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20 September 2021 | Story Nombulelo Shange | Photo André Damons
Nombulelo Shange, Lecturer in the Department of Sociology, asks what it would look like if we looked inward and invested in our own indigenous methods of nurturing and encouraging this and similar practices? Could other important scientific innovations emerge from it?

Opinion article by Nombulelo Shange, Lecturer in the Department of Sociology, University of the Free State.
Last year I wrote an opinion piece on the importance of indigenous knowledge, especially in healing practices. The piece detailed the origins of modern vaccines as an old, culturally appropriated African practice that was instrumental in fighting smallpox in 1700s Europe. That piece is perhaps even more significant this year, as many Africans are afraid of the COVID-19 vaccine. The hesitancy comes from a distrust of Western medicine, which has been responsible for many atrocities all over the world, as well as the South African biological warfare created by the apartheid government and led by Wouter Basson, who was dubbed ‘Dr Death’. 

African knowledge systems have come a long way – from being overlooked as valuable sciences or being misrepresented by Western scholars, who for a long time saw themselves as the only suitable custodians of our experiences, ideals, history, culture, and knowledge. Today, although a lot more needs to be done, we are seeing a rise in African intellectuals, practices, and solutions. In the academy, we see this in the calls for decolonised education, which has emphasised the importance of Southern African scholarly contributions locally and internationally. 

In our day-to-day lives, we also see this shift towards reclaiming African solutions to deal with modern-day challenges. Practices such as visiting sangomas/traditional healers and the general practising of African traditional religion were seen as taboo or often labelled as hedonism. Many were forced to acknowledge their ancestors or perform sacrifices in private. But today, many are openly practising their cultural rituals when they want to give thanks for good fortune, when they are struggling to find employment, and for both physical and emotional healing that individuals or the collective needs. Although not ‘scientifically verified’, the African herb called umhlonyane helped many during the COVID-19 pandemic, especially during the major waves that overwhelmed and threatened to cripple our healthcare system. Many have turned to this herb as a solution to help them fight COVID-19. Umhlonyane is commonly used by sangomas for a variety of reasons; to boost the immune system, for patients with illnesses that attack the respiratory system, and many other things. This kind of revitalisation and mainstreaming of indigenous knowledge systems and epistemological pedagogies can undo challenges such as vaccine hesitancy and general distrust of biomedicine, while elevating African knowledge.

The missing link

Despite these and many other positive strides that place African knowledge at the forefront, something is still missing, because we are still far from where we need to be as a continent. There are many things we can draw from to make sense of why the progress is slow. We could draw from the usual arguments around the missing, undervalued African Renaissance. We could also argue that while African ideals are gaining prominence, they are often only invoked as an ‘alternative’ or afterthought. Arguably, even with umhlonyane, it was only from desperation that people turned to it. All of these are valid, but I also what to argue that we are limited by a kind of epistemological slavery, where we use conflicting Western systems of knowledge production in producing African knowledge. We rely on Western methodologies for knowledge production, Western schooling systems for how we engage with and use the knowledge, and even Western systems for how we store and preserve the knowledge. 

Trapping African knowledge in Western epistemology

The April Cape Town fire, which has spread to the University of Cape Town and destroyed the African Studies library, is one illustration of the danger of trapping African knowledge in Western epistemological systems. Much of what was lost in the fire is work that will most likely be lost forever; it is possible that no other records of it exist elsewhere. The issue is that in Africa, knowledge is communally produced, shared, and owned. Western systems encourage the containment and individual ownership of knowledge. Traditionally, African knowledge is often shared in the sense that the process of producing and sharing this knowledge is done as a collective and is built into the day-to-day practices rather than being crafted as a separate experience in the way that mainstream Western education and research is done. 

Reimagining African epistemology 

There is an important method of passing down useful skills that you still find in African households even today. As kids, we often hated it, because it took us away from our games, watching TV, or general leisure time. As Zulus, we refer to it as ukuthunywa/thuma – the English translation of ‘running errands’ does not adequately represent what it means, but it will do. I want to argue that this practice has traditionally been an important epistemological tool for producing and sharing knowledge. As a child growing up in a family of farmers, for example, you are taught how to be a farmer through these ‘errands’. You might start off with small requests, such as having to watch while the grown-ups or older children perform certain tasks; as time goes on, you are expected to take on more and more responsibilities in the family trade or even in helping neighbours and other community members. Even when it came to storing and preserving knowledge, it was done in such a way that it was still easily accessible. It would be stored as rock art, songs and performances, everyday crafts, and practices. And contrary to Western beliefs that Africans never wrote or documented, for cultures such as the Egyptians and Ashanti, knowledge was even stored as written inscriptions. 

