Composition portfolio
- Authors: Musambasi, Richie Andile
- Date: 2024-10-11
- Subjects: Composition (Music) , Ethnoscience , Oral tradition , Traditional knowledge , Marimba , Music Zimbabwe
- Language: English
- Type: Academic theses , Master's theses , text
- Identifier: http://hdl.handle.net/10962/466094 , vital:76684
- Description: Indigenous Zimbabwean music is complex in its make up and reveals spiritual beliefs, modes of expression, communication patterns, and forms of entertainment. The goal of this composition portfolio is to create pieces that are imbued with the spirit of indigenous Zimbabwean music making as passed on from father to son. The pieces composed include thorough-composed (pre-determined) solo and ensemble frameworks using mostly marimbas based largely on Shona scales and tuning, but also adding mbira, hosho and djembe. All of this is presented within complex structural manipulations that include African and some Western elements of formal music structure. The compositions feature two interlocking parts, known as kushaura and kutsinhira (call and respond), which are traditionally played in a simultaneous manner by two or more musicians. In this portfolio, these voices are spread across a range of players where the interplay between the parts produces complex polyphonic and polyrhythmic musical relationships. The compositions explore modal changes which add excitement, variety and an extra layer of complexity to the pieces. The final artefact is presented as a multimedia submission recorded as a documentary in real time, which is a representation of the embodied making of the music, central to this project. As music was passed down through folk tales, religious gatherings, rock paintings and sources of art, the narration is the key element in expressing that knowledge dissemination is not only text bound, but also embodied and orally shared. , Thesis (MA) -- Faculty of Humanities, Music and Musicology, 2024
- Full Text:
- Date Issued: 2024-10-11
- Authors: Musambasi, Richie Andile
- Date: 2024-10-11
- Subjects: Composition (Music) , Ethnoscience , Oral tradition , Traditional knowledge , Marimba , Music Zimbabwe
- Language: English
- Type: Academic theses , Master's theses , text
- Identifier: http://hdl.handle.net/10962/466094 , vital:76684
- Description: Indigenous Zimbabwean music is complex in its make up and reveals spiritual beliefs, modes of expression, communication patterns, and forms of entertainment. The goal of this composition portfolio is to create pieces that are imbued with the spirit of indigenous Zimbabwean music making as passed on from father to son. The pieces composed include thorough-composed (pre-determined) solo and ensemble frameworks using mostly marimbas based largely on Shona scales and tuning, but also adding mbira, hosho and djembe. All of this is presented within complex structural manipulations that include African and some Western elements of formal music structure. The compositions feature two interlocking parts, known as kushaura and kutsinhira (call and respond), which are traditionally played in a simultaneous manner by two or more musicians. In this portfolio, these voices are spread across a range of players where the interplay between the parts produces complex polyphonic and polyrhythmic musical relationships. The compositions explore modal changes which add excitement, variety and an extra layer of complexity to the pieces. The final artefact is presented as a multimedia submission recorded as a documentary in real time, which is a representation of the embodied making of the music, central to this project. As music was passed down through folk tales, religious gatherings, rock paintings and sources of art, the narration is the key element in expressing that knowledge dissemination is not only text bound, but also embodied and orally shared. , Thesis (MA) -- Faculty of Humanities, Music and Musicology, 2024
- Full Text:
- Date Issued: 2024-10-11
Connecting culture and science: Utilising Oshikundu and Ombidi in biology lessons on diffusion and osmosis
- Shilomboleni, Helena Ilena Ndilimeke
- Authors: Shilomboleni, Helena Ilena Ndilimeke
- Date: 2024-10-11
- Subjects: Ethnoscience , Traditional knowledge , Biology Study and teaching (Secondary) Namibia , Oshikundu , Osmosis , Diffusion , Contiguity (psychology)
- Language: English
- Type: Academic theses , Master's theses , text
- Identifier: http://hdl.handle.net/10962/463636 , vital:76427
- Description: Various science curricula including that of Namibia recommend that teaching and learning should start with the knowledge and experiences of learners from their homes and communities. These experiences are the learners’ Indigenous Knowledge (IK) which should be integrated to make science accessible and relevant to learners from diverse sociocultural backgrounds. This suggests that science teachers are encouraged to integrate IK into their teaching to help learners grasp abstract concepts and construct their own understanding of phenomena. However, much literature has revealed that many teachers find it difficult to integrate IK into their science teaching. Some scholars further argue that teachers lack the pedagogical content knowledge to effectively integrate IK. I assume this could be because the science curriculum is not explicit on how IK should be integrated into science teaching. It is against this backdrop that in this study I mobilised the Indigenous technologies of making oshikundu and preserving ombidi to support Grade 10 Biology learners in talking and making sense of diffusion and osmosis. This study was underpinned by the interpretivist and Indigenous research paradigms. Within the Indigenous research paradigm, I focused on Ubuntu as a perspective. A qualitative case study was employed and conducted at a certain school in the northern part of Namibia, in the Ohangwena region. I worked with a group of 35 Grade 10 learners, two Indigenous Knowledge Custodians (KCs) who are the custodians of cultural heritage and one Biology teacher (critical friend) as participants in this study. Qualitative data were collected using a focus group interview (sharing circle), group activity, participatory observation, and learners’ journal reflections. Vygotsky’s sociocultural theory together with Ogunniyi’s Contiguity Argumentative Theory were used as lenses to analyse data. The findings of the study revealed that during the IKCs’ practical demonstrations learners were able to identify science concepts embedded in the cultural practices of making oshikundu and preserving ombidi. The findings further revealed that the practical demonstrations enhanced active participation and interactions among learners. I thus recommend that teachers should tap into IKCs’ cultural heritage by inviting them into their classrooms to make science relevant, accessible and meaningful to learners. , Thesis (MEd) -- Faculty of Education, Secondary and Post-School Education, 2024
- Full Text:
- Date Issued: 2024-10-11
- Authors: Shilomboleni, Helena Ilena Ndilimeke
- Date: 2024-10-11
