Michelle Cocks

Use of indigenous and indigenised medicines to enhance personal well-being: a South African case study.

An estimated 27 million South Africans use indigenous medicines (Mander, 1997, Medicinal plant marketing and strategies for sustaining the plant supply in the Bushbuckridge area and Mpumalanga Province. Institute for Natural Resources, University of Natal. Pietermaritzburg, South Africa). Although herbal remedies are freely available in amayeza stores, or Xhosa chemists, for self-medication, little is known about the motivations of consumers. According to African belief systems, good health is holistic and extends to the persons social environment. The paper makes a distinction between traditional medicines which are used to enhance personal well-being generally and for cultural purposes, on the one hand, and medicines used to treat physical conditions only, on the other. Drawing on an eight-month study of Xhosa chemists in Eastern Cape Province, South Africa, in 1996, the paper identifies 90 medicines in stock which are used to enhance personal well-being. Just under one-third of all purchases were of medicines to enhance well-being. Remedies particularly popular included medicines believed to ward off evil spirits and bring good luck. The protection of infants with medicines which repel evil spirits is a common practice. Consumer behaviours indicate that the range of medicines available is increased by indigenisation of manufactured traditional medicines and cross-cultural borrowing. Case studies confirm that self- and infant medication with indigenous remedies augmented by indigenised medicines plays an important role in primary health care by allaying the fears and anxieties of everyday life within the Xhosa belief system. thereby promoting personal well-being.

CULTURAL SIGNIFICANCE OF BIODIVERSITY: THE ROLE OF MEDICINAL PLANTS IN URBAN AFRICAN CULTURAL PRACTICES IN THE EASTERN CAPE, SOUTH AFRICA

ABSTRACT Since the International Convention on Biodiversity in 1992 conservation biologists, ecologists and conservationists have devoted considerable attention to the conservation of biodiversity. With this has come the realization that solutions to biological problems often lie in the mechanisms of social, cultural, and economic systems. This shift has emphasized the relationship between biodiversity and human diversity, or what the Declaration of Belem (1988) calls an “inextricable link” between biological and cultural diversity. The term biocultural diversity was introduced by Posey to describe the concept denoting this link. To date this concept has been used only in reference to “indigenous people” who, as part of their traditional lifestyles, use biodiversity to sustain their cultural identity. Our research, however, demonstrates that Xhosa people (amaXhosa) living in an urban context in the Eastern Cape Province of South Africa continue to use wild plants for cultural purposes and often access these through commercial trade. We suggest that recognition of the cultural and spiritual values associated with wild plants would greatly enhance biodiversity conservation efforts. Recognition of the significant role that wild plants play in fulfilling cultural needs for urban Xhosa people would go a long way towards achieving this.

Household attributes promote diversity of tree holdings in rural areas, South Africa

Trees within the homestead area provide many functions to rural households. However, within the semi-arid regions of southern Africa, there has been only limited examination of the correlates between the socio-economic attributes of rural households and the density, species richness and types of trees they keep. This paper reports on a multivariate analysis of household attributes in relation to homestead tree holdings from six rural villages in South Africa. In terms of density of trees per household, gender of the household head was the only significant correlate, with female-headed households having significantly fewer trees than their male-headed counterparts. This was especially so for the density of indigenous trees. With respect to species richness, a number of interrelated correlates were identified through Principle Components Analysis, the most prominent ones being relative wealth, village location, homestead size and gender. Most species were common between both male- and female-headed households, although there were differences between them for six of the species held by at least five percent of households. However, the differences were not related to species uses or income generation potential. These results indicate that support programmes should be conscious of the differential needs and responses of households according to their different characteristics and circumstances.

Cultural Importance of Non-timber Forest Products: Opportunities they Pose for Bio-Cultural Diversity in Dynamic Societies

There is an increasing awareness that monetary value does not fully represent the complete value and significance of NTFPs. Consequently, there is growing interest in the cultural dimensions of biodiversity and the role that it plays in human well-being. This chapter presents two case studies, one on traditional brooms in South Africa, and the other on amate paper in Mexico, to demonstrate the importance of cultural values on driving demand for NTFPs. Because cultural values are so deeply embedded, the demand for culturally valued NTFPs continue across the rural-urban divide, and are maintained even by modernising urban communities. This poses particular challenges, not only for conservation of the NTFPs, but also to sustain cultural diversity in a rapidly changing world.

What is Biocultural Diversity? A Theoretical Review

Over the past decade, scholars from various fields have increasingly emphasized the detrimental effects of global socioeconomic processes on biodiversity. The industrial revolution, the demographic explosion of Homo sapiens, and the rise of the global exchange economy are all implicated as major factors that influence the loss of species diversity. From the late 1980s onward, biosystematics and conservation biology have successfully brought this concern to the attention of the public. Biodiversity is increasingly recognized as an essential resource on which families, communities, and nations depend. Biologists, ecologists, and conservationists have further recognized that solutions to biological problems lie in the mechanisms of social, cultural, and economic systems, which has led to attempts to place a monetary value on species and ecosystems to calculate the cost of using and conserving biodiversity.

