An approach to user interface design with two indigenous groups in Namibia

Indigenous community knowledge is indeed essential for the sustainable development of community and University-Industry Linkage (UIL) initiatives. It provides valuable local contextualized expertise, engages local indigenous stakeholders, bridges the gap between academia, industry, and the community, incorporates local traditions and indigenous cultural practices, and creates a long-term impact on society, universities, and industries towards achieving sustainable development goals. Therefore, this study aims to examine the existing indigenous knowledge models for sustainable UIL and community development, thereby developing a unique indigenous knowledge model showing how it transforms the UIL and community development to sustainable development through integrated systems nexus. The study utilizes an in-depth literature review as its methodological approach, examining existing data from literature and conceptual frameworks of innovation development models. The results obtained from this comprehensive review indicate that many research findings have portrayed indigenous knowledge as a primitive method of knowledge sharing. However, the findings of this current research, along with a few other studies, demonstrate that indigenous knowledge serves as a foundation and baseline for UIL and community development, aligned with indigenous culture. This allows for the easy communication and diffusion of knowledge to the user community through their native way of life. The findings have also revealed the dynamic interaction among indigenous communities, industry, universities, and government, showing how these stakeholders collaborate synergistically to achieve sustainable development goals for both the community and UIL initiatives. The model is distinctive in that it introduces the Indigenous Quadruple Helix Nexus Model, which provides a novel perspective on contemporary knowledge. This model highlights the interplay and collaboration among indigenous communities, industry, universities, and government, emphasizing the unique contributions and interactions of each stakeholder group in shaping and advancing knowledge in the present context. In conclusion, this study has assessed the existing literature related to indigenous knowledge and its linkage with UIL and introduced a unique helix model that integrated the community, industry, university and government.

I am grateful for the financial contributions provided by the Canadian Indigenous of Health Research (CIHR), Institute of Indigenous Peoples Health and Gender and Health, with First Nations Health Authority, the Canadian Nurses Foundation, and the University of Victoria.

This is a case study of a science professional development workshop in Nepal with 17 teacher participants from four public schools. These schools mainly served Indigenous students in elementary, middle, and high school (Grades 9 and 10). The workshop focused on educating and building science teacher leaders for culturally relevant teaching and antiracist pedagogy by valuing and integrating Indigenous leadership practices and local knowledge. The teachers participated in a 2-day workshop co-organized by the local district education office and the local high school and led by the high school principal and a U.S.-based university faculty. Data were collected during and after the workshop through field notes, audio/video recordings of some sections of the workshop, and focus group interviews with a select group of participating teachers. The analysis of the data showed (a) struggles and opportunities to prioritize Indigenous science knowledge and Tharu sociocultural connections, (b) teachers seeking affirmation from principals to be science teacher leaders modeled on Indigenous leadership values, and (c) greater willingness for culturally relevant pedagogy among female and Indigenous teachers. The hope is that this paper will contribute to the value of a science teacher leadership professional development program (PD) in building awareness among science teachers about the value of culturally appropriate antiracist pedagogy in science teacher leaders. In addition, the PD also shows that science teacher leaders in Indigenous schools would benefit from the Indigenous relational model of leadership in leading their peers and students in antiracist and culturally relevant science teaching and learning. Finally, the study seems to indicate that a successful science teacher leader always incorporates local Indigenous community values, knowledge, and practices.

The study investigates a framework for the transformation of colonised African mindsets towards the promotion of indigenous knowledge practices. The study relied on existing literature to analyse the African mindset towards indigenous knowledge practices. It was discovered that African countries undermine their indigenous knowledge systems and practices, and prefer those initiated by others, especially from European nations. African indigenous knowledge systems and practices are often under-looked, undervalued, negatively viewed, and spoken badly of by Africans, especially by those of younger generations. This disregard for indigenous knowledge systems and practices is predominantly seen in healthcare systems and practices, even after it has been recorded that, through scientific studies founded on participatory observation and interviews, many areas of the Western healthcare system were developed from the same indigenous knowledge practices that are now being disregarded. The study concluded that Africans should view their indigenous knowledge systems positively, promote them globally and preserve them for future generations to come. To do this, it is suggested that some practices be enhanced through technological changes to enable them to compete or be integrated with Western practices.

