Sustainability Science Education in Africa: Negotiating indigenous ways of living with nature in the third space

Abstract

In response to global climate change, loss of biodiversity, and the immense human impact on the carrying capacity of the earth systems, attention has been given to sustainable development worldwide. In this paper, we explore the emerging field of sustainability science within the context of the socio‐cultural milieu of Malawi, a sub‐Saharan African country. Through interviews in vernacular languages and observations in the field, our research explores how traditional agriculture practices of African elders may contribute to the sustainability of the environment and culture in Africa. Findings indicate that traditional farmers and food preservationists choose to practice indigenous ways of living with nature to live sustainably in a globalized economy. Further discussion elucidates how merging worldviews and hybridized knowledge and languages can be leveraged to create a third space for dialogue and curriculum development by connecting indigenous ways of living with Eurocentric science.

Keywords:

• Environmental education
• Sustainability
• Indigenous knowledge

Notes

1. Fetelesa in Chiyao or feteleza in Chichewa are words for “fertilizer” that were adapted from English but were not originally used in the traditional languages.

2. Kuteteya is the Chiyao word for traditional conservation practices but can refer to similar practices that were brought from other parts of the world.

3. Most of the Chiyao words identified in this interview refer to natural processes that were understood and part of the language of indigenous people in pre‐colonial times, e.g. deforested (kumasya chiteteke), soil fertility (chajila), shedding down of leaves (kulakatika kwa masamba), decomposed leaves (masamba gewole), or erosion (kololoka kwa litaka).

4. Although curing tobacco (kuchisa sona) was introduced by the Europeans, the practice of “curing” grains like millet and sorghum was done traditionally in local kitchens using firewood. The curing of grains was done to preserve the seeds for the following growing season.

5. The British missionaries first introduced brick making in the nineteenth century; however, the technology for burning bricks (kocha njelwa) in kilns using firewood as an energy source was adapted from indigenous practices. In pre‐colonial times, Africans molded kilns using wet clay that were then used for firing pottery or smelting iron.

6. In addition to shunning synthetic fertilizers, Mr Witinesi did not use the traditional “slash and burn” practice for clearing land and growing crops. As not all indigenous practices were sustainable, slash and burn is not commonly used today because of unavailability of land. Many farmers, however, still clear fields by burning and this practice contributes to soil depletion and air pollution.

7. The Portuguese introduced maize (corn), the staple crop in sub‐Saharan African countries, during the fifteenth century.

8. Pumpkin leaves (mkwani), cowpeas leaves (kwanya), and okra (thelele) were all crops introduced by the Portuguese in the fifteenth century, but now considered indigenous by many Africans.

9. Boiling (kwaphika) is an example of a scientific concept that is taught exclusively in English in Malawian schools today.

10. Fuliji (fridge) or mafuliji (refrigerators) are words adapted from English.

11. Although the elders in this study rejected the use of synthetic fertilizers or unaffordable methods of preserving vegetables, it must be noted that many Western farmers, particularly at the smaller scale, also make use of practices that could be considered to be indigenous such as composting to enrich the soil or preserve foods through salting, pickling, or canning.