- Subjects: Ethnoscience , Traditional knowledge , Biology Study and teaching (Secondary) Namibia , Oshikundu , Osmosis , Diffusion , Contiguity (psychology)
- Language: English
- Type: Academic theses , Master's theses , text
- Identifier: http://hdl.handle.net/10962/463636 , vital:76427
- Description: Various science curricula including that of Namibia recommend that teaching and learning should start with the knowledge and experiences of learners from their homes and communities. These experiences are the learners’ Indigenous Knowledge (IK) which should be integrated to make science accessible and relevant to learners from diverse sociocultural backgrounds. This suggests that science teachers are encouraged to integrate IK into their teaching to help learners grasp abstract concepts and construct their own understanding of phenomena. However, much literature has revealed that many teachers find it difficult to integrate IK into their science teaching. Some scholars further argue that teachers lack the pedagogical content knowledge to effectively integrate IK. I assume this could be because the science curriculum is not explicit on how IK should be integrated into science teaching. It is against this backdrop that in this study I mobilised the Indigenous technologies of making oshikundu and preserving ombidi to support Grade 10 Biology learners in talking and making sense of diffusion and osmosis. This study was underpinned by the interpretivist and Indigenous research paradigms. Within the Indigenous research paradigm, I focused on Ubuntu as a perspective. A qualitative case study was employed and conducted at a certain school in the northern part of Namibia, in the Ohangwena region. I worked with a group of 35 Grade 10 learners, two Indigenous Knowledge Custodians (KCs) who are the custodians of cultural heritage and one Biology teacher (critical friend) as participants in this study. Qualitative data were collected using a focus group interview (sharing circle), group activity, participatory observation, and learners’ journal reflections. Vygotsky’s sociocultural theory together with Ogunniyi’s Contiguity Argumentative Theory were used as lenses to analyse data. The findings of the study revealed that during the IKCs’ practical demonstrations learners were able to identify science concepts embedded in the cultural practices of making oshikundu and preserving ombidi. The findings further revealed that the practical demonstrations enhanced active participation and interactions among learners. I thus recommend that teachers should tap into IKCs’ cultural heritage by inviting them into their classrooms to make science relevant, accessible and meaningful to learners. , Thesis (MEd) -- Faculty of Education, Secondary and Post-School Education, 2024
- Full Text:
- Date Issued: 2024-10-11
Mediating learning of nutrition through using traditional food processing and preservation to grade 6 rural school learners
- Authors: Tyeda, Nomvume
- Date: 2024-10-11
- Subjects: Science Study and teaching (Primary) South Africa , Nutrition Study and teaching , Food Preservation , Ethnoscience , Sensemaking , Sociocultural perspective , Argumentation theory
- Language: English
- Type: Academic theses , Master's theses , text
- Identifier: http://hdl.handle.net/10962/463658 , vital:76429
- Description: Rural learners, especially those in the school where I teach, seem to grasp science in a disconnected manner, and hence struggle to understand it. This concern aligns with the findings of the Trends of International Mathematics and Science Studies, which notes poor performance in science among learners in South Africa. When examining these challenges, learners appear to inhabit a realm divided by a river, struggling to bridge the gap between what they learn at home and what is taught at school. Against this context, this research aimed to mediate the learning of nutrition for Grade 6 rural school learners by integrating traditional ways of food processing and preservation. The interpretivist and Indigenous research paradigms underpin the research. I used the Ubuntu perspective within the Indigenous research paradigm, which emphasises respect and humble togetherness. This qualitative case study took place at a rural school in the OR Tambo Coastal district in the Eastern Cape. It involved 14 Grade 6 Natural Sciences and Technology learners, a critical friend, and two Indigenous Knowledge Custodians. Various methods were used to collect data, including group activities by learners, participatory and lesson observation, focus group interviews (sharing circles), and learners’ journal reflections. The findings of the study revealed the significance of integrating Indigenous Knowledge with modern scientific principles, engaging in experiential and hands-on learning activities, involving Indigenous Knowledge Custodians, and using visual learning aids to enhance learners’ engagement and sense-making of nutrition. The study recommends that Indigenous Knowledge should be integrated with modern science to provide a comprehensive understanding of the topic of nutrition. , Thesis (MEd) -- Faculty of Education, Secondary and Post-School Education, 2024
- Full Text:
- Date Issued: 2024-10-11
- Authors: Tyeda, Nomvume
- Date: 2024-10-11
- Subjects: Science Study and teaching (Primary) South Africa , Nutrition Study and teaching , Food Preservation , Ethnoscience , Sensemaking , Sociocultural perspective , Argumentation theory
- Language: English
- Type: Academic theses , Master's theses , text
- Identifier: http://hdl.handle.net/10962/463658 , vital:76429
- Description: Rural learners, especially those in the school where I teach, seem to grasp science in a disconnected manner, and hence struggle to understand it. This concern aligns with the findings of the Trends of International Mathematics and Science Studies, which notes poor performance in science among learners in South Africa. When examining these challenges, learners appear to inhabit a realm divided by a river, struggling to bridge the gap between what they learn at home and what is taught at school. Against this context, this research aimed to mediate the learning of nutrition for Grade 6 rural school learners by integrating traditional ways of food processing and preservation. The interpretivist and Indigenous research paradigms underpin the research. I used the Ubuntu perspective within the Indigenous research paradigm, which emphasises respect and humble togetherness. This qualitative case study took place at a rural school in the OR Tambo Coastal district in the Eastern Cape. It involved 14 Grade 6 Natural Sciences and Technology learners, a critical friend, and two Indigenous Knowledge Custodians. Various methods were used to collect data, including group activities by learners, participatory and lesson observation, focus group interviews (sharing circles), and learners’ journal reflections. The findings of the study revealed the significance of integrating Indigenous Knowledge with modern scientific principles, engaging in experiential and hands-on learning activities, involving Indigenous Knowledge Custodians, and using visual learning aids to enhance learners’ engagement and sense-making of nutrition. The study recommends that Indigenous Knowledge should be integrated with modern science to provide a comprehensive understanding of the topic of nutrition. , Thesis (MEd) -- Faculty of Education, Secondary and Post-School Education, 2024