This work on STEAM and education for sustainable development was undertaken across a series of collaborative case studies as formative research on the inclusion of Indigenous technologies and knowledge practices in teacher education. We noted that, despite the current academic imperative to decolonise southern African education, one seldom finds the inclusion of Indigenous technologies and Indigenous heritage practices in the contemporary classroom. Teachers we worked with were highly interested in their Indigenous knowledge heritage. Yet, they reported that they, and the young teachers they work with, simply do not have the heritage knowledge capital to include Indigenous knowledge systems in their teaching. Other challenges they face are the time it takes to engage community knowledge holders, and to find knowledge relating to school subject disciplines. The teachers observed that students prioritise modernity over Indigenous heritage and technologies, often undervaluing the latter as a forgotten past. Three exploratory cases delved into teacher education's response to challenges through co-engaged work, and this paper synthesises the emerging evidence-aiming to refine pedagogical tools for integrating Indigenous knowledge into STEAM education. A cultural-historical approach was used to frame the study and to derive insights and inferences in co-engaged lesson design research with teachers.

Saemaul Movement was a community-based rural poverty alleviation policy of South Korea in the 1970s which contributed to ending poverty in rural communities. Its success can be attributed to how Koreans made use of indigenous community practices in policy design. The objective of the research was to evaluate the adaptation of Saemaul in Ghana, focusing on similarities in economic conditions and indigenous practices. The research utilised literature, interviews, and observations as the basis of methodology. The research findings revealed that the rural economic conditions in South Korea before Saemaul Movement was introduced was very similar to Ghana’s current rural economic indicators, which presents a reliable basis for comparative analysis on adaptation of Saemaul Movement in Ghana. Interviewees made a case for replicability of SM in Ghana. The results point to the existence of many similar indigenous rural community development practices which are prevalent in both case countries, and a possibility of developing poverty alleviation policies in Ghana based on existing indigenous practices as evidenced in the South Korean Saemaul Movement case. The researchers conclude that for poverty alleviation policies to work in Ghana, efforts in policy design must be based on utilising existing indigenous practices of rural communities.

Knowledge co-production for Indigenous adaptation pathways: Transform post-colonial articulation complexes to empower local decision-making

This métissage explores scholarly relations among local Indigenous communities, school districts, teacher-learners and Simon Fraser University’s graduate diploma program titled Indigenous Education: Education for Reconciliation. Through our collective attending to the role of Indigenous knowledge practices and making within transformative reconciliation, a powerful resurgence of Indigenous ways of knowing and being emerged. This resurgence came about through participatory pedagogies of making and through the sharing of Indigenous knowledges, cultural practices, ceremony and language revitalization. The focus on Indigenous knowledge practices, circle processes and artmaking, as well as Indigenous worldviews, knowledges and perspectives, provided an enactment of rigorous resurgence and transformative reconciliation (Ash et al., 2018). Opportunities to be involved in Indigenous making and land practice with Indigenous Knowledge Holders provided occasions for teacher-learners to embody and embed Indigenous pedagogies and “two-eyed seeing” (Bartlett et al., 2012) within their educational practice. Throughout the program, teacher-learners were invited into Indigenous making, creative and critical conversations, exploring circle pedagogies, participatory processes, place-based explorations and intercultural dialogues with Indigenous Knowledge Holders and Elders. The teachers acknowledged and experienced Indigenous protocols and ceremonies, and they actively explored Indigenous teachings through Indigenous participatory pedagogies. An emphasis was placed on creating authentic Indigenous-learning pathways and to do so in relation to knowledge practices within a particular place, peoples and their unique cultural ecology. This Indigenous Métissage (Donald, 2012) weaves together narrative threads into a story of collaboration between teacher-learners and Knowledge Holders. They stand as a family stands, together to share and give witness to the profound learnings that have emerged from the journey.

