scholarly journals Mobile technologies for preservation of indigenous knowledge in rural communities

Author(s):  
Heike Winschiers-Theophilus ◽  
Kasper Rodil ◽  
Tariq Zaman ◽  
Alvin Yeo ◽  
Kasper Jensen
2022 ◽  
pp. 317-340
Author(s):  
Tlou Maggie Masenya

Indigenous knowledge is mainly preserved in the memories of elders, and most of this knowledge is slowly disappearing in rural communities due to various factors such as death, sickness, and memory loss. Digital preservation is regarded as one of the modern methods to preserve indigenous knowledge as it can be shared with others and be passed on to future generations. But how can indigenous knowledge be documented and preserved to benefit indigenous knowledge owners and accessible for future generations? The chapter thus looked into the policy, techniques, and technologies being employed to document and preserve indigenous knowledge in rural communities. Knowledge management frameworks were also used as underpinning theories to guide the study. The findings revealed that rural communities are still relying mostly on traditional methods such as oral tradition, storytelling, and community of practice in sharing their indigenous knowledge in this digital era.


Author(s):  
Sikarwar R.L.S.

Madhya Pradesh is situated in the centre of India, endowed with rich and diverse forest and cultural diversity. The review of literature on ethnoveterinary medicines reveals that about 258 species of plants belonging to 209 genera and 82 families are employed by tribal and rural communities of Madhya Pradesh for the treatment of about 139 types of ailments, diseases and disorders of their pet/ domesticated animals. The information regarding the uses of plants for veterinary purpose is verbally transmitted from one generation to another. This indigenous knowledge and practice of tribal and rural people is based on locally available herbs and are very effective to cure diseases and disorders of animals. Therefore, all these herbs should be screened scientifically in order to investigate newer sources of ethnoveterinary drugs and medicines of herbal origin.


F1000Research ◽  
2012 ◽  
Vol 1 ◽  
pp. 40 ◽  
Author(s):  
Nickson Erick Otieno ◽  
Caleb Analo

Kakamega forest is Kenya’s only rainforest and is distinguishably rich in biodiversity but threatened by agricultural encroachment and other forms of human activity. It is also one of Kenya’s Important Bird Areas and a significant source of natural products to neighboring rural communities, such as medicinal plants, food, wood and other fibers. By using structured questionnaires for direct interviews, local indigenous knowledge was tapped through involvement of a focal group of elderly key informants in three blocks of the forest. Forty key species of medicinal plants used by local people were identified and recorded. Fifty-five percent of these were shrubs, thirty-two percent trees, seven-and-a-half percent lower plants such as herbs or forbs while five percent were climbers. About seventy percent of the medicinal plants occurred inside the forest itself and thirty percent around the edge and the immediate surroundings outside the forest. Thirty-eight (95%) of the plants were indigenous to Kenya and two (5%) exotic. Such extensive indigenous knowledge of the medicinal uses of the plants, including their distribution trends in the forest, may be tapped for decision support in rural health service planning, policy formulation for conserving the forest, tracking and mitigation of climate change impacts.


2021 ◽  
Vol 13 (1) ◽  
Author(s):  
Shingirai S. Mugambiwa

This article seeks to establish the role of indigenous knowledge systems (IKS) in climate governance in pursuit of sustainable development in rural Zimbabwe. Rural communities in the developing world suffer the most from the negative effects of climate change. As such, their success in combating the effects of climate change is through establishing culture-specific methods. These methods constitute what I refer to in this article as climate governance through IKS. The impacts of climate change faced by rural communities include water shortages, drought, and floods, to mention a few. Drought is anticipated to bring about adverse consequences to water supply, which negatively affects food production and the environment in its entirety. Hence, this study investigates the methods of IKS water harvesting and other IKS-based adaptation and overall governance methods. The study employed a qualitative method in which participants took part in in-depth interviews and a focus group discussion (FGD) and data was analysed through thematic content analysis (TCA) and grounded theory. The study found that the role of spirit mediums and spirituality is essential in IKS climate governance. It also established that one of the most famous forms of climate change adaptation strategies in Mutoko district is IKS-based irrigation. The role of social networks was found to be essential in the sharing of ideas pertaining to irrigation and other adaptive methods of farming. Through the findings of the study, I developed a model that reflects and interprets indigenous-based climate governance structure in Mutoko district.


2019 ◽  
Vol 29 (2) ◽  
pp. 201-213
Author(s):  
Benjamin R. Bates ◽  
Claudia Nieto-Sanchez ◽  
Diana L. Marvel ◽  
Darwin Guerrero ◽  
Esteban G. Baus ◽  
...  

When communicators use media and communication to address problems of development, we seek to assess whether those interventions are grounded in current development challenges and in patterns of media use. Additional challenges emerge, however, from patterns in media use between those used by development communication professionals and those that are accessible to communities. Electronic media, such as radio and television, or digital media platforms, including computer-based and mobile technologies, are available in urbanized areas of the global south, but are not accessible to all communities. Our study group has engaged three rural communities located in the mountainous province of Loja, Ecuador for over a decade through development communication efforts. Since these communities experience low access to electronic and digital media, our study group and the communities had to re-think what ‘media’ means in these communities. Drawing on our experiences of co-creating graffiti walls, songs and plays, we argue that development communicators must be open to channels of media that are neither electronic nor digital, but are accessible to communities in which we work.


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