- Full Text:
- Date Issued: 2024-10-11
Mediating learning of sound through cultural music and dance stories to Grade 4 farm school learners
- Authors: Tshitshi, Hlengiwe
- Date: 2024-10-11
- Subjects: Science Study and teaching (Primary) South Africa , Technology Study and teaching (Primary) South Africa , Ethnoscience , Storytelling , Folk dancing , Folk music , Sociocultural perspective , Argumentation theory
- Language: English
- Type: Academic theses , Master's theses , text
- Identifier: http://hdl.handle.net/10962/463647 , vital:76428
- Description: The current South African Natural Science and Technology (NS-Tech) curriculum for grades 4–9 encourages teachers to integrate Indigenous Knowledge (IK) into their teaching. By doing so, it is hoped that this would contextualise and make science relevant to learners. However, the contradiction is that IK is hardly discussed in the curriculum and there are no clear guidelines on how to integrate it. It is against this background that in this study I used stories about cultural beliefs and practices on traditional music and dance to support Grade 4 NS-Tech from a farm school talking about and making sense of the topic of sound. This study is underpinned by the interpretivist and Indigenous research paradigms. Within the Indigenous research paradigm, I focused on the Ubuntu perspective. A qualitative case study research design was employed, and the study was conducted in the Sarah Baartman District of the Eastern Cape. Four Grade 4 learners and four Indigenous Knowledge Custodians who were all family members were participants in this study. In addition, I invited an NS-Tech teacher to be my critical friend in this study. A focus group interview (sharing circle), participatory and lesson observations and learners’ journal reflections were employed to gather data. Vygotsky’s sociocultural theory together with Ogunniyi’s contiguity argumentative theory were used as lenses to analyse data. A thematic approach to data analysis was employed to come up with sub-themes. Thereafter, common sub-themes were subsequently combined to form themes. The findings of this study revealed that the following factors can significantly enable/constrain the ability of Grade 4 Natural Sciences and Technology learners from a farm school to comprehend and engage with the topic of sound: (1) integration of IK into science lessons, (2) Experiential learning through hands-on activities, (3) Community involvement in knowledge acquisition, and (4) Emotional effect of loud sounds. In addition, the contribution of Indigenous Knowledge Custodians facilitated a notable enhancement in learners’ dialogue and understanding of sound. , Thesis (MEd) -- Faculty of Education, Secondary and Post-School Education, 2024
- Full Text:
- Date Issued: 2024-10-11
Mediating learning of sound through cultural music and dance stories to Grade 4 farm school learners
- Authors: Tshitshi, Hlengiwe
- Date: 2024-10-11
- Subjects: Science Study and teaching (Primary) South Africa , Technology Study and teaching (Primary) South Africa , Ethnoscience , Storytelling , Folk dancing , Folk music , Sociocultural perspective , Argumentation theory
- Language: English
- Type: Academic theses , Master's theses , text
- Identifier: http://hdl.handle.net/10962/463647 , vital:76428
- Description: The current South African Natural Science and Technology (NS-Tech) curriculum for grades 4–9 encourages teachers to integrate Indigenous Knowledge (IK) into their teaching. By doing so, it is hoped that this would contextualise and make science relevant to learners. However, the contradiction is that IK is hardly discussed in the curriculum and there are no clear guidelines on how to integrate it. It is against this background that in this study I used stories about cultural beliefs and practices on traditional music and dance to support Grade 4 NS-Tech from a farm school talking about and making sense of the topic of sound. This study is underpinned by the interpretivist and Indigenous research paradigms. Within the Indigenous research paradigm, I focused on the Ubuntu perspective. A qualitative case study research design was employed, and the study was conducted in the Sarah Baartman District of the Eastern Cape. Four Grade 4 learners and four Indigenous Knowledge Custodians who were all family members were participants in this study. In addition, I invited an NS-Tech teacher to be my critical friend in this study. A focus group interview (sharing circle), participatory and lesson observations and learners’ journal reflections were employed to gather data. Vygotsky’s sociocultural theory together with Ogunniyi’s contiguity argumentative theory were used as lenses to analyse data. A thematic approach to data analysis was employed to come up with sub-themes. Thereafter, common sub-themes were subsequently combined to form themes. The findings of this study revealed that the following factors can significantly enable/constrain the ability of Grade 4 Natural Sciences and Technology learners from a farm school to comprehend and engage with the topic of sound: (1) integration of IK into science lessons, (2) Experiential learning through hands-on activities, (3) Community involvement in knowledge acquisition, and (4) Emotional effect of loud sounds. In addition, the contribution of Indigenous Knowledge Custodians facilitated a notable enhancement in learners’ dialogue and understanding of sound. , Thesis (MEd) -- Faculty of Education, Secondary and Post-School Education, 2024
- Full Text:
- Date Issued: 2024-10-11
Using the indigenous technology of organic crop farming to mediate learning in Grade 12 Agricultural Science classes
- Authors: Sheehama, Lydia Ndapandula
- Date: 2024-10-11
- Subjects: Agricultural science , Ethnoscience , Traditional knowledge , Organic farming , Pedagogical content knowledge
- Language: English
- Type: Academic theses , Master's theses , text
- Identifier: http://hdl.handle.net/10962/463614 , vital:76425
