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23 September 2020 | Story Nombulelo Shange | Photo Supplied
Nombulelo Shange is a Lecturer in the Department of Sociology.

Heritage Day is almost here; it’s time to celebrate all the ‘fluffy’, less threatening to whiteness parts of African culture, braai, and sample weird and wonderful traditional food we’ve never tried before. For one day, we go to work in beautiful colourful traditional attires, put on cultural dance and singing performances, and share it on social media. We will have dialogues on ubuntu and how we should use it to ‘turn the other cheek’ and ignore structural oppression in an attempt to save the failed rainbow nation. What will be missing, and what is always missing, is serious discourse on how side-lined indigenous knowledge can and should be used to address poverty, developmental and ecological challenges, our struggling health-care system, and many other modern and historical challenges that South Africa is faced with. 

Decolonising knowledge systems

#FeesMustFall protests in 2015 and 2016 briefly brought the issue of decolonising knowledge systems and, well … everything to the fore. But since the end of the FMF protests, these discussions have been confined to the university space and are not being heard in other important spaces such as workplaces, churches, healthcare structures, schools, etc. Even within universities, students have the sense that their decolonial agenda has been hijacked and turned into a PR activity that pushes reform and minimal systematic change instead of revolution and a total dismantling. And so, indigenous knowledge ends up being manipulated and moulded to fit the Western context rather than being the foundation of the curriculum. 

The COVID-19 global pandemic has forced us into a precarious space, where we have to rethink almost everything about life, our work environment, how we use technology, how we socialise and interact with each other, how we run schools, how we show caring, and so much more. We have an opportunity here to rethink how we can use this disruption and those that will come in future to advance our cultural and traditional medical practices. So much of Western/modern medicine is already based on the cultural appropriation of African knowledge systems, which we as Africans at times look down upon. The appropriation of African ideas is a manipulation that involves stealing African ideas, presenting them as Western, while convincing Africans that the same practices are inferior. One example of this is the story of Onesimus, the African slave who cured smallpox.

Onesimus’ role in curing smallpox

Onesimus lived during the smallpox pandemic of the early 1700s, which claimed 30% of the lives of those infected. Onesimus was sold to Cotton Mather, a New England minister and author. During the pandemic, Onesimus advised Mather that smallpox was preventable. Onesimus shared the details of a common surgical procedure, which helped to prevent smallpox and many other contagious illnesses in Africa. The procedure involved making an incision on a patient’s arm and exposing them to a small amount of the disease to allow the body to build immunity to the disease in a controlled environment while still under the care of the healthcare provider. In the case of smallpox, it was a small amount of pus from an infected person that was rubbed on the incision of the patient being immunised. Mather then ran human trials on slaves and found this vaccine to be successful. The slaves who formed part of his trials were less likely to contract smallpox, and those who did were more likely to recover.

Just like most important black contributions in history, Onesimus’ role was written from the history books, and the credit was given to Mather. Eventually, scientists researched and explored this method, and their discoveries led to modern-day vaccination medicine and technology that saves millions of lives every year. This and other violent historical erasures has contributed to the systemic racist ways in which we undermine African indigenous knowledge and always opt for Western solutions to health challenges, even in instances where the African solution might be cheaper, more accessible, and more effective. 

Traditional healers possess a wealth of knowledge

Fast forward more than 300 years to 2020, the COVID-19 outbreak and global lockdown. Countries such as China, Russia, the UK, and many others involved in trying to develop a vaccine for the Coronavirus are still exploring similar methodologies to what Onesimus shared with Mather to fight the spread of smallpox. Locally, traditional healers are frustrated because they are being left out of interventions to tackle the spread of the Coronavirus. In an interview with Sunday Independent, traditional healer Zama Ndebele expressed his disappointment over government’s lack of engagement with traditional healers. Ndebele added that their collaboration in creating a cure or vaccine would be useful and that they possess a wealth of knowledge about different herbs and their uses. Traditional healers are still interested in collaboration despite running the risk of experiencing erasure and exclusion from historical and scientific records, in a similar way to how Onesimus’s contribution was undermined.

