Journal of Global Resources
Volume 4
ISSN: 2395-3160 (Print), 2455-2445 (Online)

January 2017

Page 82-87

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CALCULATING THE HIGH VALUE OF INDIGENOUS KNOWLEDGE SYSTEMS AND
HARNESSING THAT KNOWLEDGE FOR AGRICULTURAL AND SUSTAINABLE
DEVELOPMENT
Raymond Erick Zvavanyange
Country Representative
Young Professionals for Agricultural Development, Harare, Zimbabwe
Email: zvavanyanger3@gmail.com
Irvine Vusani Makuyana
Events Coordinator
The Circuit Media Private Limited, Johannesburg, South Africa
Email: irvinem@circuitmedia.co.za
Abstract: This article demonstrates the high value of indigenous knowledge systems for
agricultural and sustainable development in Africa. We need to capitalize on what wealready know about indigenous technologies as well as compel African educational
systems to evolve and find innovative ways of using and possibly, commercialize provenindigenous knowledge practices. The central thesis in this article is that agricultural andsustainable development can each be viewed through the lens of education, which inmany ways is related to knowledge systems including indigenous knowledge andWestern-based knowledge. These knowledge systems can be used to advanceagricultural and sustainable development. Proven indigenous knowledge practices asfound in data banks and their economic value in the modern times are lessons to beshared beyond geographical regions. Proponents of indigenous knowledge systems
have done exceedingly well in defending the nature and heritage of indigenous
knowledge, and should now as a matter of priority, seek ways of commercializing
indigenous knowledge practices where possible. The article recommends for African
educators, philosophers, scholars, and practitioners to fully experiment with all theknowledge systems in and out of the circles of human imagination.
Key words: Data Banks, Education, Knowledge, Philosophy, Sustainable Development
Introduction
Indigenous Knowledge Systems (IKS) constitute a liberating type and form of knowledgeof the world’s rural poor with their influence extending outside geographical boundaries.
The existence and use of IKS is sometimes incorrectly interpreted to mean competition
with formal-Western based knowledge systems. Studies suggest that scholars andpractitioners agree in principle that knowledge plays a central role in the development of
any society (Agrawal, 1995; Juma, 2016; Kuan-Hsing and Yoshihiko, 2016; University ofKwaZulu-Natal, 2012; Zvavanyange, 2016). The objective of this article is to outline thehigh value of IKS and in what ways these knowledge systems can be harnessed foragricultural and sustainable development. Africa is used as a reference in this article. In
addition, this article seeks to address the challenges and opportunities for IKS in theeducation system; safeguarding IKS; and the importance of developing IKS data banks.
The central thesis in this article is that agricultural and sustainable development can eachbe viewed through the lens of education, which in many ways is related to knowledge
systems including IKS and Western-based knowledge. These knowledge systems canbe used to advance agricultural and sustainable development.

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ANALYSIS
African Agriculture and Sustainable Development
General observations in African agriculture and sustainable development are as detailed
below.
• The idea of “Africa’s transformation” is high on the global development agenda, interms of economic, structural, agricultural, social, and political dimensions.
• Alert Africans possess the will and capacity to deal with multiple challenges
including those associated with food and agriculture through sustainable
development1.
• Policy and decision makers, researchers and development practitioners are underobligation to set research and development priorities which are “just”, “sociallyinclusive”, and “sustainable” in pursuit of the new Sustainable Development
Goals2. “Justice”, “social inclusive”, and “sustainability”, are tenets which appear
to be compatible with IKS.
• There is an increase and intentional interest in number of individuals, people,groups, and communities working to make the world a better place that they saw
when they first arrived via rhetoric, dialogue, thought leadership, and targeted
actions.
• Developed countries and economies described as “innovation-based”,“knowledge-based”, “science and technology-based”, are increasingly being
driven by research and evidence-based knowledge.
Defining Indigenous Knowledge and Indigenous Knowledge Systems
Warren (1991) states that indigenous knowledge (IK) is the local knowledge andknowledge that is unique to a given culture or society. IK contrasts with the international
knowledge system generated by universities, research institutions and private firms. It isthe basis for local-level decision making in agriculture, health care, food preparation,education, natural-resource management, and a host of other activities in ruralcommunities (Warren, 1991). IK is the “social capital” of the poor (Senanayake, 2006).
Nakashima (2010) opines that IKS comprises the understandings, skills and philosophiesthat span the interface between ecological and social systems, and intertwine nature andculture. Indigenous knowledge therefore, is a window to intangible heritage as it ishanded over orally from generation to generation. It provides ‘other ways of knowing’ as
opposed to western-based formal knowledge systems.
The nature of IK can be summarised as3:•••••••

Locally bound, indigenous to a specific area.
Culture-and context-specific.
Non-formal knowledge.
Orally transmitted, and generally not documented.
Dynamic and adaptive.
Holistic in nature.
Closely related to survival for many people worldwide.

