According to the United Nations Educational, Scientific and Cultural Organization (UNESCO), “Local and indigenous knowledge refers to the understandings, skills and philosophies developed by societies with long histories of interaction with their natural surroundings. For rural and indigenous peoples, local knowledge informs decision-making about fundamental aspects of day-to-day life. This knowledge is integral to a cultural complex that also encompasses language, systems of classification, resource use practices, social interactions, ritual and spirituality.”

In order to paint a picture of the purpose and rationale for valuing indigenous knowledge, we need to understand first what indigenous knowledge is. Indigenous knowledge is perceived as historical and ancient practices. It has often been referred to specific groups of people defined by territory, cultural configuration and historical location. Owuor (2007) suggests that the term indigenous denotes that the “knowledge is typical and belongs to peoples from specific places with common cultural and social ties”. So, indigenous knowledge is a “process of learning and sharing social life, histories, identities, economic and political practices unique to each cultural group”. This suggests that such knowledge can address local problems and provide solutions that are context specific. Owuor maintains that “Indigenous knowledge is a complex set of activities, values, beliefs and practices that has evolved cumulatively over time and is active among communities and groups who are its practitioners.”

The purpose of indigenous education is to place knowledge within the context of the user. In some part of the world transmission of indigenous knowledge from one generation to another happen through symbols, art, oral narratives, proverbs and performance such as songs, storytelling and dances. Some unique language is also noticeable. In order to be a native to a place, we must learn to speak its language. For example, I visit a place where there is no mushroom night before, but in the morning some of them pushed up from the soil which is called by Native American ‘Puhpowee’. This word is not available in English language, but Native American uses it. The meaning of the word is “the force which causes mushrooms to push up from the earth overnight”. The language that speaks such words is based on indigenous knowledge. There are many such examples we would be able to encounter if we visit different parts of the country like Bangladesh.

The rationale for valuing indigenous knowledge in formal education is manifold. Research carried out in several developing countries suggests that the western concept of formal education was introduced by the missionaries and subsequently by the colonial government. It has been observed that the purpose of education during the colonial period was mainly for religious conversion, economic exploitation and assimilation into western cultures, values and practices. It is also found that the western education system is valuable on many fronts and can be strengthened if one contextualises such education.

The global temperature has already risen 1.1 degree Celsius above the pre-industrial level, with glaciers melting and the sea level rising. The impacts of climate change also include flooding and drought, displacing millions of people, sinking them into poverty and hunger. These become a cause for conflict. By 2030, an estimated 700 million people will be at risk of displacement by drought alone. Taking urgent action to combat climate change and its devastating impacts is therefore imperative to save lives and livelihoods. Seventeen sustainable development goals (SDGs) are important blueprints for a better future. For over 350 million indigenous peoples worldwide, climate change impacts are expected to be early and severe due to their location in high-risk environments. So, another important rationale is that to bring the SDG into fruition, indigenous knowledge can be a very useful educational tool for implementing localised adaptation programme.

Several years ago, I did some research work in Bangladesh, which was focused on post-16 science education. The research investigates students’ science content and process skill ability. The research attempts to distil the key factors that underpin the concept of process skill and content skill. It put forward the idea that the content and process approach of curriculum might be related. Curriculum perspective differs in space and time, and as such there might have a relationship between the content knowledge of students and also integrated process skill of students for a particular curriculum and as such it can be looked at as an outcome of the science curriculum.

The research has shown that process skills may have some relationship with other student-level factors. In a situation, where curriculum goal and aim of science education gives stress on process skills, then it might be worthwhile to look at the process skill issue as an academic achievement. Its relationship to other student-level variables and its effect on overall educational effectiveness in terms of the effective deployment of limited educational resources is an important issue. The research observed that students’ choice of study is an important determinant for students’ ability to science process skills.

SooHoo (1991) mentioned that ‘Somehow educators have forgotten the important connection between teachers and students. We listen to outside experts to inform us and, consequently, we overlook the treasure in our very own backyards: our students. Student perceptions are valuable to our practice because they are authentic sources; they personally experience our classrooms firsthand.” This very much indicates indigenous knowledge aspect of students’ learning process. Choice has been brought to bear by others as an instrument for achieving educational excellence. Policy analyst Kolderic (1985), for example, has asserted that the opportunities and incentives created by choice are the essential leverage for almost everything sought in the way of change and improvement in schools. But the link between choice and excellence has appeared less clear and direct for many than the connection between choice and equity (Raynid 1992). Young and Clinchy (1992) point out that individual student have different needs, interests, abilities and ways of learning. So, it can be argued that individual choice might have some effect on their science process skill achievement. Young and Clinchy also suggest that freedom of choice appears to be quite successful in promoting academic improvement, equity and diversity. Evidence of academic improvement is also found in a study conducted by Clewell and Joy (1990). Delors (1996) suggests that if education is to be meaningful, it should address the fundamental aspirations of people. Aspirations as measured and analysed in the social-psychological literature are forms of attitude. This is especially the case with respect to educational and occupational aspirations. An educational or occupational aspiration designates a readiness to act toward educational and occupational goals. However, Saha (1982) defined aspiration as a reflection of what is thought to be socially desirable. One can relate this choice and socially desirable factor with the indigenous knowledge factor.

Integrating indigenous knowledge into the set of curriculum related to a formal education system requires some consideration of several parameters. There are some issues that need to be addressed. Firstly, indigenous knowledge has some geographical variation. It is not a clear category of knowledge. So, merging that knowledge into a subjective category should be avoided because generalisation of such knowledge may diverge the knowledge of specific contexts. So, contextualisation is important. Secondly, Bangladeshi education system is hierarchical in nature. Hence top-down transmission and diffusion of knowledge are the norms. Because of conflicting values and perceptions, certain knowledge is difficult to transmit under the top-down approach. While analytical and critical thinking is key ingredients for the education process, a democratic classroom environment should be considered carefully. A balanced interaction between top-down and bottom-up approaches should be an option. Thirdly, teachers’ professionalism is a central issue, when facilitating knowledge construction within a classroom environment. So, in order to facilitate indigenous community members’ knowledge and experience, the role of teachers as effective facilitators of the learning process is of paramount importance. Fourthly, in the indigenous knowledge environment, gender differentiation is well known. This means men and women normally like different and often complementary societal rules. If we address gender disparities in other sectors, the policy and practice need to incorporate inclusive pedagogy and curriculum in the school system.

UNESCO's Local and Indigenous Knowledge Systems programme promotes local and indigenous knowledge and its inclusion in global climate science and policy processes. This can ensure that Bangladesh’s local and indigenous knowledge is included in contemporary issues such as biodiversity assessment and management, climate change assessment, adaptation, natural disaster management and sustainable development.

Above all, education programmes provide important tools for human development, but they may also compromise the transmission of indigenous knowledge. The current paradigm shift towards promoting education for sustainable development requires alternative approaches to the school curriculum in Bangladesh. It is felt that understanding indigenous knowledge and transmission of such knowledge is important for achieving sustainable development agenda. This means that a pluralistic approach to knowledge system is required, where all stakeholders’ diverse knowledge systems, logic and epistemological foundation will be respected. The values that promote communal solidarity can be strengthened by indigenous knowledge, which is important in order to protect the environment and natural resources and address the emergent climate change issues.

(The Writer is a UK based Academic, Environmentalist, Columnist and Author)

Source: Sun Editorial