Often when the discussion around mainstreaming African knowledge systems comes up, some worry that the quality of knowledge will be weakened. But French philosopher Michael Foucault, whose contributions have been instrumental in feminist and revolutionary discourse, reminds us that knowledge is about power. Foucault says even scientific knowledge is socially constructed. Those who dominate use their power to present their cultural ideas as the only objective scientific truth. 

Prioritise and value own knowledge systems

One positive reflection we should gain from the current global pandemic is that we should prioritise and value our own knowledge systems. We need to do better in investing in our cultural identity and indigenous knowledge. We need to ensure that it can be used as more than just gimmicks to attract Western tourists who expect us to ‘perform Africanness’ for their entertainment. African knowledge systems should be built into the way knowledge is produced, the way we run our healthcare systems, how we build new technologies. We can learn a lot from Asian countries such as South Korea who have done this successfully in many social structures, but more noticeably, in their healthcare systems that surpass even some of the best Western healthcare systems. Doing this can also potentially restore black identity and create a sense of pride as we start to see our practices represented in the mainstream and being labelled as important scientific contributions instead of an alternative. This reclaiming can drive us to juxtapose our knowledge systems with other cultures in ways that uplift and advance humanity. With ecological degradation looming and unknown public health crises lurking in our future, African knowledge systems that often encourage sustainability have the potential to save our lives in various ways.

Opinion article by Nombulelo Shange, Lecturer in the Department of Sociology, University of the Free State

 

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News Archive

Suspension of the South African Doping Control Laboratory (SADoCoL) by the World Anti-Doping Agency (WADA)
2016-05-04

The senior leadership of the UFS and the management of the South African Doping Control Laboratory (SADoCoL) take note of the decision by the World Anti-Doping Agency (WADA) to suspend the laboratory’s accreditation to perform doping control analysis on biological samples of athletes and sportsmen and -women until 30 September 2016. During this time of suspension, all sport-related samples will be sent for analysis to the WADA accredited laboratory in Qatar until the accreditation of SADoCoL is re-established. Analysis according to WADA accreditation will therefore not be interrupted during the period of the suspension of the accreditation of SADoCoL.

The announcement by WADA on 3 May 2016 follows a voluntary decision by SADoCoL in March 2016 to temporarily close the laboratory for some of its routine analytical duties for six months, as from 1 April 2016. The decision was taken in consultation with the senior leadership of the UFS and other role players, especially the Department of Sport and Recreation of South Africa (SRSA) and the South African Institute for Drug-Free Sport (SAIDS). SADoCoL is a specialised service laboratory of the University of the Free State (UFS) and has been in existence for more than thirty years.

Due to the ever-increasing demands on the number, variety and analytical sensitivity of compounds to be analysed according to the Prohibited List of WADA, technical and infrastructure adaptations need to be implemented in the laboratory continuously to keep up with the demands. Over the last year, SADoCoL has drastically increased its capacity in both personnel and infrastructure, to a point where these changes can be implemented for optimal performance of the laboratory.  This has to be done while normal routine analysis continues, and it became clear that at present, implementation cannot be successfully accomplished together with the workload from normal routine analyses.

The time of suspension will be utilised to implement and test these new systems in order to achieve the standard presently required by WADA, as well as to perform development and improvements.  This development will be performed in close collaboration with other role players in the anti-doping movement in South Africa, such as SAIDS and SRSA. Scientific development aid will also be acquired from other doping control laboratories worldwide in order to assure that the high analytical quality is maintained and expanded to meet the fast growing challenges in this field. The progress of the process will be closely monitored, and the upgraded methodologies will then, after rigorous testing, be implemented to ensure that the required analytical quality is maintained so as to obtain re-accreditation by WADA at the conclusion of the suspension period.

Issued by: Lacea Loader (Director: Communication and Brand Management)
Telephone: +27(0)51 401 2584 or +27 (0) 83 645 2454
E-mail: news@ufs.ac.za
Fax: +27 (0) 51 444 6393

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