ABSTRACT
Indigenous
knowledge sharing practice is a common practice among the elderly in rural
communities in Nigeria. The rate at which western education is dominating the
world portends that indigenous knowledge would fade if better ways to
disseminate and preserve it is not devised. Its preservation and dissemination
is largely dependent on whether young generation has the heritage of preserving
indigenous knowledge at heart. Hence, the study examined demographic characteristics
and indigenous knowledge sharing practices among trado-medical practitioners in
Ijebu North Local Government Areas of Ogun State.
The survey
research design was used for the study. The study population was made up of
three hundred and fifty-nineTrado-medical
practitioners in Ijebu North Local Government Area in Ogun State. Total
enumeration was employed to include the entire population of the study group.
The instrument for data collection was self-structured questionnaire. The
Cronbach’s Alpha used to test reliability coefficient
for indigenous knowledge practice was 0.90, the demographic characteristics of
trado-medical practitioners was 0.74 and indigenous knowledge was 0.86 and
overall coefficient was 0.90. Data were analyzed using descriptive, linear
regression and multiple regression analyses.
Finding showed
that marital status (85.2% ), sex (59.0%) and age (55.8%) with 43yrs above were
the major demographic characteristics that enhance knowledge sharing practices
among trado-medical practitioners. Nature observation (87.1%), training and
apprentice (85.5%), brainstorming (84.8%), community of practice (82.6%) and
discussion (71.9%) were mostly used by trado-medical practitioners for adequate
knowledge sharing practices. Also, indigenous knowledge practice can be
promoted through many social and formal Media (73.2%). Some of the major
challenges encountered by trado-medical practitioners while sharing indigenous
knowledge include the fact that the young generation of today do not consider
the heritage of preserving indigenous knowledge as a priority (73.2%), the idea
of traditionalizing all the status and images 75.2%, differentiating indigenous
knowledge from others and (57.7%) showed lack of interest among young
generation to preserve the knowledge due to the wide acceptance of western
education.
The study
concluded that demographic factors enhances indigenous knowledge sharing among
trado-medical practitioners and found that marital status, sex and age were
factors that enhanced trado-medical practitioners ability to share knowledge
with ease, while the most prevailing challenge against the spread of indigenous
knowledge is the attitude of young generation towards preserving and
disseminating the knowledge. Based on the observed challenge, the researcher
recommends that preservation of indigenous knowledge should be intensified by
trado-medical practitioners among the young generation, government should
increase the supervision and quality control of herbal drugs distribution
around the Nigeria and establish support team to enable trado-medical
practitioner’s function and help the society.
Keywords:Demographic Characteristics, Indigenous Knowledge, Knowledge Sharing Practice, Trado-medical Practitioner, and Ijebu North Local Government
Word Count: 445
TABLE OF CONTENTS
Content Page
Title Page i
Certification ii
Dedication iii
Acknowledgements iv
Abstract v
Table of Contents vi
List of Tables ix
List of Figures x
CHAPTER
ONE: INTRODUCTION
- Background to the Study 1
- Statement of the Problem 5
- Objective of the Study 5
- Research Questions 6
- Hypotheses 7
- Scope of the Study 7
- Significance of the Study 7
- Operational Definition of Terms 8
CHAPTER
TWO: REVIEW OF LITERATURE
2.1 Concept of Indigenous Knowledge 10
2.2 Indigenous Knowledge Sharing Practice 11
2.3 Concept of Trado-medical Practitioners 16
2.4 Demographic Characteristics of Trado-medical Practitioners 24
2.5 Relationship between Demographic Characteristics and Indigenous Knowledge Sharing Practices 25
Content Page
2.6 Factors Challenging Indigenous Knowledge Sharing Practices 26
2.7 Factors That Promote Indigenous Knowledge Sharing Practices 29
2.8 Empirical Review of Related Studies 30
2.9 Theoretical Framework 32
2.10 Conceptual Framework 35
2.11 Appraisal of Literature Review 36
CHAPTER
THREE: METHODOLOGY
3.1 Research Design 37
3.2 Population 37
3.3 Sample size and sampling Technique 38
3.4 Research Instrument 38
3.5 Validity and reliability of instrument 39
3.6 Method of Data Collection 40
3.7 Method of Data Analysis 40
3.8 Ethical Consideration 41
CHAPTER
FOUR: DATA ANALYSIS RESULTS AND DISCUSSION
OF FINDINGS
4.0 Introduction 42
4.1 Presentation of Demographics Data of the Respondents 42
4.2 Presentation, Analysis And Interpretation of Research Questions 45
4.3 Testing of Hypotheses 53
4.4 Discussion of Findings 55
CHAPTER
FIVE: SUMMARY, CONCLUSION AND RECOMMENDATIONS
5.0 Introduction 58
Content Page
5.1 Summary 58
5.2 Conclusion 59
5.3 Recommendations 60
5.4 Contribution to Knowledge 60
5.5 Suggestion for Further Studies 61
References 62
Appendices 70
LIST
OF TABLES
Table Page
3.1 Population 38
3.2 Reliability Coefficient of Research Measures (Cronbach’s Alpha) 40
4.1 Demographic Data of Trado-medical Practitioners 43
4.2 Indigenous knowledge that are practiced by Trado-medical practitioners of Ijebu North Local Government Area 45
4.3 Demographic characteristics of trado-medical practitioners that enhance their indigenous knowledge sharing practice in Ijebu North local
Government 47
4.4 Knowledge sharing practiced by trado-medical practitioners in Ijebu North Local Government area 49
4.5 Factors that enhance indigenous knowledge sharing practices among trado-medical practitioners 51