This study examines the role of Indigenous Intangible Cultural Heritage (IICH) in climate change adaptation among rural communities in Chimanimani, Zimbabwe, through an Afrocentric lens. It explores how Indigenous knowledge practices and heritage shape local adaptive strategies in response to climate challenges. Although Indigenous communities possess historical and cultural knowledge essential for rethinking dominant climate approaches, their contributions to mitigation and adaptation have been largely overlooked by scholars and policymakers. Using Afrocentric qualitative methods, including talking cycles and transect walks, the research documents community-based indicators, rituals, and practices that guide responses to droughts, floods, and agricultural challenges. Findings reveal culturally embedded strategies including drought and flood early warning systems, rainmaking ceremonies, preservation of sacred forests, and protection of healing trees. Traditional agricultural practices such as humwe/mukote/nhimbe (community collaborative work), zunde raMambo (Chief’s granary), conservation farming, community seed banks, and flood-resistant designs support sustainable food security. Livelihood diversification and human mobility further enhance community resilience. The study also demonstrates that IICH provides sophisticated, place-based climate knowledge that strengthens environmental stewardship and supports sustainable adaptation. It argues for integrating Indigenous knowledge into national and global climate frameworks, advancing cognitive justice and recognising Indigenous communities as active agents in shaping more climate-resilient futures.

BackgroundThis study investigated indigenous knowledge-based production practices and utilization of stingless bee honey (SBH) among rural communities in Ethiopia’s humid Afromontane Forest zones of the Southwest (Kaffa, Sheka, Majang, Jimma) and the semi-arid Borena Zone in the South. SBH is an important medicinal, nutritional and cultural resource for these communities, yet information on local production systems, species used, harvest practices and threats are limited.MethodsA cross-sectional survey was conducted among 253 respondents selected from communities identified as potential stingless bee producers and users in the humid Afromontane Forest districts of the Southwest and the semi-arid forest district of southern Ethiopia. Data were collected using a combination of structured interviews and direct field observations to collect comprehensive information on local production practices, species distribution, harvesting techniques, utilization patterns, and the major challenges associated with stingless bee honey (SBH) production.ResultsThe findings show that SBH harvesting is primarily conducted by men (93.3%), with most harvesters also engaged in agriculture and livestock production. Traditional ecological knowledge is predominantly passed down from elders (78.7%). Educational levels vary, with primary education being the most common. The majority of SBH is obtained from wild colonies (97.6%), with limited efforts toward domestication (2.4%). In Yabello, honey is collected from three species: Plebeina armata, Meliponula beccarii, and Hypotrigona species, known locally as “Dama Damu Guracha,” “Dama Damu Dimma,” and “Tunale,” respectively, in the Oromifa language. In the Southwest region (Kaffa, Sheka, Majang, and Jimma), M. beccarii and H. trigona are identified as the primary species, each with distinct local names depending on the zone. Communities in the study area possess traditional knowledge and skills that are primarily focused on digging around colonies to create nesting spaces. However, there are significant seasonal variations in harvesting times across different zones. The peak harvesting periods in Kaffa, Sheka, Majang, and Jimma zones occur in April, while in the Borena Zone, it extends from April to June. Colonies are located by observing and tracking the movement of worker bees. Harvesting techniques differ, with the majority (74.3%) employing squeezing methods, while 21.3% use a combination of squeezing and colony destruction. SBH is mainly harvested once a year, predominantly for medicinal purposes (94.9%). There are notable differences in production volume across regions, with the highest estimated yield from Sheka Zone (4.8 ± 8 kg) over the past 12 months and the lowest from Majang (1.2 ± 1.6 kg). The honey is consumed in various ways, often before meals, for its medicinal properties, such as treating asthma, colds, and respiratory diseases. The study also highlights major threats to meliponine colonies, including predators, land-use changes, unsustainable harvesting practices, and agrochemical use, with 83% of respondents concerned about the potential endangerment of these bees. Despite the longstanding tradition of SBH production, only 1.9% of respondents have received training in meliponiculture.ConclusionIndigenous knowledge of stingless bee honey production remains a vital component of local culture and livelihoods in Ethiopia. However, the practice faces serious challenges due to limited training, lack of modern meliponiculture practices, and environmental pressures. Strengthening conservation efforts, providing technical training, and integrating traditional knowledge with modern practices are essential for sustaining stingless bee populations and promoting the sustainable production of this valuable honey.

