Knowledge apartheid in disaster risk management discourse: Is marrying indigenous and scientific knowledge the missing link?

Abstract

Indigenous knowledge (IK) is a key component of disaster risk management (DRM) and development planning, yet it is often overlooked, with practitioners preferring to use scientific knowledge. Critics of IK have termed it archaic, primitive, a constraint to development and inferior to scientific knowledge, which has contributed to its widespread marginalisation. However, smallholder farmers in rural Zimbabwe have utilised IK for generations, especially in predicting rainfall patterns and managing drought conditions, showing that IK can be a useful tool in DRM. This article presents findings from research on drought vulnerability and coping conducted in Zimbabwe's Buhera and Chikomba districts in 2009, particularly relating to utilisation of IK in smallholder farming communities, and argues that unless IK is documented and preserved, its marginalisation will persist. The research followed a mixed-methods approach whereby both quantitative and qualitative data were collected and analysed. Whilst smallholder respondents were randomly selected for household surveys, snowball sampling was employed for key informant interviews. Respondents indicated that they utilised some indigenous rainfall pattern predictions gained from observing and interpreting plant and animal behaviour. Some cultural practices that were critical to development and utilisation of certain IK were also threatened with extinction. The article argues for 'marrying’ IK and scientific knowledge, in the hope that the two will offset each other's weaknesses, resulting in some kind of hybrid knowledge that will be critical for promoting sustainable agricultural production in Zimbabwe. However, this is not for disregard the challenges associated with knowledge hybridisation, as these two types of knowledge are grounded on differing foundations.

Supporting the use of research evidence in decision-making in crisis zones in low- and middle-income countries: a critical interpretive synthesis

“…Multiple [41] 2014 LMICs Man-made and natural disasters Natural disaster, industrial disaster, chemical/biological/radiological/nuclear, conflict, terrorism, civil disturbance, outbreaks, epidemics, pandemics, major transport accidents, generic, multiple, other [42] 2014 India Natural hazard Earthquakes, drought, cyclone, tsunami [43] 2015 Southeast Asia Natural hazard Tsunami [44] 2015 India Natural hazard Flu pandemic [45] 2015 Southeast Asia Natural hazard Tsunami [46] 2015 Pakistan & Haiti Natural hazard Floods, earthquake [47] 2015 Zimbabwe Natural hazard droughts [48] 2015 LMICs Man-made hazard Tsunami, refugee crisis [49] 2015 South Africa Natural hazard Floods, wildfires, droughts, storm waves [50] 2016 East Africa Man-made and natural disasters Conflict, draught, famine, internally displaced person, and refugee crisis [51] 2016 Nepal Natural hazard Lightning strikes, floods, earthquakes and landslides [52] 2016 South Africa Natural hazard Floods, droughts, storm waves and wildfires [53] 2016 LMICs Man-made hazard Fragile and conflict-affected states [54] 2017 LMICs Man-made and natural hazards Armed conflicts and natural disasters [1] 2017 LMICs Man-made hazard Fragile and conflict-affected states [55] options and address implementation considerations. Second, decision-makers need research evidence presented to them alongside other factors that influence their decisions (e.g.…”

Role of indigenous knowledge systems in the conservation of the bio-physical environment among the Teso community in Busia County-Kenya

“…Since time immemorial, various forms of indigenous knowledge systems (IKSs) have been used by societies in Africa and the rest of the World for many different purposes as determined by the needs of the society in question (Chikaire et al, 2012). The study reiterates that the above skills, knowledge and attitudes when harnessed and appropriately applied are capable of sustaining communities and can enhance development in areas such as natural resource management, education, healing and management of diseases, nutrition, wealth/income/business, entertainment, politics among others (Mutasa , 2015).…”

Indigenous Cultural Practices and Natural Resources Conservation in Owerri, Imo State, Nigeria

“…Yams and cassava are intercropped with maize, beans, okra, and many others. This outside improving the quality of soil fertility, they also help during crop pest, where some crop pest might be interested in a particular crop, once there is intercropping, these process guarantee the farmers from suffering from crop failure as a result of crop pest attack (Ogbuagu, 2011;Parrotta and Trosper, 2012;Mutasa, 2015).…”

“…This produces some unintended and different effect from what the sole purpose of planting them in the first place. They shield the house from direct windstorm and rainstorm effects and now acts as windbreakers and carbon sink (Krech, 2005;Mutasa, 2015). Danquah, (2014) therefore found that the conservation of water courses, streams, water pans and wells as well as the associated vegetation was protected through rules that ensured their sustainability.…”

“…The major tenet of African socio-cultural practices are anchored on the ascription of supernatural powers to some aspect of the environment where man finds himself , this is because the gods lives amongst men, and their habitat must be preserve from human interference and disturbances. (Chikaire et al, 2012;Parrotta and Trosper, 2012;Mutasa , 2015).…”