The use of indigenous knowledge in development: problems and challenges

The use of indigenous knowledge has been seen by many as an alternative way of promoting development in poor rural communities in many parts of the world. By reviewing much of the recent work on indigenous knowledge, the paper suggests that a number of problems and tensions has resulted in indigenous knowledge not being as useful as hoped for or supposed. These include problems emanating from a focus on the (arte)factual; binary tensions between western science and indigenous knowledge systems; the problem of differentiation and power relations; the romanticization of indigenous knowledge; and the all too frequent decontextualization of indigenous knowledge

Design for the contact zone. Knowledge management software and the structures of indigenous knowledges

This article examines the design of digital indigenous knowledge archives. In a discussion of the distinction between indigenous knowledge and western science, a decentred perspective is developed, in which the relationship between different local knowledges is explored. The particular characteristics of indigenous knowledges raise questions about if and how these knowledges can be managed. The role of technology in managing indigenous knowledges is explored with examples from fieldwork in India and Kenya and from web-based databases and digital archives. The concept of contact zone is introduced to explore the space in which different knowledges meet and are performed, such as indigenous knowledge and the technoscientific knowledge of the database. Design for the contact zone, this article proposes, is an intra-active and adaptive process for in creating databases that are meaningful for indigenous knowers. The meta-design approach is introduced as a methodology, which may provide indigenous knowers tools for self-representation and self-organisation through design

Indigenous Knowledge Systems and Cross-Cultural Research

The initiatives outlined in this article are intended to advance our understanding of cultural processes as they occur in diverse community contexts, as well as contribute to the further conceptualization, critique and development of indigenous knowledge systems in their own right, drawing on the experiences of indigenous peoples from around the world. The organizations and personnel associated with this article have played a lead role in developing the emerging theoretical and evidentiary underpinnings on which the associated research is based. The expansion of the knowledge base associated with the interaction between western science and indigenous knowledge systems will contribute to an emerging body of scholarly work regarding the critical role that local observations and indigenous knowledge can play in deepening our understanding of human and ecological processes, particularly in reference to the experiences of indigenous peoples

Protecting the Right to Exist as a People: Intellectual Property as a Means to Protect Traditional Knowledge and Indigenous Culture

The dominant Western culture has created a legal system premised upon an individualistic and commercial foundation for intellectual property rights (IPR). This system necessarily excludes the protection of traditional knowledge and other components of Indigenous cultures, as well as concepts of communal responsibility for the keeping and transfer of such ideas and knowledge. These concepts are foundational to Indigenous knowledge systems in Alaska, as well as throughout the world. Today, a focus on this issue is critical to the preservation of indigenous cultures and their ways of knowing. We examine where national and international intellectual property rights systems are in addressing Indigenous cultural and intellectual property rights (Indigenous CIPR). We also examine opportunities for expansion of such rights in Alaska and around the world.Ye

Cooperative Cross-Cultural Instruction: The Value of Multi-cultural Collaboration in the Coteaching of Topics of Worldview, Knowledge Traditions, and Epistemologies

For four years (2011, 2013, 2014, 2015) two faculty members of the University of Alaska Fairbanks’ Center for Cross-cultural Studies have collaborated to co-teach a course entitled Traditional Ecological Knowledge (CCS 612). This course examines the acquisition and utilization of knowledge associated with the long-term habitation of particular ecological systems and the adaptations that arise from the accumulation of such knowledge. Intimate knowledge of place—culturally, spiritually, nutritionally, and economically for viability—is traditional ecological knowledge, and this perspective is combined with the needs of an Indigenous research method to better understand and more effectively explore the proper role of traditional knowledge in academic, cross-cultural research. This presentation and paper explores the strategies tested and lessons learned from teaching students from a wide variety of academic and cultural backgrounds including the social and life sciences, and the humanities, and from Indigenous and non-Indigenous cultural origins. The instructors, too—and most importantly for this endeavor—come from an Indigenous (John) and non-Indigenous (Koskey) background, and though hailing from very different cultures and upbringings work collaboratively and with genuine mutual respect to enable an understanding of variations of traditions of knowledge and their application to academic research