When we move away from ukuthunywa towards the more Western mainstream, some challenges arise. Students are almost exclusively taught in theoretical ways, separate from their everyday experiences, which makes it difficult to understand and value the knowledge and its place in society. Knowledge goes from being communally owned to being owned by an individual researcher or institution, which limits who has access to the information, who has the right to use it, and even limitations on how it can be used. At times, even the communities from which the knowledge originally came, are limited by copyright laws. I want to argue that if we had created African knowledge using African practices or possible methodologies such as ukuthnywa, the loss of the UCT African Studies section wouldn’t have felt so bad, because the knowledge would be actively existing in society and the ability to recreate and redocument it would feel within reach. 

The freeing of our indigenous knowledge systems requires that we shift from looking outwards for solutions. For example, instead of looking towards dangerous fossil fuel and expensive Western renewable energy solutions to address our ongoing energy crisis, why not look inward and invest in our own indigenous methods of creating cheaper, sustainable biogas using animal and food waste. Imagine if we did it in ways that empowers black rural women who are the custodians of this knowledge, so that while dealing with the energy issues, we simultaneously address poverty and environmental degradation. What would it look like if we continued to nurture and encourage this and similar practices? Could other important scientific innovations emerge from it? Could it grow to the level of informing global discourse? Could we finally be uhuru?

News Archive

UFS students win Innovation prize
2007-11-05

 

From the left are, front: Kasey Kakoma (member of the winning team) and Ji-Yun Lee (member of the winning team); back: Prof. Herman van Schalkwyk (Dean of the Faculty of Natural and Agricultural Sciences at the UFS), Lehlohonolo Mathengtheng (member of the winning team) and Prof. Gerrit van Wyk (consultant from Technology Transfer Projects who arranged the first phase of the competition).
Photo (Leonie Bolleurs):
 

UFS students win Innovation prize

Prizes to the value of R100 000 were recently handed to students in the Faculty of Natural and Agricultural Sciences at the University of the Free State (UFS) during a prize winners function of the National Innovation Competition.
“The competition is sponsored by the Innovation Fund, which was established by the national Department of Science and Technology and is managed by the National Research Foundation (NRF). The competition seeks to develop innovation and entrepreneurship amongst students in higher education institutions,” said Prof. Teuns Verschoor, Vice-Rector of Academic Operations at the UFS.

Most universities in South Africa take part in the competition. “The first phase of the competition is per university where students can win prize money to the value of R100 000. The three winners then compete in the national competition, where prize money to the value of R600 000 can be won,” said Prof. Verschoor.

Eight teams from the Faculty of Natural and Agricultural Sciences competed in the local competition. The teams had to submit a business plan, which was judged by six external adjudicators.

The winning team from the Department of Microbial, Biochemical and Food Biotechnology submitted their business plan with the title: “Using bacteriophages to combat specific bacterial infections in poultry". The team, consisting of Kasey Kakoma from Zambia, Lehlohonolo Mathengtheng from South Africa, and Ji-Yun Lee from South Korea, were awarded R50 000 in cash. All three students are Master’s degree students in Microbiology in the Veterinary Biotechnology Research group at the UFS.

The team who came second was from the Department of Physics with team leader Lisa Coetzee and they received R30 000. The title of their project was “Light of the future”. The third prize of R20 000 went to Lizette Jordaan of the Department of Chemistry with a project entitled: “Development of a viable synthetic route towards a natural substrate with possible application in the industry”.

Prof. Gerrit van Wyk, former dean of the UFS Faculty of Natural and Agricultural Sciences and consultant for Technology Transfer Projects, annually drives this competition.

In his announcement of the winners of the first phase of the 2007 National Innovation Competition, Prof. Herman van Schalkwyk, Dean of the UFS Faculty of Natural and Agricultural Sciences, said innovation and entrepreneurship are important to stimulate and create sustainable economic growth in South Africa. “Through this competition universities get the opportunity to show to South Africa its capabilities in the arena of innovation and commercialisation of ideas,” he said.

To proceed to the second phase of the competition, the business plans of the three finalists from each qualifying higher education institution will be submitted for the national competition. The best three students from each participating institution will exhibit their innovations at the national awards ceremony early in 2008. The top ten entrants and subsequently the best three business plans from the total entries will then be short listed. The prize money won at the national competition has to be used for the commercialisation of the project or the founding of a company.

Media Release
Issued by: Lacea Loader
Assistant Director: Media Liaison
Tel: 051 401 2584
Cell: 083 645 2454
E-mail: loaderl.stg@ufs.ac.za  
5 November 2007
 

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