This book is an important contribution to social science, specifically to the field of history and politics of knowledge production. It also importantly addresses a number of specialised professional fields pinpointing critical perspectives on the contributions of African indigenous knowledge to the knowledge terrain.
The publication of this work by the African Young Scientists Initiative on Climate Change and Indigenous Knowledge Systems is based on the understanding and acknowledgement that African Indigenous Knowledge Systems (AIKS) that have been locally tested and are culturally acceptable have sustained the lives of African people over centuries against adverse effects of climate change such as drought
Indigenous Knowledge also termed Traditional, Endogenous or Classical knowledge, often fails to contribute to the improvement of the qua lity of human life. This failure can be a ttributed purely to th e lower statu s accorded to this type of knowledge in society.
The article’s focus is the relationship between culture, indigenous knowledge systems (IKS), sustainable development and education in Africa. It analyzes the concept of sustainability with particular reference to education and indigenous knowledge systems.
Like other so-called ‘parallel’ practices in medicine, traditional medicine
(TM) does not avoid criticism or even rejection. Nyika’s article
‘Ethical and Regulatory Issues Surrounding African Traditional Medicine
in the Context of HIV/AIDS’ looks at some of the issues from
a traditional Western ethical perspective and suggests that it should
The Department of Health estimates that 80 percent of South Africans consult traditional
healers before consulting modern medicine. The aim of this study is to investigate the
extent of the use of traditional medicine in local communities in the Limpopo Province, and
add value to a draft policy that was introduced by the Minister of Health. (South Africa,
An earlier paper in this journal reported on the perception and experience of 77 allopathic
health practitioners (AHPs) and health managers about working together with South African
traditional health practitioners (THPs). The paper stated that the abolishment of the Witchcraft
Indigenous food crops refer to food crops that have their origin in South Africa.
Added to these crops are those that were introduced into the country and are
now recognised as naturalised or traditional crops. They are divided into three main
categories; namely grains, vegetables and fruit.
Traditional healers are the first to be called for help when illness
strikes the majority of South Africans. Their communities have faith
in their ability to cure or alleviate conditions managed by doctors, and
much more. A visit to such practitioners’ websites (they are up with
the latest advertising technology!) shows that they promise help with
Based on mixed perceptions which were both negative and positive the policy makers
have not been vocal about the process to incorporate traditional healers into the
National Health Care Delivery System of South Africa. Negative views were related
to the denial that traditional healing does provide a cure and the positive views were