Reterritorialization and Digital Preservation of Indigenous Knowledge Systems: Returning South African Indigenous Communities to Their Cultural Roots

Introduction

There is unanimous growing consensus that indigenous knowledge is indispensable for the day-to-day running of indigenous peoples for development, governance and health. Indigenous knowledge is manifested in practices and communicated orally, and at times through copying, illustration, painting and other artefacts (Zinyeka et al., 2016). Nyong, Adesina and Osman Elasha (2007) described indigenous knowledge as institutionalized local knowledge that has been built upon and passed on from one generation to the other by word of mouth. It can also be described as the cumulative body of strategies, practices, techniques, tools, intellectual resources, explanations, beliefs, and values accumulated over time in a particular locality, without the interference and impositions of external hegemonic forces (Emeagwali, 2014). Kasanda et al. (2005) further described indigenous knowledge as a comprehensive knowledge that incorporates technologies and practices that have been used by native people for their continuation, survival and adaptation in a change of environment. As pointed out by Onyango (2002) this invaluable knowledge and wisdom is stored in the memories of elders, healers, midwives, farmers, and many more, and this means that it was not well recorded but kept in people’s minds. This knowledge has been transmitted from generation to generation through story-telling, poems, songs etc. Although indigenous knowledge has been regarded as extremely valuable resource which could contribute to the sustainability development of indigenous or rural communities and society at large, however, this knowledge is sadly diminishing at an alarming rate, as noted by Dlamini (2016). As also noted by Onyango (2002) large quantities of indigenous knowledge and expertise are disappearing into oblivion, leaving humanity in danger of losing its past and perhaps jeopardizing its future as well. The oral traditions where the elders used to pass on this knowledge to youth are also being eroded very fast. There is therefore a need to re-examine the status quo from global perspective, by implementing effective knowledge management and foster culture of knowledge sharing among individuals and communities through creating knowledge sharing systems and platforms, and Community of Practices (CoP), to support existing local and regional networks in the transmission, reterritorialization and long-term preservation of indigenous knowledge. This can also enable indigenous communities to participate more actively in the sustainable development process.

However, the majority of youth in African countries, particularly in South Africa deem their own cultures rituals and traditions as barbaric, inferior and old fashioned. Efforts to ignore indigenous knowledge and painting it as primitive (by youth) have been the foundation of some writings by several authors which has led to the disappearance of this unique knowledge. Some of African churches have also destroyed the indigenous practices as they preached against it and called its followers 'heathens' (Blacking, 1967). Songs, dances, games and other means that were once a bedrock for indigenous ways of transmitting indigenous knowledge were also condemned and deserted (Stayt, 1931). Consequently, those who repented and denounced the so-called ‘backward and uncivilised’ practices were accepted into schools and secure formal jobs. On the other hand, some of indigenous knowledge is mainly shrouded in secrecy and the possibilities of being disseminated to everyone and utilised for the public good is sometimes impossible. As a result, the indigenous communities’ way of preserving, managing and sharing knowledge is argued to have contributed to their knowledge being threatened with extinction.