4.6 Challenges encountered by trado-medical practitioners while sharing indigenous knowledge (IK) 52
4.7 Result of Pearson Product Moment
Correlation (PPMC) on DVTMP and KSP 53
4.8 Coefficients 54
LIST
OF FIGURES
Figure Page
2.1 Conceptual Model of Demographic Characteristics and Indigenous Sharing Knowledge Practice of Trado-medical Practitioners 35
CHAPTER ONE
INTRODUCTION
- Background to the Study
The
indigenous individuals of the world have a massive learning of their condition,
in light of hundreds of years of living near nature. Living in and from the
wealth and assortment of complex biological systems, they have a comprehension
of the properties of plants and creatures, the working of environments and the
procedures for utilizing and overseeing them.In rural communities and
developing countries, local species are relied on for many purposes which could
be food, medicine, fuel, building materials and other products.Indigenous
knowledge deals with therealities that are known or gained for a fact or
obtained through perception and contemplate and passed on from era to era (Adegboyega,
2001).
The
prevalence of indigenous knowledge among local communities is attributed to
knowledge of traditional medicine which can be referred to asfinish information
procured through learning, knowledge and perception, to cater for their health status,by
and large in rustic regions, who have broadened histories of connection with
the regular habitat. This association sets understandings, elucidations and
implications that are a piece of a social complex. According to World Health
Organization (WHO, 2011) customary prescription manages the different issues
like prosperity practices, systems, learning, and feelings joining plant,
animal, or conceivably mineral-based medications; significant medicines; manual
techniques; and exercises, associated independently or in blend to keep up
success, and notwithstanding treat, investigate disease.
Learning
of conventional medication is that part of indigenous information of
individuals in nearby groups which identifies with the utilization of plants
and other characteristic assets in the treatment of wellbeing related
conditionswithout the need of professional health practitioners (Sithole,
2007). From time past, plants and its partnered items has been utilized as a
part of the treatment of different afflictions everywhere throughout the world
particularly in nearby groups in creating nations. Customary medication
learning starts with the investigation of neighborhood plants species to
distinguish consumable, therapeutic and toxic ones. Plant frames the primary elements
of prescription in conventional arrangement of mending and has been the
wellspring of motivation for a few noteworthy pharmaceutical medications.
Most
people living in the rural communities in Nigeria today prefer the use of
traditional medicine, reason being that some community people lack access to
modern health facilities due to the cost implication or nearness to home. Even
though there has been a rise in modern medical facilities and increase in their
health care Centre is fast growing, it is still not adequate for everyone in
local communities to access. Oladele and Adewunmi (2008) reported that almost
all Nigerians in local communities make use of traditional medicine, as a result
of this, the situation might continue to be like that in future due to the high
cost of orthodox medicine.Indigenous medical knowledge is not just an inherited
idea; it is learned, shared and preserved from generation to generation for
future benefits of the younger and older generation. Effort is been made by
trado-medical practitioners to spread, preserve and share indigenous medical
knowledge as quickly as possible to empower the younger generations on the
usefulness of these knowledge (MacDonald, 2012). Hence, Bonsi, (2012) avowed
that the professionals, watchmen and teachers of such learning, the demise of
key senior citizens, especially ladies, and the subsequent
“annihilation” of their collective intelligence, shows a genuine
imperative to the long haul survival of indigenous information.
According
to Schwartz (2006), knowledge sharing deals with the exchange of knowledge
between individuals, departments, and the institution at large.This trade may
now and then be engaged or unfocused, yet it more often than not does not have
an unmistakable arrangement of target. Henceforth, it could be a trade of
learning between two people: one who imparts information and one who absorbs it.
In knowledge sharing, the aim is on personal attributes, creativity, habits of
humans. However, formal education systems brought about better approaches for
learning, supplanting them with theoretical information and scholarly methods
for learning. And this new ways of academic learning hasdisturbed the
commonsense regular day to day existence parts of indigenous information. Too
many pieces of information are made available through various digital
technology media like social media, web 2.0, blog, web and mobile applications,
mobile phone, laptop and much more. These devices are mostly used with modern
language, thereby discouraging indigenous language use or at least to a large
extent minimum recognition has been given to learning and transferring of
indigenous knowledge over these devices.
Traditional
medicine knowledge is not all about knowledge of plant use or what illness its
used to treat but to identify the exact and actual healing process to apply.
Trado-medical practitioners are traditional health healers or traditional medicine
producers of herbs, and leaves for the healing and care of the local people who
believe in their medicine. It was revealed in research that 97% of the skills
of traditional healers were acquired from their fathers, grandfathers or both.