- Description: The Namibian Curriculum for Basic Education states clearly that Indigenous Knowledge (IK) should be integrated into science teaching. However, the irony is that it does not give clear pedagogical guidelines on how it should be integrated. The implication is that the curriculum assumes that all teachers are aware of how to integrate IK into their teaching. This assumption has therefore led to little or no integration of IK in many classrooms in Namibia, something which could be in part a contributing factor to poor learners’ academic performance in science subjects and Agricultural Science in particular. This tension in the curriculum plus the apparent gap in the literature regarding the integration of IK has triggered my interest to conduct this interventionist qualitative case study. Essentially, this study aimed to explore affordances and/or hindrances when using the indigenous technology of organic crop farming to mediate learning in Grade 12 Agricultural Science classes in peri-urban schools in the Oshana region in Namibia. The study was underpinned by the interpretivist and Ubuntu paradigms. Vygotsky’s (1978) socio-cultural theory and Shulman’s (1986) pedagogical content knowledge (PCK) framework were used as lenses to analyse my data. Within PCK, I also used Mavhunga and Rollnick’s (2013) Topic-Specific PCK as an analytical framework. The findings of the study revealed that the integration of Indigenous knowledge in Agricultural Science education has great potential in improving both the teaching and learnng of science. It also revealed that the Agricultural Science teachers were positive towards the integration of IK in their lessons. However, they conceded that they lacked pedagogical insights on how to integrate IK as they were never trained on how to integrate it. As a result, they found the presentations by the Indigenous Knowledge Custodians (IKCs) informative and shed light on how they could integrate IK during teaching and learning. That is, they became cultural knowledge brokers making science relevant and accessible to their learners. The study thus recommends that teacher training institutions should modify the curriculum to include a pedagogy course module on IK to equip students with the essential PCK on IK integration in science teaching. , Thesis (MEd) -- Faculty of Education, Secondary and Post-School Education, 2024
- Full Text:
- Date Issued: 2024-10-11
- Authors: Sheehama, Lydia Ndapandula
- Date: 2024-10-11
- Subjects: Agricultural science , Ethnoscience , Traditional knowledge , Organic farming , Pedagogical content knowledge
- Language: English
- Type: Academic theses , Master's theses , text
- Identifier: http://hdl.handle.net/10962/463614 , vital:76425
- Description: The Namibian Curriculum for Basic Education states clearly that Indigenous Knowledge (IK) should be integrated into science teaching. However, the irony is that it does not give clear pedagogical guidelines on how it should be integrated. The implication is that the curriculum assumes that all teachers are aware of how to integrate IK into their teaching. This assumption has therefore led to little or no integration of IK in many classrooms in Namibia, something which could be in part a contributing factor to poor learners’ academic performance in science subjects and Agricultural Science in particular. This tension in the curriculum plus the apparent gap in the literature regarding the integration of IK has triggered my interest to conduct this interventionist qualitative case study. Essentially, this study aimed to explore affordances and/or hindrances when using the indigenous technology of organic crop farming to mediate learning in Grade 12 Agricultural Science classes in peri-urban schools in the Oshana region in Namibia. The study was underpinned by the interpretivist and Ubuntu paradigms. Vygotsky’s (1978) socio-cultural theory and Shulman’s (1986) pedagogical content knowledge (PCK) framework were used as lenses to analyse my data. Within PCK, I also used Mavhunga and Rollnick’s (2013) Topic-Specific PCK as an analytical framework. The findings of the study revealed that the integration of Indigenous knowledge in Agricultural Science education has great potential in improving both the teaching and learnng of science. It also revealed that the Agricultural Science teachers were positive towards the integration of IK in their lessons. However, they conceded that they lacked pedagogical insights on how to integrate IK as they were never trained on how to integrate it. As a result, they found the presentations by the Indigenous Knowledge Custodians (IKCs) informative and shed light on how they could integrate IK during teaching and learning. That is, they became cultural knowledge brokers making science relevant and accessible to their learners. The study thus recommends that teacher training institutions should modify the curriculum to include a pedagogy course module on IK to equip students with the essential PCK on IK integration in science teaching. , Thesis (MEd) -- Faculty of Education, Secondary and Post-School Education, 2024
- Full Text:
- Date Issued: 2024-10-11
Towards the Common Good: An expansive post-abyssal (Re)stor(y)ing of the epistemic cultures of the citizen sciences
- Authors: Vallabh, Priya
- Date: 2022-04-08
- Subjects: Science Citizen participation , Decolonization , Social epistemology , Hegemony , Common good , Traditional ecological knowledge , Ethnoscience
- Language: English
- Type: Academic theses , Doctoral theses , text
- Identifier: http://hdl.handle.net/10962/290671 , vital:56773 , DOI 10.21504/10962/290671
- Description: In this study I explore and explain transformatiThe citizen sciences convene complex and reflexive ecologies of knowledges in response to a range of social-ecological risks. Their epistemic cultures seem to be assembled in ways which increase potential mobilisation of the common knowledges being produced, thereby producing knowledges in forms that are more strongly aligned with a range of implementation strategies. However, much of such processes of knowledge production have been ‘cleaned out’ of official accounts through scientifically hegemonic systems of legitimation, deepening hegemonically-entrenched systems of epistemic, contributory and distributive injustices, and undermining the potential for stronger enactments of participatory and radical democracies. The engagement of sociologies of absences and emergences in this study evidence these epistemic insights, thereby evidencing an expansive post-abyssal (re)stor(y)ing of the citizen sciences. Through this research, I consider knowledge production as ‘commoning', towards the constitution of the common good. To date, most accounts of knowledge production within citizen science projects primarily focus on scientific processes of knowledge production and legitimation. Such accounts neglect the ecologies of diverse knowledges through which knowledge is being collaboratively produced, the forms of learning that occur, or the ways in which such ecologies are mobilised in response to specific socialecological risks. To better understand the ways in which citizen science projects build risk-responsive common knowledge, I bring a focus to the diversity of epistemic cultures convened, speaking to this gap. My primary research question is: How do the epistemic cultures within citizen science projects enable commoning in response to social-ecological risk? To begin, I establish a particular vantage point from which the remainder of the thesis is launched, one which centres as the primary interest of knowledge production, an interest in social-ecological justice and the constitution of the common good. From this vantage point, knowledge co-production and learning can be viewed as acts of commoning, which themselves constitute common goods. I draw on the work of Karin Knorr Cetina to conceptualise and frame notions of epistemic cultures and their