Ways of Belonging: Meanings of “Nature” AMong Xhosa-Speaking Township Residents In South Africa

The concept of biocultural diversity, originally used to describe indigenous people and their ways of using and managing natural resources, has more recently been applied within the urban context to understand the variability of interactions between humans and nature. Significant progress has been made internationally in acknowledging the need to preserve and maintain green spaces in urban environments. Current efforts to address the need for greening urban areas in South Africa primarily focus on the establishment and maintenance of botanical gardens and parks as well as various green belts within the urban landscape. South Africas urban areas are overwhelmingly shaped by the historical segregation of space and stark disparities in wealth. The distribution, quality, and extent of urban green spaces reflect this. Many township dwellers do not have access to these amenities and their interactions with nature are thus usually constrained to access to municipal commonages. This article explores how areas of natural vegetation in municipal commonages on the outskirts of urban centers in South Africa continue to offer places of cultural, spiritual, and restorative importance to Xhosa-speaking township dwellers. A case study from Grahamstown, an urban center in the Eastern Cape with a population of around 80,000, illustrates how ability to access and move through such places contributes to peoples well-being, identity formation, and shared heritage. A case is made for adopting a biocultural diversity approach to spatial planning and urban development within the South African context.

Inkcubeko Nendalo: A Bio-cultural Diversity Schools Education Project in South Africa and its Implications for Inclusive Indigenous Knowledge Systems (IKS) Sustainability

South Africa is currently the world’s third most biodiverse country, with one of the highest concentrations of threatened biodiversity in the world. Emerging research reveals the increasing pressure on this biodiversity with many wild resources continuing to be utilised for livelihood purposes even within urban environments. The Rio conventions, particularly the CBD, call for an integrated approach to conservation that incorporates local environmental knowledge and practices. In a bid to market itself as globally competitive, South Africa’s Curriculum 2005 (C 2005) is primarily focused on Western-based scientific knowledge, which sidelines the contribution of indigenous knowledge systems (IKS) and ignores the holistic nature of indigenous worldviews. The Inkcubeko Nendalo programme is designed to revitalise cultural identity, showing children the value of local indigenous knowledge and cultural environmental values. The programme is currently being implemented at seven schools in the Eastern Cape, South Africa. The project’s contribution to local community environmental and heritage awareness, successes and challenges are discussed both at a local level and in response to the objectives signed in the Convention of Biodiversity (CBD) and sustainable development. The project offers solutions to not only effective local environmental education but also sustainable integrated community conservation practices, revealing that the maintenance of biodiversity and natural vegetation is as much in the interest of local communities’ well-being as it is of global conservation planners.

From universal to local: perspectives on cultural landscape heritage in South Africa

Abstract The concept of cultural landscapes relates to the multifaceted links between people, place and identity. From a professional perspective, the concept refers to a category of designated conservation areas with specific biocultural heritage values. From a local perspective, it may refer to a landscape that is associated with the provision of a culturally-specific sense of identity and belonging. We explore these two perspectives through a comparative analysis of three cultural landscapes in South Africa, the ‘expert’ designated Mapungubwe Cultural Landscape and the Richtersveld Cultural and Botanical Landscape, and the local associative landscape of emaXhoseni, which is not formally recognised. We propose that a biocultural diversity perspective of heritage not only recognises the inextricable relationship between nature and culture, but it also gives prominence to the beliefs, values and practices of local people, and to strengthening their agency to safeguard their heritage in ways and forms that are relevant to them.

Perceptions and values of local landscapes: implications for the conservation of biocultural diversity and intangible heritage

South Africa is widely recognised as a highly diverse country with regard to its people, culture, landscapes, biological resources and ecology. The importance of policies on protecting cultural diversity and how they relate to the environment is only just emerging at an international level, but in South African we find there is a complete lack of institutional support for rural communities’ attachment to local landscapes. The main objective of this case study is to improve our understanding of the meanings and values that Xhosa people (amaXhosa) of the Eastern Cape Province of South Africa attach to their natural landscapes. It is clear that the amaXhosa are still intrinsically connected to their natural environment, in particular the thicket biome that is called ihlathi yesiXhosa (Xhosa forest). Access to places and spaces within the natural environment provides a sense of wellbeing, a link to ancestral spirits, a location for religious rituals, plus a wealth of culturallyinspired uses of specific species and sacred places in the landscape. We suggest that local cultural values could be incorporated into the formal conservation process.