By Prof. Joseph O. Malo. KNAS and University of Nairobi

Abstract

The paper examines the role of traditional and indigenous knowledge and technology including the role of citizens in knowledge management of sustainable environment, health, water resources, education, habitat, disaster and emergency response, food security, clean energy etc.

The motivating factor is that most of the villages in developing countries are small and literally cut off from the rest of the world and hence under serviced. Social services particularly in health must therefore promote a combination of traditional and scientific approach. This calls for recognition of people who apply natural and traditional methods to sustain life.

By: Mamello Thinyane, Alfredo Terzoli and Peter Clayton
Department of Computer Science, Rhodes University
P.O. Box 94, Grahamstown 6140, South Africa

Abstract:

Intellectual property law protection for traditional knowledge/indigenous knowledge systems in Southern Africa and selected Asian jurisdictions- A view from developing and least developing countries.

Author: Amos Saurombe

ABSTRACT

Author: Jacques L. Hamel (1) UNECA, Addis Ababa, Ethiopia

An overview of conflict using African conflict resolution initiatives as a case study of KM for conflict resolution, revealed that the methods used by African institutions are not adequate to manage knowledge to eradicate the causes of conflict, provide early warning of conflict, or produce a synthetic knowledge product for wise decisions and successful actions. However, the literature alerted the researcher to a few important themes related to the research problem that will serve as focus for field research to learn additional KM principles and practices that could be applied to conflict resolution. The following themes were identified to investigate how knowledge of Africa should be managed to promote positive outcomes for Africa:

PHYSICAL EVIDENCE

e-Knowledge markets are becoming recognised as “disruptive and discontinuous technology innovation” (Kaieteur Institute for KM 2005) which are changing the way which people manage their social networks, education, wealth and intellectual property assets. The possibility here is the exploitation of intellectual capital in real-time by a larger number of people. Some of the categories of these business models which have emerged include:

• b2b (business-to-business) knowledge exchanges

• community / social capital knowledge networks
• e-education or e-learning exchanges
• expert knowledge exchanges/ question and answer exchanges
• intellectual capital/free-lance exchanges (human capital, talent, work, job, project, free agent or professional services exchanges )
• intellectual property exchanges
• knowledge auctions
• knowledge banks (know-how banks)
• knowledge grids
• knowledge market & exchange - enabling technologies
  

The word ukhamba is a Zulu word for a huge clay pot. It is commonly used by all African cultures. In Zulu ukhamba consists of two words: ukukhama (which means to squeeze out or compress out as in milking a cow) + bamba (to hold in place so as to receive that which is squeezed out). This meaning clearly explains the metaphor of thinking hard (ukukhama) and receiving the treasures of thinking into human memory (ukubamba). Therefore ukhamba is a container, a reservoir, and a protector of that which is valuable and good for physical and spiritual nourishment. It is a central piece in the rite of social fellowship. The rite itself is treated with respect and studied deference.

When the Teachings were lost or forgotten, Zulus and many other Africans believe that recourse could be obtained by appealing directly to those who are on the other side of the Great Unknown particularly those with a stake in the continued well being of their descendants. This is a communication of last resort when all other avenues have been exhausted. The spirit of a goat is sent over to convey the S.O.S. message.

Why a goat? In every language in Africa a goat is called imbuzi. It is in Zulu, perhaps because of its ancient roots, that the meaning of this word has been preserved. Imbuzi means in Zulu “the one who goes to the spiritual realm to enquire on your behalf.”

The Teachings of Unkulunkulu became the oral wisdom of amaZulu and their system of elders were equipped with judgement in order to interpret this wisdom.

Unkulunkulu is not God. Missionaries in their zeal to plant a Christian cosmology into the African natives, took the word UNkulunkulu, and translated it into God. In Zulu cosmology nothing is as far from the truth. In modern South Africa, millions of black people regard UNkulunkulu as God. From a true and etymological point of view, Unkulunkulu is the Being who is created like ourselves who came out first. Another rendering of the name of this Being is umvelingqangi.