epistemic features. Expanding notions of epistemic cultures from a post-abyssal perspective, I draw on the work of Bruno Latour and Boaventura de Sousa Santos. Latour’s distinctions between the production of ‘matters of fact’ and ‘matters of concern’ provide a way to challenge hegemonic systems of scientific knowledge production, while preserving the potential emergence of multiplicity in the context of evolving risk, thereby enabling a greater degree of situated reflexivity. Santos argues for the reclamation of all ways of knowing, including but not limited to scientific ways of knowing the world. He argues that other forms of knowledge are produced as nonexistent, and that they might be reclaimed through engaging sociologies of absences and emergences. Both authors enable a stronger analysis of knowledge production in terms of its ability to intervene into context in response to manifest risks. These three theoretical approaches are convened into an analytical framework for the study. To enact sociologies of absences and emergences, I engage two forms of immanent critique, complemented by an epistemic mapping of 50 South African citizen science projects, and an analysis of three illustrative case studies. The first critique is one of produced nonexistence, through which I consider three aspects of the general knowledge cultures within which the epistemic cultures of citizen science projects are situated. This critique makes evident the ways in which the ontological and related conceptual structures of hegemonic scientific knowledge production actively produce as nonexistent, other onto-epistemic contributions to knowledge production in response to social-ecological risks. The second critique reviews the field of peer-reviewed literature through a reading of presence and absence, with a focus on the articulation of epistemic cultures. Predictably, a key finding is that this form of scientific reporting primarily foregrounds legitimated scientifically processed knowledge, while once again producing as nonexistent, other forms of knowledges. However, there is evidence of increasing accounts of citizen science which recognise both a diversity of knowledge contributions, and epistemic, contributory and distributive justice issues as regards hegemonic forms of reporting. The epistemic mapping evidences a highly diversified field of citizen sciences, whose epistemic cultures are convened to produce distinct forms of scientifically-informed knowledges in response to diverse contexts, scales and notions of risk. The three illustrative case studies engage sociologies of absences and emergences, with particular focus on articulating the ecologies of knowledges evidenced in project documentation, including both official and unofficial accounts of epistemic activity. This analysis highlights the significant contributions of diverse forms of knowledges, including scientific, situated, embodied, governance, indigenous, spiritual and relational knowledges, and the ways in which these knowledge are convened to respond to specific configurations of risk. It once again highlights issues of epistemic, contributory and distributive justice, and makes evident the need for stronger integrity in processes of producing and reporting common knowledges. The case studies also illustrate the increased effectiveness of leveraging an ecology of knowledges (in contrast to a monoculture of scientific knowledge) in response to situated risks, including how such ecologies have a tendency to be generative and enable multiple forms of intervention into structures and applied contexts of intervention. In response to the collective research findings, a think-piece on rigour-as-integrity is offered as a contribution to commoning, in response to social-ecological risk. The piece draws together a postabyssal system of rigour intended to strengthen knowledge production in ways which actively centre forms of justice and commoning. ve potential in arts-based environmental learning with a focus on water pedagogy. The study took place over a period of four years, where approximately 40 school pupils between the ages of 10 and 17 years-old were engaged in participatory arts-based inquiries into water located across unequal neighbourhoods in Cape Town, South Africa. Educators, school learners, citizens and decision-makers hold different historical, cultural, political and spiritual perspectives on water. These play a role in shaping what is termed in this research the ‘hydro-social cycle’. Yet, due to dominant ideas of what counts as knowing and truth, educators in educational settings struggle to account for the complexity of water, limiting educational encounters to a partial knowing leading mostly to limited unimaginative framings of problems and solutions. My focus on transformative potential in learning is derived from a concern for how environmental education encounters and the sense-making they enable, are infused by socio-economic, political, and historical elements, specifically colonialism, capitalism, and white supremacist racism. The connections between the multiple layers of capitalist crisis and the ever-urgent environmental crisis are not adequately made in mainstream forms of water education. The research explores how arts-based pedagogy could enable a productive meeting of critical environmental education with ecological literacies. Within this positioning, transformative potential considers how educational engagements position questions about water within the social life of participants/learners and inform learning that leads to fuller and more nuanced greater knowledge. Theoretically, I work with an interrogation of critical education theory, underlaboured by critical realism which enabled me to rigorously consider how claims to knowing are shaped by their accompanying assumptions of what is real. Drawing on recent debates in critical education theory, I resist the notion of critique as ideology and engage instead in the craftsmanship of contextual and responsive inquiry practice. This has enabled me to articulate processes and relationships in water education encounters with meaningful understandings of the effects of simultaneous crises rooted in racial capitalism and environmental crisis. My methodological approach is arts-based educational research with a directive to reflect upon educational encounters in an integrated way. It includes two parts informing the facilitation and analysis of open-ended learning processes. One component was arts-based inquiry practice developed for exploring complexity, drawing on the thinking of Norris (2009, 2011) and Finley (2016, 2017). The second part holds reflective space for these encounters guided by the practice of pedagogical narration inspired by the Reggio Amelia approach, demonstrated by Pacini-Ketchabaw, Nxumalo, Kocher, Elliot and Sanchez (2014). Clarifying the intellectual work of a responsive educator-researcher, pedagogical narration brings multiple theoretical lenses into conversation with emergent dimensions of educational process. In practice, in order to transgress the dominance of colonial