Transmission of medicinal plant knowledge in urban Cape Town

Philander, Lisa E. Aston; Makunga, Nokwanda P.; Ellen, Roy

doi:10.1016/j.sajb.2008.01.092

Cited by 2 publications

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“…Indeed, the more isolated the community, the more its people will rely on traditional or indigenous knowledge (IK) (Vandebroek et al, 2004a). Transmission ofIK can be conveyed vertically through family members, horizontally by exchange through peers, [57) or diagonally through traditional healers (TH) to student learners (Ladio & Lozada, 2001;Philander et al, 2008). However, there is a danger that this knowledge will soon be lost as traditional social patterns are increasingly disturbed by globalisation (Somnasang and Moreno-Black, 2000).…”

Section: Introductionmentioning

confidence: 99%

Healer-driven ethnoveterinary knowledge diffusion among semi-nomadic pastoralists in Karamoja, Uganda

Gradé¹,

Weladji²,

Tabuti³

et al. 2009

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Karamojong, semi-nomadic pastoralists of Uganda, rely on indigenous knowledge (IK) for their own healthcare and their livestock's. It is important to preserve, promote and protect IK, in order to keep it from disappearing. One way is to facilitate its diffusion. The aim of this study was to compare the status of ethnoveterinary knowledge (EVK) in three unrelated communities to investigate whether organised healer-promoted EVK is more easily diffused and to what extent. This study applies a 'knowledge, attitude and practices' (KAP) survey to measure EVK application relating to twelve livestock diseases and sixteen remedies in different communities. Only in the community of Nabilatuk do registered healers regularly meet for participatory EVK sharing and afterwards pass on ideas to neighbours. Participants from the Lorengedwat community rarely interact with Nabilatuk while the interviewees of the Kaabong group have had virtually no chance to interact with the two other communities. In total 180 people (60 per site) were interviewed. Data were analysed in relation to distance from the healers' association; this significantly influenced EVK scores. Overall Nabilatuk scores were higher than those obtained in both other villages, while Lorengedwat was higher than the most distant and remote community ofKaabong. This indicates that organised healers have been effective in divulging their information and in promoting EVK diffusion.

show abstract

Section: Introductionmentioning

confidence: 99%

Healer-driven ethnoveterinary knowledge diffusion among semi-nomadic pastoralists in Karamoja, Uganda

Gradé¹,

Weladji²,

Tabuti³

et al. 2009

View full text Add to dashboard Cite

show abstract

“…Indeed, the more isolated the community, the more its people will rely on traditional or indigenous knowledge (IK) (Vandebroek et al, 2004a). Transmission ofIK can be conveyed vertically through family members, horizontally by exchange through peers, or diagonally through traditional healers (TH) to student learners (Ladio & Lozada, 2001;Philander et al, 2008). However, there is a danger that this knowledge will soon be lost as traditional social patterns are increasingly disturbed by globalisation (Somnasang and Moreno-Black, 2000).…”

Section: Introductionmentioning

confidence: 99%

Healer-driven ethnoveterinary knowledge diffusion among semi-nomadic pastoralists in Karamoja, Uganda

Gradé¹,

Weladji²,

Tabuti³

et al. 2008

AFOC

View full text Add to dashboard Cite

Karamojong, semi-nomadic pastoralists of Uganda, rely on indigenous knowledge (IK) for their own healthcare and their livestock’s. It is important to preserve, promote and protect IK, in order to keep it from disappearing. One way is to facilitate its diffusion. The aim of this study was to compare the status of ethnoveterinary knowledge (EVK) in three unrelated communities to investigate whether organised healer-promoted EVK is more easily diffused and to what extent. This study applies a ‘knowledge, attitude and practices’ (KAP) survey to measure EVK application relating to twelve livestock diseases and sixteen remedies in different communities. Only in the community of Nabilatuk do registered healers regularly meet for participatory EVK sharing and afterwards pass on ideas to neighbours. Participants from the Lorengedwat community rarely interact with Nabilatuk while the interviewees of the Kaabong group have had virtually no chance to interact with the two other communities. In total 180 people (60 per site) were interviewed. Data were analysed in relation to distance from the healers’ association; this significantly influenced EVK scores. Overall Nabilatuk scores were higher than those obtained in both other villages, while Lorengedwat was higher than the most distant and remote community of Kaabong. This indicates that organised healers have been effective in divulging their information and in promoting EVK diffusion.

show abstract

Transmission of medicinal plant knowledge in urban Cape Town

Cited by 2 publications

References 0 publications

Healer-driven ethnoveterinary knowledge diffusion among semi-nomadic pastoralists in Karamoja, Uganda

Healer-driven ethnoveterinary knowledge diffusion among semi-nomadic pastoralists in Karamoja, Uganda

Healer-driven ethnoveterinary knowledge diffusion among semi-nomadic pastoralists in Karamoja, Uganda

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