Authority and Esteem Effects of Enhancing Remote Indigenous Teacher-Assistants' Mathematics-Education Knowledge and Skills

The interaction between Australia's Eurocentric education and the complex culture of remote Indigenous communities often results in Indigenous disempowerment and educational underperformance. This paper reports on a mathematics-education research project in a remote community to support Indigenous teacher assistants (ITAs) in mathematics and mathematics tutoring in an attempt to reverse Indigenous mathematics underperformance. It discusses teachers' and ITAs' power and authority within school and community, describes the project's design, and summarises the project's results in terms of affects and knowledge. It draws implications on the relation between ITA professional development (PD), affect, esteem, knowledge, authority, teacher-ITA partnerships, and enhanced Indigenous mathematics outcomes

Legitimizing Indigenous Knowledge in Zimbabwe: A Theoretical Analysis of Postcolonial School Knowledge and Its Colonial Legacy

This article is a theoretical discussion on the social construction of knowledge in colonial and postcolonial Zimbabwe. It examines effects of hegemonic knowledge constructions and how they may be delegitimated through incorporating indigenous knowledge in postcolonial school curricular. The article questions the importance attached to Eurocentric school knowledge and the devaluation of indigenous knowledge in postcolonial states. It further argues that indigenous knowledge as informal knowledge plays a major role in society and should be formalized in educational institutions to constitute a transformative and inclusive educational system. The article proposes hybridization of knowledge to give voice to the formerly marginalized in school curricular in Zimbabwe. It also proposes that knowledge as a historical, cultural, social, spiritual and ideological creation should be a product of collaborated efforts from all possible stakeholders to foster social development and self-confidence in individuals

Critical Analysis of Problems Encountered in Incorporating Indigenous Knowledge in Science Teaching by Primary School Teachers in Zimbabwe

In Zimbabwe the need to incorporate indigenous knowledge in science education to reflect local cultural settings cannot be overemphasized. Current policies on science are situated in Western cultural definitions, thus marginalizing indigenous knowledge, which is misconceived as irrational and illogical. This study used qualitative research methods. Ten teachers were purposively selected and interviewed to gain their insights into problems faced in incorporating indigenous knowledge into science teaching. The study found that the problems were attitudinal, institutional, and systemic. Teachers were found to be conservative “gatekeepers” who exhibited negative attitudes toward indigenous science and supported maintaining the teaching of Western science. The study suggests reforming and transforming science curriculum, policymaking, and teacher education to promote cross-cultural science in Zimbabwean primary schools

Saminist's Indigenous Knowledge in Water Conservation in North Karts Kendeng Sukolilo

Saminist is indigenous peoples and a local communities at North karts Kendeng. Saminist expected that North Karts Kendeng maintained and conserved continuity to be able to contribute to the life around this region especially abundant water. Water is one of the main needs of living beings on Earth, besides that water is a primary requirement of farmers in farming communities. Saminist as traditional community who only permitted to be farmers still practice the environmental wisdom from their heritage which aims to preserve the natural environment so that they could alive depend on nature around, especially Saminist just sack their business of farming crops that are not market oriented as much farming is done farmers in general. They tried to maintain a relationship of harmony between communities around the North Karts Kendeng to conserve North Karts Kendeng region from mining destruction, the negative impacts from mining in this region was disappears of water and others impacts such as natural disaster, flood, rough, and danger of tornado. North Karts Kendeng Sukolilo have 79 springs and 24 caves spread across 3 sub-district namely Sukolilo, Kayen and Tambakromo. Abundant natural resources certainly is a gift that needs to be maintained and conserved. To maintain and conserve this region with planting the three, not mining the rocks, maintain local wisdom, and refusal cement industry in North Karts Kendeng Sukolilo