While IKS is part of the strategy to agriculture and sustainable development, not every
IKS practice is compatible with some of the tenets found in capitalist agriculture. And
even, where IKS does provide a clear strategy, there might still be challenges related tofully harnessing the expertise and wisdom of the holders of IK. The aspirations of1

http://www.un-documents.net/wced-ocf.htm
https://sustainabledevelopment.un.org/?menu=1300
3
UNESCO, (2015), “Best Practices on Indigenous Knowledge”, Retrieved on October 15, 2016 on
http://www.unesco.org/most/bpindi.htm
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indigenous people should be fully accommodated in all strategies to do with agriculturaland sustainable development (International Fund for Agricultural Development, 2003).
IKS and African Educational Systems
Colonization, including its educational systems disregarded IKS that were, and are still
important in poor peoples’ lives (Chinsamy, 2005). Chinsamy (2005) observes that there
was little consideration of cultural beliefs as a result of colonization. The burden is evengreater in modern times given the profound changes such as urbanization, diseases
outbreaks, increased pressure on natural resources, population growth, economic crisis,increasing food production in the face of climate change, industrialization which threatens
biodiversity, and a rising youth population, some of whom may not fully appreciate theimportance of IKS in solving the world’s problems. There is also an imperative toinnovate in IKS to foster its relevance in African educational systems. African policy anddecision makers need to seriously consider the utility of knowledge in their nations forcountries that disregard the evident and apparent “exponential increase in knowledge”
with each generation are bound to trail in human civilization.
The traditional educational arrangements position philosophy separately fromother areas of study yet philosophy underpin what students are exposed to in teaching
and learning environments (Zvavanyange, 2016). Nsamenang (2011) argues that every
human society has educated its offspring within a particular philosophic vision of the childand his or her development and the future toward which that child should mature. The
study of indigenous philosophy provides a key to decolonizing African educational
systems, making ways for an appreciation of how past civilizations lived in harmony withnature and the environment. “Innovation universities” as argued by Juma (2016), would
combine research, teaching, community service and commercialization in their missions
and operations. Juma (2016) calls for the need for strategic linkages in many diverse
sectors as can be found on the African continent as the precursor to economictransformation. Such innovation universities could also explore ways of commercializing
proven indigenous practices and technologies.
Challenges and Opportunities for IKS in the Education System
Overhauling African educational institutions to include IKS will require a step-by-step
approach and an awareness of the different conditions as found in the 54 Africancountries. The historical background of Africa partly gave rise to the educational systems
witnessed today. The general aim of African traditional education is based on the social,
cultural and economic features shared by the various communities found in Africa(Baguma and Aheisibwe, 2011). The main aim of education was oriented towards
survival due to the tough natural environment. Baguma and Aheisibwe (2011) write thatevery skill, knowledge or attitude was either for protection, and acquisition of food or
shelter and ensuring successful reproduction. Other aims were to create unity andconsensus in society, to perpetuate the cultural heritage of the ethnic community andpreserve its boundaries, to inculcate feelings of group supremacy and communal living
and to prepare the young for adult roles and status (Baguma and Aheisibwe, 2011).
According to the University of KwaZulu-Natal (2012), the Southern Africa Regional
Colloquium on Indigenous Knowledge Systems addresses methodologies andepistemologies in IKS in teaching, research and community engagement. The aim is tomake higher education institutions more relevant to the socio-economic development
challenges on the continent (University of KwaZulu-Natal, 2012).
Safeguarding IKS
International action at many levels is required to address the concerns, needs andaspirations of indigenous people all over the world (Nakashima, 2010). A study by KuanHsing and Yoshihiko (2016) observes that reputable African scholars strongly opposed
the domination of British, French and American systems in social sciences especiallyduring the decolonization period of the 1950’s to 1970’s. African scholars were trying to84

think autonomously concerning their development as well as establish their ownperspective. This opposition is observable in present day among critical African scholars.
Unlike other knowledge systems such as Western-based knowledge which tends to behighly specialized, IKS have wide applications in agriculture, environment, health,education and conservation. Noting the interaction of indigenous and development, The
World Bank Group4 writes that IK is relevant on three levels to the development process:•••

IKS is important for the local community in which the bearers of such knowledge
live and produce.
Development agents (community based organisations, non-governmentalorganisations, donor, local leaders, and private sector initiatives) need torecognize, value, and appreciate IK in their interaction with the local communities.
Before incorporating it in their approaches, they need to understand it – andcritically validate it against the usefulness for their intended objectives.
IK forms part of the global knowledge. In this context, it has a value andrelevance in itself. IK can be preserved, transferred, or adopted and adapted
elsewhere.