white supremacist knowledge frames of water, I needed to be curious, to be confounded, to expect the unexpected in the educational encounters with participants and this mirroring of practice was emulated by the participants as they followed their own questions about water in Mzansi (South Africa). In our work together we came up against assumptions we had previously not questioned as individuals. Together we explored the implications of this by, for example, questioning who is responsible for saving water. These explorations required bringing together science knowledge and everyday knowledge at multiple scales: the household, catchment, government and global. It required us to be critical of how language and images are mobilized in public communication and school curriculums; for example, representations of water are infused with history and power in a way that impacts how we know and teach about water. The transformative potential of this pedagogical space is generated through acts of creative expression which are seen as acts of absenting absence, for example exhibiting through play how water use in the household interconnects with gender and age relationships. As such, creative expression through multiple mediums or more-than-text enables a deeper understanding of water as well as openings for interdisciplinary engagement with learning about water. My research found that in bringing together the contributions of critical education and environmental education in practice, two shifts are needed: environmental educators need to view ecological literacy as inseparable from the social and political. The knowledge that is shared about water in the classroom has social and political implications. On the other hand, critical educators need to better locate justice concerns in the material and ecological world at scale. Arts-based inquiry, as a kind of scaffolding for pedagogical process, has the potential to enable these shifts by opening up fixed analytical frames. Making these shifts requires a reflective practice on the part of the educator to navigate the inherited blind spots in environmental learning and critical education, such as dualities. One way to do this is for the educator to identify absences, as articulated in the Critical Realist tradition, and consider how these absences might be absented. This differs from a simplistic process of critique in the possibilities it opens up for collaboration between different schools of thought rather than further polarisation and alienation between educators and knowledge keepers on social ecologies. These insights have relevance for many sites of environmental education practice, such as natural science lecturers, school teachers or community activists. It is knowledge-learning work emergent from and responsive to complex ecological crisis, which requires everyone to rethink and open up to new ways of being, seeing and doing around these issues. The transformative potential of this work is that the thinking and transforming at all scales can be catalysed and grounded through the arts based educational encounters with the participants. , Thesis (PhD) -- Faculty of Education, Education, 2022
- Full Text:
- Date Issued: 2022-04-08
- Authors: Vallabh, Priya
- Date: 2022-04-08
- Subjects: Science Citizen participation , Decolonization , Social epistemology , Hegemony , Common good , Traditional ecological knowledge , Ethnoscience
- Language: English
- Type: Academic theses , Doctoral theses , text
- Identifier: http://hdl.handle.net/10962/290671 , vital:56773 , DOI 10.21504/10962/290671
- Description: In this study I explore and explain transformatiThe citizen sciences convene complex and reflexive ecologies of knowledges in response to a range of social-ecological risks. Their epistemic cultures seem to be assembled in ways which increase potential mobilisation of the common knowledges being produced, thereby producing knowledges in forms that are more strongly aligned with a range of implementation strategies. However, much of such processes of knowledge production have been ‘cleaned out’ of official accounts through scientifically hegemonic systems of legitimation, deepening hegemonically-entrenched systems of epistemic, contributory and distributive injustices, and undermining the potential for stronger enactments of participatory and radical democracies. The engagement of sociologies of absences and emergences in this study evidence these epistemic insights, thereby evidencing an expansive post-abyssal (re)stor(y)ing of the citizen sciences. Through this research, I consider knowledge production as ‘commoning', towards the constitution of the common good. To date, most accounts of knowledge production within citizen science projects primarily focus on scientific processes of knowledge production and legitimation. Such accounts neglect the ecologies of diverse knowledges through which knowledge is being collaboratively produced, the forms of learning that occur, or the ways in which such ecologies are mobilised in response to specific socialecological risks. To better understand the ways in which citizen science projects build risk-responsive common knowledge, I bring a focus to the diversity of epistemic cultures convened, speaking to this gap. My primary research question is: How do the epistemic cultures within citizen science projects enable commoning in response to social-ecological risk? To begin, I establish a particular vantage point from which the remainder of the thesis is launched, one which centres as the primary interest of knowledge production, an interest in social-ecological justice and the constitution of the common good. From this vantage point, knowledge co-production and learning can be viewed as acts of commoning, which themselves constitute common goods. I draw on the work of Karin Knorr Cetina to conceptualise and frame notions of epistemic cultures and their epistemic features. Expanding notions of epistemic cultures from a post-abyssal perspective, I draw on the work of Bruno Latour and Boaventura de Sousa Santos. Latour’s distinctions between the production of ‘matters of fact’ and ‘matters of concern’ provide a way to challenge hegemonic systems of scientific knowledge production, while preserving the potential emergence of multiplicity in the context of evolving risk, thereby enabling a greater degree of situated reflexivity. Santos argues for the reclamation of all ways of knowing, including but not limited to scientific ways of knowing the world. He argues that other forms of knowledge are produced as nonexistent, and that they might be reclaimed through engaging sociologies of absences and emergences. Both authors enable a stronger analysis of knowledge production in terms of its ability to intervene into context in response to manifest risks. These three theoretical approaches are convened into an analytical framework for the study. To enact sociologies of absences and emergences, I engage two forms of immanent critique, complemented by an epistemic mapping of 50 South African citizen science projects, and an analysis of three illustrative case