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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

Guidelines for diminishing the possible impact of power interruptions on academic activities at the UFS
2008-01-31

The Executive Management of the UFS resolved to attempt to manage the possible impact of power interruptions on teaching and learning proactively. Our greatest challenge is to adapt to what we cannot control at present and, as far as possible, refrain from compromising the quality of teaching and learning at the UFS.

First the following realities are important:

  • There is no clarity regarding the period of disruption. It is possible that it may last for a few months to approximately five years.
  • At present Eskom (as well as Centlec) is not giving any guarantees that the scheduled interruptions will be adhered to. It comes down to this that the power supply may be interrupted without notice, but can also be switched back on in an unpredictable manner.
  • Certain scheduled teaching-learning activities/classes, etc. may (initially) be affected very negatively, as the UFS is working according to a scheduled weekly module timetable at present.
  • During the day certain venues with natural lighting and ventilation may remain suitable for contact sessions, while towards evening venues will no longer be suitable for the presentation of classes.
  • Lecturers will have to fall back on tried and tested presentation methods not linked to electricity, without neglecting innovative technology-linked presentation methods, or will have to schedule alternative teaching-learning activities for lost teaching-learning time.

Against the background of the above-mentioned realities, we secondly request you to comply with the following guidelines as far as possible:

  1.  In addition to your module work programme, develop an alternative programme (which can, for example, among others, consist of additional lectures or a more rapid work rate) in which provision is made for a loss of at least two weeks’ class/contact time during the semester. Consult Centlec’s schedule of foreseen power interruptions for this planning.
  2. Should it appear that your class(es) will probably be disrupted seriously by the scheduled power interruptions, you should contact your dean for possible rescheduling of your timeslot and a supplementary timetable. A prescheduled supplementary timetable for Friday afternoons and Saturdays and/or other suitable times will be compiled for this purpose in co-operation with faculties.
  3. The principle of equivalent educational treatment of day and evening lectures must be maintained at all times. Great sensitivity must be shown by, for instance, not only rescheduling the lectures of evening students - given specifically the sensitivity regarding language and the distribution of day and evening lectures.
  4. In the case of full-time undergraduate courses, no lectures should be cancelled beforehand, even when a power interruption is announced, as power interruptions sometimes do not take place or are of shorter duration than announced. If the power supply is interrupted, it should not be accepted that it will remain off and that subsequent lectures will not take place. Should a power interruption occur in a venue, lecturers and students must wait for at least ten minutes before the lecture is cancelled. Should natural lighting and ventilation make it possible to continue with the lecture, it should be done.
  5. Our point of departure is that no student must be able to use the power interruptions and non-presentation/cancellation of lectures as an argument for having failed modules, for poor academic performance or to negotiate for a change of examination scheduling.

Thirdly we wish to make suggestions regarding teaching and learning strategies (which can be especially useful in case of a power interruption).

  • Emphasise a greater measure of self-activity (self-initiative) on the part of students in this unpredictable environment right from the start.
  • Also emphasise the completion of assessment assignments in good time, so that students cannot use power interruptions as an excuse for late submission. Flexibility will, however, have to be maintained.
  • Place your PowerPoint presentations and any other supplementary learning materials on the web.
  • Use the opportunity to stimulate buzz groups, group work, panel discussions and peer evaluation.

Please also feel free to consult Dr Saretha Brussow, Head: Teaching, Learning and Assessment Division at the Centre for Higher Education Studies and Development, about alternative teaching, learning and assessment strategies. Phone extension x2448 or send an email to sbrussow.rd@ufs.ac.za .

Thank you for your friendly co-operation!

Prof. D. Hay
 

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