Situated interactions between audiovisual media and African herbal lore

Bidwell, Nicola J.; Winschiers‐Theophilus, Heike; Koch-Kapuire, Gereon; Chivuno-Kuria, Shilumbe

doi:10.1007/s00779-010-0337-1

Cited by 22 publications

(37 citation statements)

References 19 publications

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“…Some illiterate people said in interviews that they can recognize 10-20 names or numbers or had diaries in which they were written down, but inhabitants also said they did not use free or low cost services as they could not 'read properly'. Almost all phone owners, in interviews and diary studies, used a free Callback service that younger and/or literate people appropriated to send very abbreviated messages (Bidwell et al 2011a). Some younger people with Internet-able phones used MXit, and other youngsters were eager to learn to use this text-based service.…”

Section: Inclusivitymentioning

confidence: 99%

“…LR's initial interviews showed that 30 % of inhabitants aged over 14 years did not own a phone, that less than half of phones were Bluetooth-enabled and fewer than 15 % enable data access to use MXit or VOIP (Bidwell et al 2011a). Those who owned phones were twice as likely to be under 35 years, and most phone owners acquired phones between 6 months and 4 years before.…”

Section: Inclusivitymentioning

confidence: 99%

“…I thought that access to a voice message system might also help people with insufficient airtime credit. Despite favouring voice, most phone users spent on average R7 (1.1 US$) per week on airtime, as pay-as-yougo subscribers, which permits speaking for only about 4 min at basic rates (Bidwell et al 2011a). …”

Section: Inclusivitymentioning

confidence: 99%

“…Even in direct transcription, the words of a speaker are signed by their writer (Irobi 2008). I often try to tackle this paradox by authoring with LRs (see : Bidwell et al 2014a;Bidwell and Siya 2013;Bidwell et al 2013a, b;Bidwell et al 2011a). Yet, whilst LRs are integral to my knowledge, the genres of articles reconfigure our experiences in essentializing categories and do not let their bodies speak.…”

Section: Plural Sites Of Imaginationmentioning

confidence: 99%

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Moving the centre to design social media in rural Africa

Bidwell

2014

AI & Soc

Self Cite

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Efforts to design voice-based, social media platforms for low-literacy communities in developing countries have not widened access to information in the ways intended. This article links this to who describes the relations that constitute personhood and how these relations are expressed in designing and deploying systems. I make these links oriented by critique in human-computer interaction that design continues a history of colonialism and embeds meanings in media that disrupt existing communication practices. I explore how we translated 'logics' about sociality through logics located outside of the rural South African community that we targeted for design and deployment. The system aimed to enable inhabitants to record, store and share voice files using a portable, communally owned display. I describe how we engaged with inhabitants, to understand needs, and represented and abstracted from encounters to articulate requirements, which we translated into statements about technology. Use of the system was not as predicted. My analysis suggests that certain writing cultures, embedded in translations, reify knowledge, disembody voices and neglect the rhythms of life. This biases social media towards individualist logics and limits affordances for forms, genres and other elements of communication that contribute to sociality. Thus, I propose oral practices offer oppositional power in designing digital bubbles to support human togetherness and that we can enrich design by moving the centre-a phrase taken from Ngũgĩ wa Thiong'o (Moving the centre: the struggle for cultural freedoms, James Currey, London, 1993) who insists that liberation from colonialism requires plural sites of creativity. To realize this potential, we need radically different approaches that enable symmetrical translation.

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Section: Inclusivitymentioning

confidence: 99%

Section: Inclusivitymentioning

confidence: 99%

Section: Inclusivitymentioning

confidence: 99%

Section: Plural Sites Of Imaginationmentioning

confidence: 99%

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Moving the centre to design social media in rural Africa

Bidwell

2014

AI & Soc

Self Cite

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“…Using audiovisual media to capture use of traditional medicine has beed explored as a means for knowledge transfer (Bidwell, Winschiers-Theophilus, Koch-Kapuire and Chivuno-Kuria, 2011). However…”

Section: Introductionmentioning

confidence: 99%

Conserving Local Knowledge in Traditional Healing through Knowledge Transfer

Lah

Esa

Rajamani

et al. 2015

SHS Web of Conferences

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Local knowledge (LK) basically refers to the knowledge that people in a given community have developed over time, and continues to develop, through practices and based on experiences. Local beliefs pertaining to ilmu, a central concept in Malay culture that refers to knowledge, is essential among the traditional healers. The vast repository of knowledge and its relevance to locality and local situation makes the conservation of LK a necessity.However, due to the dominance of modern knowledge, diminished inter-generational knowledge transfer has led to LK being threatened with extinction. The fact that LK is practiced by only a few these days could be due to lack of knowledge transfer to the younger generations from the traditional healers who are knowledgeable in the communities. The common transfer mode of local knowledge, usually via words of mouth, may not be sustainable because the LK could vanish when knowledgeable elders die before it is transferred or during resettlements of individuals or communities. The need to conserve LK through knowledge transfer is also pertinent for the continued sustenance of their culture by recognizing, protecting and enforcing the rights of local communities to have continued access to biological resources as well as by protecting their LK, acquired over thousand of years of experimentation and experience, about the uses of these biological resources in traditional healing. Therefore, it is important to have a governance framework to effectively protect this LK of the local communities for the continued sustenance of their culture. This conceptual paper attempts to highlight the significance of conserving LK in traditional healing via effective knowledge transfer method, which should thereafter be translated into a working governance framework that protects the knowledge as well as the holders of such knowledge.

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The Ulwazi Programme: A Case Study in Community-Focused Indigenous Knowledge Management

McNulty¹

2013

Integrated Series in Information Systems

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Situated interactions between audiovisual media and African herbal lore

Cited by 22 publications

References 19 publications

Moving the centre to design social media in rural Africa

Moving the centre to design social media in rural Africa

Conserving Local Knowledge in Traditional Healing through Knowledge Transfer

The Ulwazi Programme: A Case Study in Community-Focused Indigenous Knowledge Management

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