After decolonisation and independence a new conservation document was needed, one that looks after the needs of the people. That’s what the Maputo Convention aims to do.
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Why don’t people evacuate their homes when warned of impending storm danger? To save lives, resiliency plans must understand how locals in climate-vulnerable places assess risk.
Critical decolonisation means accepting risk of error. It means considering whether indigenous knowledge systems might contain truths that western science hasn’t accessed.
Schools that have supportive strategies in place can offer buffers. They can promote positive outcomes – for pupils and teachers.
Phrases like “knowledge production” conceal the fact that knowledge answers to something beyond itself and beyond us. To produce knowledge is to find out about something.
Native American scholars joined in the global March for Science. Their science blends seamlessly with beliefs.
How do you teach empathy? Can it be in a way that foregrounds ancient, indigenous knowledge and practices? Design thinking might hold the answers.
It’s important that South African teachers, lecturers and professors develop curricula that build on the best knowledge skills, values, beliefs and habits from around the world.
There are a few questions that can be posed and unpacked if universities are to move towards genuine decolonisation.
There is broad acknowledgement that the way science is taught and practised in Africa is not socially inclusive.
Universities pay too little attention to the knowledge and experiences that students bring to their institutions from different cultures and backgrounds.
Knowledge is power. If you own it, you can control those without it. Since so much knowledge about Africa doesn’t sit on the continent, it’s apparent that Africa lacks power in this regard.
Decolonisation of the curriculum doesn’t have to mean the destruction of Western knowledge, but it’s decentring. Such knowledge should become one way of knowing rather than the only way.
Traditional knowledge that drives indigenous communities’ innovation in agriculture, medicine and conservation is not protected by existing international law.
The essence of Ubuntu can best be found in Africa’s informal economies. They are not dependent on western shareholders or donations, and certainly not subject to western management education.
How scientists and corporations are plundering the developing world for new substances.
If we’re serious about closing the gap in Indigenous education, our new research shows the value of building better bridges into universities and vocational education.
The informal economy in sub-Saharan Africa is largely marginalised despite its significant contribution to employment and GDP.
There are valuable and authentic wisdom traditions in all cultures. How can indigenous knowledge be woven into the existing science curriculum?
Genetics and linguistics show Aboriginal people spread iconic boab trees around north west Australia.
Principais colaboradores
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Senior Scientia Lecturer (Research), UNSW Sydney
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Professor, UNSW Sydney
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PhD Candidate, Social Justice Education, Ontario Institute for Studies in Education, University of Toronto
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Director, ARC Centre of Excellence for Indigenous and Environmental Histories and Futures, James Cook University
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Professor, University of Oxford
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Founder of Msit No’kmaq
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Professor of Philosophy of Science, Durham University
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Professor of Cross-cultural Management, Middlesex University
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Professor, Environment and Development Sociology, The University of Queensland
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Associate Professor, Singapore Management University
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PhD Candidate (Sociology) James Cook University, Lecturer Nura Gili Centre for Indigenous Programs, and Researcher Indigenous Law Centre, UNSW Sydney
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Professor of Environmental Geography, Royal Holloway University of London
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Senior Lecturer in Māori Studies, University of Auckland, Waipapa Taumata Rau
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Research Associate, University of the Witwatersrand
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Distinguished Professor of Curriculum Studies, Stellenbosch University
