Vincent Gono, News Editor
IN the face of relentless globalisation, the preservation of Indigenous Knowledge Systems (IKS) poses a significant challenge for many developing countries.
The imperialistic enveloping effect of foreign ideals and products has threatened to sweep to extinction the invaluable body of local knowledge that has withstood the test of time for centuries of racial and colonial onslaught.
By definition, indigenous knowledge systems are a body of knowledge that have originated locally and have survived for a very long time through the processes of acculturation and through kinship relationships that societal groups form and hand down to posterity through oral tradition and so many other cultural practices forming adhesives that bind society as they constitute communicative processes through which knowledge is transmitted, preserved and acquired by humans in their different geographical areas.
IKS is therefore rooted in local experiences and traditions and is a reservoir of wisdom that encompasses a variety of essential practices — from medicinal remedies and culinary techniques to social structures and environmental adaptations.
In the present time, however, the allure of foreign goods has captivated consumers leaving these local systems to be relegated to the sidelines albeit at a very expensive cost to the economies, particularly in sectors like healthcare and food, where developing nations often find themselves reliant on costly imports.
The call for the adoption of IKS as the basis for remodelling solutions to local problems was witnessed during the Covid-19 pandemic days when the closure of national borders compelled countries to reconsider their economic reliance on foreign goods, making a convincing case for a return to IKS as a foundation for sustainable local solutions.
In Zimbabwe, for example, the scarcity of imported medical supplies prompted many to turn to traditional medicine, which is often more accessible, acceptable and affordable.
The need for local solutions to community problems perhaps prompted the Government to come up with Heritage Education 5.0 and one is compelled to interrogate the nexus between education and IKS.
The interaction of the two presents an intriguing focus area that involves examining how contemporary educational practices can incorporate traditional knowledge and cultural heritage to foster learning and social cohesion.
Heritage Education 5.0 aims to connect learners with their cultural roots, encourage critical thinking and build a sense of identity and belonging reflecting the values and knowledge systems inherent in local traditions. It also leverages technology, community involvement and a multidisciplinary perspective to create a more holistic educational experience.
The intersection of IKS and Heritage Education 5.0 provides a platform that emphasises the importance of community involvement and promotes partnerships between schools, local communities and traditional leaders to collaboratively develop educational content that reflects local cultural heritage.
It also fosters critical thinking and identity where students can better understand their identity and heritage, fostering pride and critical engagement with both local and global issues while also allowing movement into the modern world of technology where IKS can be digitised to make it accessible to the global audience.
This involves commercialising cultural programmes and other initiatives such as developing medicinal products from the rich cultural expertise that the country has and knowing how to inherit before innovating.
Once looked down upon, traditional healing practices are experiencing a resurgence with the World Health Organisation estimating that around 80 percent of people in developing nations rely on traditional medicine for their healthcare needs.
World Health Organisation (WHO)
Professor Bartholomew Mazuru Gundidza, a member of the Traditional Medicine Practitioners Council notes the shift in perspective regarding traditional medicine and thanked the Government for introducing Heritage Education 5.0 which he said was the correct path to remodelling local solutions.
“Prior to the advent of science and research that birthed conventional drugs, large numbers of African families used traditional medicine for their health care,” he explains. “It is accessible, affordable, culturally appropriate and acceptable.”
However, Prof Gundidza highlights a critical gap — the lack of documentation surrounding indigenous medicinal practices.
“Documentation of plants used as traditional medicines is therefore needed so that our indigenous knowledge systems can be preserved and the plants conserved and used sustainably,” he urges, signalling a need for a paradigm shift in policy to prioritise local resources.
Echoing this sentiment, Mr Morgan Zimunya, director of the Musimboti Traditional Science and Technology Institute, emphasises the global reliability on indigenous healing practices adding that heritage-based education was one sure way of preserving such knowledge.
He points to powerful nations like India and China, which have institutionalised traditional medicine through their own indigenous knowledge systems.
“Through traditional medicine, local herbalists can cure snake bites, diabetes, intestinal upsets, headaches, high blood pressure and even some cancers,” Mr Zimunya said.
He cautions against the commercialisation of such practices without proper guidelines.
“We need to harvest some of the medicine from wild trees but there has to be a policy to ensure that we follow traditional conservation techniques to protect these species,” he states, stressing the importance of sustainable practices to avoid endangering valuable medicinal trees.
He said the recent discovery of umvebe/mumvee’s (scientifically known as Kigelia Africana) medicinal prowess that has hit Zimbabwe by storm resulting in both rural and urban folks cashing in on the rare tree species was a case in point.
Mr Zimunya is not alone in his commitment to sustainability. Forest conservationists recognise the vital connection between local communities and the plants they use for health.
“IKS emphasises environmental conservation through the preservation of tree species that are valued for their medicinal purposes,” one conservationist notes.
He further asserts that without proactive measures to promote sustainable harvesting of traditional medicines from the environment and training for practitioners, the future viability of traditional health systems could be at risk.
“Training of practitioners and preservation of traditional ecological and medical knowledge lie at the core of future prospects for ancient traditions,” he explains.
As interest in traditional medicine rises — both in developing regions and in industrialised nations — it becomes critical for societies to harness their IKS. From enhancing healthcare access to fostering environmental stewardship, indigenous knowledge holds the keys to crafting resilient local solutions that benefit both communities and ecosystems alike.
In an era increasingly defined by globalisation, the revival and recognition of Indigenous Knowledge Systems could herald a transformative shift — one that embraces what is local, sustainable, and rooted in tradition, thus illuminating a pathway toward a more self-reliant future.
The intersection of Heritage Education 5.0 and Indigenous Knowledge Systems in Zimbabwe therefore presents a unique opportunity to revitalise education, promote cultural sustainability, and foster a deeper understanding of local heritage among learners.
By addressing the challenges and capitalising on potential opportunities, educators, policymakers, and communities can work collaboratively to create an inclusive and culturally rich educational landscape.