Meanwhile, 36% of them had learnt from their mothers, grandmothers or both and
42% do acquire their traditional healing skills from other sources like
divination, experience, practice, inspiration, and dreams (Bagozzi, 2002). The
role of trado-medical practitioners includes maintenance of good health,
treatment of different kinds of diseases, counteractive action and
administration of illnesses like intestinal sickness, tuberculosis, HIV/AIDs,
among others (WHO, 2005). Some notable factors that have been consistently
noticed among trado-medical practitioners is still the fact that majority of
them do not have formal education knowledge, they are more of traditional
worshipers, most of them start at a tender age of about 15years, they are more
of male than female and their educational qualification is more of primary and
secondary (Helwig, 2005).
The
demographic characteristics of the traditional medical practitioners (such as
age, educational background, income, gender, ethnic background, experience etc)
actually determine their performance level, enhance their knowledge sharing,
and improve the indigenous knowledge preservation means and lots more. Ogunyemi(2007)
reported in his study that age, educational background, marital status, number
of children, location and experience were some of the demographic
characteristics of trado-medical practitioners that really affects indigenous
knowledge sharing practices within communities in Nigeria. Working experience
of trado-medical practitioners helps them to gather resources needed for better
performance on their job and to ensure better knowledge sharing in a more
practical way to the next generation. While the marital status of trado-medical
practitioners is one of the factors that enable them take time to educate young
generation about the need to preserve indigenous knowledge(Ogunyemi, 2007). The
age factor of trado-medical practitioners symbolizes maturity and experience in
the practice, the more aged one is in the practice, the more the need to share
indigenous knowledge to the younger generation for posterity. Religion as a
factor has a relatively positive or negative role in sharing of indigenous
knowledge. Some religions does not encourage traditional practice and as such
consider it fetish. Meanwhile, formal education role to enhance knowledge
sharing is essentially significant in this study with the available of new technologies
that enable sharing practices a reality such as social media, web 2.0, flash
drive, CD, PowerPoint presentation, email, computer and other sharing devices
at their disposal (European Patent Office, 2011)
Out
of the mentioned demographic factors, formal education is one of the highly
identified variables that affect the dissemination and transfer of indigenous
knowledge among trado-medical practitioners in rural communities in Nigeria.
This was made clear in the study of Akintilo (2009), that the educational
impact of indigenous knowledge transfer is highly appreciated due to proper
communication and is been done from the elders to the younger generation on the
importance of some particular traditional plants and vegetables. The uses of
these plants were properly communicated to the younger generation in Ibadan
area of Nigeria. The success factor as identified by the researcher is the help
of elders who understood the local dialect and was able to communicate to the
younger generation to pass on to its offspring.
It
is pertinent to assert that older folks are thought to be the real caretakers
of this learning (traditional medical knowledge) which was passed on to them by
their progenitors, and they are thus anticipated that would pass it on to
others through various demographic factors as deem appropriate for them (Owuor,
2007). The preservation of indigenous knowledge is all about how it is been
transmitted. According to Cavalli-Sforza and Feldman (2008), transmission comes
in three ways, which are; vertical, horizontal and oblique. Vertical
transmission is one from parents to children, horizontal transmission is among
people of the same generation and oblique transmission is from people of one
generation to unrelated individuals of the next generation (Hewlett &
Cavalli-Sforza, 2011).The study revealed that one of the pronounced demographic
factors that enhance knowledge sharing is vertical transmission (parent to
child) which is a better mechanism used for the transmission of indigenous
knowledge, and this accounts for 80% of the cases studied.
1.2 Statement of the Problem
Indigenous knowledge isa critical part in the way of life of the individuals from the nearby group and henceforth a basic asset for any human advancement handle. This is due to the fact thatthey frame the reason for choices relating to sustenance security, human and creature, wellbeing, instruction, characteristic asset administration and other essential exercises. However, literature established that one of the basic issues with indigenous knowledge is that it is not written and exists in the mind of people of the rural community and where the conveyer of the knowledge is unable to share such knowledge effectively it might not be preserved of which may be lost forever. Also, the death of key elders, guardians and educators of indigenous knowledge presents a genuine limitation to the long haul survival of indigenous learning. This is the more reason indigenous knowledge should be transferred especially the traditional medicine for posterity. This is the more reason why indigenous knowledge should be preserved and shared for future generation. Furthermore, in literature, there is little or no evidence that shows that extensive research have been carried out on how demographic characteristics influence the spread of indigenous knowledge sharing of traditional medicines in rural areas of Ogun State. Based on the foregoing, the present study seeks to uncover demographic and indigenous knowledge sharing practices among Trado-medical practitioners in Ijebu North Local Government Area, Ogun State.
DEMOGRAPHIC CHARACTERISTICS AND INDIGENOUS KNOWLEDGE SHARING PRACTICES AMONG TRADO-MEDICAL PRACTITIONERS IN IJEBU NORTH LOCAL GOVERNMENT AREA OF OGUN STATE, NIGERIA