Understanding the value of biodiversity through interdisciplinary scientic research is one tool for mitigating the looming environmental crisis (Leff 2006; Hissa 2008). In this sense, ethnobotany, the study of relationships between humankind and plants can substantially contribute to overcoming the environmental crisis (Alcorn 1995; Albuquerque 2005; Oliveira et al. 2009). Ethnobotany lies by denition within the ethnosciences eld and seeks to build a fruitful dialog between empirical knowledge coming from local communities and connect it to traditional livelihoods and academic scientic knowledge (Blaikie et al. 1997; Berkes 2008). From this dialog, it is possible to build a new hybrid knowledge closer to sociobiodiversity (Sillitoe 2009). The knowledge of rural and traditional communities about their environment is not restricted to the utilitarian character of plant species but also encompasses their distribution in space and time as well as the interactions established with the local fauna (e.g., pollinators). This traditional ecological knowledge, in addition to being an important tool for conservation policies, is the basis for maintaining the livelihoods and cultural diversity of rural and traditional communities. Thus, communities and traditional knowledge have played an essential role in the conservation debate to achieve alternative development models and promote sociobiodiversity.

Traditional knowledge about fire and its effects held by indigenous people, who are connected to specific landscapes, holds promise for informing contemporary fire and fuels management strategies and augmenting knowledge and information derived from western science. In practice, however, inadequate means to organize and communicate this traditional knowledge with scientists and managers can limit its consideration in decisions, requiring novel approaches to interdisciplinary and cross-cultural communication and collaboration. We propose that Participatory Geographic Information Systems (PGIS) is one platform for the assemblage and communication of traditional knowledge vital to fire and fuels management, while preserving linkages to broader cultural contexts. We provide summaries of four preliminary case studies in the Intermountain West of North America to illustrate different potential applications of a PGIS tool in this context and describe some remaining challenges. Management and Policy Implications: Participatory Geographic Information Systems (PGIS) can offer a powerful approach for enhancing current decisionmaking by allowing for the integration of traditional and scientific knowledge systems with spatial environmental data in an interactive participatory process. Integrated data sets can allow traditional and scientific knowledge experts to share, explore, manage, analyze, and interpret multidimensional data in a common spatial context to develop more informed management decisions. Such combined data sets could provide a more comprehensive assessment of fire-related ecological change than is currently used in decisionmaking and enhance inclusion of effects on local resource utility values and areas of cultural significance. The use of a PGIS interface creates opportunities for traditional knowledge holders to share information and potential prescriptions while maintaining confidentiality. Knowledge integration efforts using PGIS as an organizational tool would help to bridge the communication gap that commonly exists between scientists, managers, and traditional knowledge holders as ecosystems continue to be altered through processes of land management and climate change.

The protection of traditional knowledge (TK) and traditional cultural expression (TCE) of underprivileged indigenous communities is threatened due to frequent exploitation attempts by commercial actors for economic benefits. The literature highlighting the legal gaps and necessities to support such legal reforms to protect those communities are scarce in the literature, which has been studied in the current research. The current study aims to provide insightful recommendations for policymakers to help protect the legal rights of underprivileged communities scattered in various parts of the world. Indonesian study setting provided a perfect case to achieve the study objectives. Using a qualitative doctrinal legal research design, the secondary data were collected, and content was analyzed using phenomenological and linguistic analysis. The results revealed that the protection of TK and TCE in Indonesia and several underprivileged communities in various countries need serious legal amendments in local legislation considering international laws. Contextually, the Indonesian Copyright Law is inadequate to accommodate the full protection for TCE. Meanwhile, Indonesian laws that regulate traditional knowledge are overlapping and immature to protect national cultural heritage comprehensively. A new regulation is recommended to ensure that all international legal instruments related to traditional knowledge should help the community of traditional knowledge copyrights in Indonesia with affirmative action towards indigenous communities. Policy recommendations and future research directions are suggested to protect Traditional Cultural Expression and Traditional Knowledge of underprivileged communities in general and Indonesia in focus.

Ethnobotanical knowledge shared widely among Tsimane' Amerindians, Bolivia.

The present paper aims to critically re-examine how the concept of 'nature' is socially constructed by the colonialism as a different and separate category from indigenous culture. How the rise of ”environmental managerialism” has led to a problem-solving, and state-centered intellectual practices without paying sufficient attention to the broader political, social, historical and cultural contexts, is another important thread of the present paper. The author discusses extensively 1illeins-Braun's thesis (1997) on the representation of nature in the era of (post)-colonialism. The environmental and cultural consequences of developmental programs sponsored by international financial organizations, and the associated hegemony of ”scientific” knowledge vis-a-vis indigenous local knowledge are also explored. The author then shifts to the establishment of environmental discourse in Taiwan and promotes the empowerment of Taiwanese indigenous people as a way of de-colonization.