The Dar Es Salaam Declaration on the Role of Indigenous Knowledge Systems for
Sustainable Development in Southern African Development Community (SADC)
countries5 brought to the fore three considerations concerning IKS and sustainable
development:•••

IKS has many dimensions which need to be recognised and fostered within SADCcountries.
Institutions and partners working on IKS issues should communicate better amongthemselves.
There is scope for new ideas concerning IKS and sustainable development in
SADC countries and beyond.

The Importance of Developing IKS Data Banks
Agrawal (1995) and Agrawal (2002) explore issues regarding indigenous knowledge,
development, environmental conservation, and the importance of developing IKS
databanks vis-à-vis Western-based knowledge. Agrawal (2002) makes the case tocontinuously find strategies to protect IKS against all sorts of attacks. IKS databases
serve the following purposes: they are pieces of technical information; contain detailed
studies of particular ways of addressing a problem; are a catalogue of “best practices”.
Agrawal (2002) continues that the objectives of the IKS data base are: they are intended
to safeguard IKS in the face of myriad pressures that are undermining the conditions
under which indigenous people and knowledge thrive; that they aim to collect and analyseavailable information, and intensify specific features that can be generalized and applied
more widely in the service of more effective development and environmental
conservation, and that databases demonstrate the relevance of indigenous knowledge toa wider audience.
Information requested for each IKS to be included in the database includes the following:

4

The World Bank Group, “What is Indigenous Knowledge?” Retrieved on October 15, 2016 on
http://www.worldbank.org/afr/ik/basic.htm
5Dar Es Salaam Declaration on the Role of Indigenous Knowledge Systems for Sustainable
Development in Southern African Development Community (SADC) Countries – An Output of theWorkshop on Indigenous Knowledge Systems for Sustainable Development in SADC Countries,
15 – 18 March 2004, Court Yard Hotel, Dar Es Salaam.

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••••
•

Administration data (e.g. by whom? In which sector? What technology? What isthe assigned Code Number?)
Geographical Location (i.e. Where is the practice is applied?)
Introduction to the Best Practice (description of the main features of the practiceand in what ways it is important for the local community?)
Justification (e.g. why should development organizations learn more about thepractice?)
Achievement and results (e.g. why might it be beneficial to other communities?)

The idea of a Best Practices Database6 is premised on the observation that carefully
documented case histories can provide excellent guidelines for policy making andplanning of novel projects. A database on Best Practices presents and promotes
creative, successful and sustainable ideas and innovations to issues that communities
face. As a result, the solutions that constitute the Best Practices database can informresearch, policy and decision making.
Conclusion
This article has shown that IKS advances sustainable and agricultural development. We
need to capitalize on what we already know about indigenous technologies found in theworld. It will prove crucial in this challenge to acknowledge the indigenous people andtheir right to have a voice in sustainable and agricultural development. African
educational systems should evolve to find innovative ways of using and possibly,commercializing proven IK practices. Educational and knowledge systems are not
immutable and can be changed as sufficient and credible evidence stands is unearthed
through research and dialogue. The public should be made aware of IKS databases inexistence and the importance of their contribution to such.
Perhaps, the greatest
challenge in calculating the high value of IKS and harnessing that value for agriculturaland sustainable development is how to adapt proven IK practices and their economic
value in the modern times. The proven IK practices could be shared across geographicalregions for inspiration, motivation, and instruction to communities interested in improving
their way of life. Proponents of IKS have done exceedingly well in defending the natureand heritage of IK, and should now as a matter of priority, seek ways of commercializing
proven IK practices and technologies where possible.
References
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Publishers: United Nations Education and Cultural Scientific Organisation.
2. Agrawal, A., (1995). Dismantling the Divide between Indigenous and Scientific
Knowledge, University of Florida: Department of Political Science, University ofFlorida.
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Nsamenang and Therese M.S. Tchombe, Handbook of African Educational Theoriesand Practices: A Generative Teacher Education Curriculum. Human Development
Resource Centre: Bamenda North West Region, Cameroon.
4. Chinsamy, M., (2005). Editorial. African Indigenous Knowledge Systems forEnvironmental Management, p. (i), (ii).
5. IFAD, (2003). Indigenous Peoples and Sustainable Development: Discussion Paper.
Rome: International Fund for Agricultural Development.
6. Juma, C., (2016). Education, Research, and Innovation in Africa: Forging Strategic
Linkages for Economic Transformation, Harvard Kennedy School: Belfer Center for
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6UNESCO, MOST Clearing House, Best Practices. Retrieved on October 15, 2016 on
http://www.unesco.org/most/bphome.htm

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7. Kuan-Hsing, C. & Yoshihiko, I., (2016). CODESRIA as a pan-African intellectualcommunity: an interview with Professor Sam Moyo, Inter-Asia Cultural Studies, 17 (1):pp. 106 – 127.
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