studies. The first critique is one of produced nonexistence, through which I consider three aspects of the general knowledge cultures within which the epistemic cultures of citizen science projects are situated. This critique makes evident the ways in which the ontological and related conceptual structures of hegemonic scientific knowledge production actively produce as nonexistent, other onto-epistemic contributions to knowledge production in response to social-ecological risks. The second critique reviews the field of peer-reviewed literature through a reading of presence and absence, with a focus on the articulation of epistemic cultures. Predictably, a key finding is that this form of scientific reporting primarily foregrounds legitimated scientifically processed knowledge, while once again producing as nonexistent, other forms of knowledges. However, there is evidence of increasing accounts of citizen science which recognise both a diversity of knowledge contributions, and epistemic, contributory and distributive justice issues as regards hegemonic forms of reporting. The epistemic mapping evidences a highly diversified field of citizen sciences, whose epistemic cultures are convened to produce distinct forms of scientifically-informed knowledges in response to diverse contexts, scales and notions of risk. The three illustrative case studies engage sociologies of absences and emergences, with particular focus on articulating the ecologies of knowledges evidenced in project documentation, including both official and unofficial accounts of epistemic activity. This analysis highlights the significant contributions of diverse forms of knowledges, including scientific, situated, embodied, governance, indigenous, spiritual and relational knowledges, and the ways in which these knowledge are convened to respond to specific configurations of risk. It once again highlights issues of epistemic, contributory and distributive justice, and makes evident the need for stronger integrity in processes of producing and reporting common knowledges. The case studies also illustrate the increased effectiveness of leveraging an ecology of knowledges (in contrast to a monoculture of scientific knowledge) in response to situated risks, including how such ecologies have a tendency to be generative and enable multiple forms of intervention into structures and applied contexts of intervention. In response to the collective research findings, a think-piece on rigour-as-integrity is offered as a contribution to commoning, in response to social-ecological risk. The piece draws together a postabyssal system of rigour intended to strengthen knowledge production in ways which actively centre forms of justice and commoning. ve potential in arts-based environmental learning with a focus on water pedagogy. The study took place over a period of four years, where approximately 40 school pupils between the ages of 10 and 17 years-old were engaged in participatory arts-based inquiries into water located across unequal neighbourhoods in Cape Town, South Africa. Educators, school learners, citizens and decision-makers hold different historical, cultural, political and spiritual perspectives on water. These play a role in shaping what is termed in this research the ‘hydro-social cycle’. Yet, due to dominant ideas of what counts as knowing and truth, educators in educational settings struggle to account for the complexity of water, limiting educational encounters to a partial knowing leading mostly to limited unimaginative framings of problems and solutions. My focus on transformative potential in learning is derived from a concern for how environmental education encounters and the sense-making they enable, are infused by socio-economic, political, and historical elements, specifically colonialism, capitalism, and white supremacist racism. The connections between the multiple layers of capitalist crisis and the ever-urgent environmental crisis are not adequately made in mainstream forms of water education. The research explores how arts-based pedagogy could enable a productive meeting of critical environmental education with ecological literacies. Within this positioning, transformative potential considers how educational engagements position questions about water within the social life of participants/learners and inform learning that leads to fuller and more nuanced greater knowledge. Theoretically, I work with an interrogation of critical education theory, underlaboured by critical realism which enabled me to rigorously consider how claims to knowing are shaped by their accompanying assumptions of what is real. Drawing on recent debates in critical education theory, I resist the notion of critique as ideology and engage instead in the craftsmanship of contextual and responsive inquiry practice. This has enabled me to articulate processes and relationships in water education encounters with meaningful understandings of the effects of simultaneous crises rooted in racial capitalism and environmental crisis. My methodological approach is arts-based educational research with a directive to reflect upon educational encounters in an integrated way. It includes two parts informing the facilitation and analysis of open-ended learning processes. One component was arts-based inquiry practice developed for exploring complexity, drawing on the thinking of Norris (2009, 2011) and Finley (2016, 2017). The second part holds reflective space for these encounters guided by the practice of pedagogical narration inspired by the Reggio Amelia approach, demonstrated by Pacini-Ketchabaw, Nxumalo, Kocher, Elliot and Sanchez (2014). Clarifying the intellectual work of a responsive educator-researcher, pedagogical narration brings multiple theoretical lenses into conversation with emergent dimensions of educational process. In practice, in order to transgress the dominance of colonial white supremacist knowledge frames of water, I needed to be curious, to be confounded, to expect the unexpected in the educational encounters with participants and this mirroring of practice was emulated by the participants as they followed their own questions about water in Mzansi (South Africa). In our work together we came up against assumptions we had previously not questioned as individuals. Together we explored the implications of this by, for example, questioning who is responsible for saving water. These explorations required bringing together science knowledge and everyday knowledge at multiple scales: the household, catchment, government and global. It required us to be critical of how language and images are mobilized in public communication and school curriculums; for example, representations of water are infused with history and power in a way that impacts how we know and teach about water. The transformative potential of this pedagogical space is generated through acts of creative expression which are seen as acts of absenting absence, for example exhibiting through play how water use in the household interconnects with gender and age relationships. As such, creative expression through