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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

SA and Indonesia strengthen educational ties
2016-05-19

Description: Embassy of Indonesia  Tags: Embassy of Indonesia

From the left were Prof Hussein Solomon, Senior Professor at the Department of Political Studies and Governance; Professor Ikrar Nusa Bhakti, Research Professor of the Indonesian Institute of Sciences; Suprapto Martosetomo, ambassador of the Embassy of Indonesia to South Africa; and Prof Theodor Neethling, Head of the Department of Political Studies and Governance.
Photo: Johan Roux

“Indonesia and South Africa share one common trait which is diversity,” were the opening remarks of Suprapto Martosetomo, ambassador of the Embassy of Indonesia to South Africa. The ambassador drew parallels between the two republics at a public lecture hosted by the Department of Political Studies and Governance at the University of the Free State Bloemfontein Campus on 10 May 2016.

Professor Ikrar Nusa Bhakti, Research Professor in the Indonesian Institute of Sciences, presented the lecture on “Managing Political Diversities: The Indonesian Experience.” He outlined the history of Indonesia’s political and economic development, political system, and government’s policy in dealing with political and economic challenges, as well as the lessons learned from its experience.

Diversity and governance
As is South Africa, Indonesia is a ‘rainbow nation’. Being the largest country in the Southeast Asia, it boasts a population of approximately 250 million people, 300 ethnic groups, and 650 local languages. However, despite such diversity, the nation has been united behind the motto of “unity in diversity”, which was adopted when Indonesia proclaimed its independence in 1945.

Indonesia and SA also bear similarities in terms of a multiparty parliamentary system. Their current Joko Widodo and our Jacob Zuma administrations are governed by policies including anti-corruption, economic prosperity, equity and equality, quality education and healthcare, and maintenance of security.

International relations
The two countries have a long-standing relationship since 1955 when the Asia-Africa conference was held in Bandung, Indonesia. The conference represented solidarity against colonisation.

Prof Hussein Solomon, Senior Professor at the UFS Department of Political Studies and Governance, attributes Indonesia’s success as a product of education and leadership - something South Africa could learn from..“Indonesia like SA has been struggling with how to balance social diversity, democracy, and a political system. Despite this, they have managed to develop a functioning democracy and a vibrant economy. They are one of the top 20 economies in the world, and by the year 2035 will be in the top seven economies in the world, according to the Goldman Sachs, report,” he said.

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