multiple mediums or more-than-text enables a deeper understanding of water as well as openings for interdisciplinary engagement with learning about water. My research found that in bringing together the contributions of critical education and environmental education in practice, two shifts are needed: environmental educators need to view ecological literacy as inseparable from the social and political. The knowledge that is shared about water in the classroom has social and political implications. On the other hand, critical educators need to better locate justice concerns in the material and ecological world at scale. Arts-based inquiry, as a kind of scaffolding for pedagogical process, has the potential to enable these shifts by opening up fixed analytical frames. Making these shifts requires a reflective practice on the part of the educator to navigate the inherited blind spots in environmental learning and critical education, such as dualities. One way to do this is for the educator to identify absences, as articulated in the Critical Realist tradition, and consider how these absences might be absented. This differs from a simplistic process of critique in the possibilities it opens up for collaboration between different schools of thought rather than further polarisation and alienation between educators and knowledge keepers on social ecologies. These insights have relevance for many sites of environmental education practice, such as natural science lecturers, school teachers or community activists. It is knowledge-learning work emergent from and responsive to complex ecological crisis, which requires everyone to rethink and open up to new ways of being, seeing and doing around these issues. The transformative potential of this work is that the thinking and transforming at all scales can be catalysed and grounded through the arts based educational encounters with the participants. , Thesis (PhD) -- Faculty of Education, Education, 2022
- Full Text:
- Date Issued: 2022-04-08
Teaching and learning electrostatics using everyday knowledge, indigenous knowledge and scientific argumentation
- Authors: Loggenberg, Ernest Wilfred
- Date: 2012
- Subjects: Electrostatics , Ethnoscience
- Language: English
- Type: Thesis , Masters , MEd
- Identifier: vital:9505 , http://hdl.handle.net/10948/d1008412 , Electrostatics , Ethnoscience
- Description: South African School Curriculum, calls for the integration of IKS within school science (Department of Education, 2006, Department of Basic Education, 2011). Lightning is an area of high interest in the Eastern Cape and is used as the topic in this study which focuses on the integration of indigenous knowledge systems in science education. The study investigated the impact of an intervention strategy framed around the use of scientific argumentation and the integration of everyday knowledge and indigenous knowledge systems (IKS) into the teaching of electrostatics at Grade Ten level. The impact focused on the teachers’ ability to implement the strategy, the electrostatics knowledge gained by learners, the learners’ argumentation ability, and the motivational and confidence levels of both teachers and learners. The sample comprised eight schools (the science teachers and their Grade Ten Physical Science learners) in the Uitenhage District of Education of the Eastern Cape Province of South Africa. Qualitative data were generated via interviews, classroom observations, pre- and post test questionnaires with open-ended questions to evoke meaningful responses that could not be anticipated by the research, and argumentation writing frames for both teachers and learners. Limited quantitative data were generated via the argumentation writing frames and the more close-ended questionnaire questions. The findings of the teacher and learner argumentation frames and the teacher checklists which revealed that the intervention impacted positively on the teachers’ ability to integrate IKS into their teaching practice. The use indigenous knowledge as the context for argumentation appears to have been a more effective way of introducing the concept than doing so within a scientific context (which the learners found difficult). The intervention facilitated an enhanced level of understanding on lightning, and assisted with the creation of the “third space” and border crossing between IKS and western science. The individual interviews disclosed the teachers’ improved ability to integrate IKS, IKS improving the facilitation of the argumentation strategy, and their improved motivation and confidence.
- Full Text:
- Date Issued: 2012
- Authors: Loggenberg, Ernest Wilfred
- Date: 2012
- Subjects: Electrostatics , Ethnoscience
- Language: English
- Type: Thesis , Masters , MEd
- Identifier: vital:9505 , http://hdl.handle.net/10948/d1008412 , Electrostatics , Ethnoscience
- Description: South African School Curriculum, calls for the integration of IKS within school science (Department of Education, 2006, Department of Basic Education, 2011). Lightning is an area of high interest in the Eastern Cape and is used as the topic in this study which focuses on the integration of indigenous knowledge systems in science education. The study investigated the impact of an intervention strategy framed around the use of scientific argumentation and the integration of everyday knowledge and indigenous knowledge systems (IKS) into the teaching of electrostatics at Grade Ten level. The impact focused on the teachers’ ability to implement the strategy, the electrostatics knowledge gained by learners, the learners’ argumentation ability, and the motivational and confidence levels of both teachers and learners. The sample comprised eight schools (the science teachers and their Grade Ten Physical Science learners) in the Uitenhage District of Education of the Eastern Cape Province of South Africa. Qualitative data were generated via interviews, classroom observations, pre- and post test questionnaires with open-ended questions to evoke meaningful responses that could not be anticipated by the research, and argumentation writing frames for both teachers and learners. Limited quantitative data were generated via the argumentation writing frames and the more close-ended questionnaire questions. The findings of the teacher and learner argumentation frames and the teacher checklists which revealed that the intervention impacted positively on the teachers’ ability to integrate IKS into their teaching practice. The use indigenous knowledge as the context for argumentation appears to have been a more effective way of introducing the concept than doing so within a scientific context (which the learners found difficult). The intervention facilitated an enhanced level of understanding on lightning, and assisted with the creation of the “third space” and border crossing between IKS and western science. The individual interviews disclosed the teachers’ improved ability to integrate IKS, IKS improving the facilitation of the argumentation strategy, and their improved motivation and confidence.
- Full Text:
- Date Issued: 2012
- «
- ‹
- 1
- ›
- »