Strategies used to Document Indigenous Knowledge

The Western definition of documentation according to Buckland (2013:4-5), is a process concerned with selection, collection, arrangements, indexing and management of documents which are proof in support of facts, while the indigenous knowledge definition of Documentation according to Adeyemo & Adebayo (2017) is the preservation of indigenous knowledge in its complete raw form for posterity.

Buckland (2013:5) proposes the development of a “complimentary” theory of documents, arguing that documents have three simultaneous, inseparable and complementary aspects which are, technical and technological aspects; social role; and mental role which includes the intellectual and cognitive aspects of the relationship between an individual and a document. The proposal by Buckland (2013) is an indication that such a definition of documentation aligns to Euro-West perspective.

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Hogan (2013:155-156) points out that written instructions govern, guide and control the user actions and these instructions must be accurate and clear because omissions and ambiguous procedures may lead to incomplete tasks or mistakes. Such mistakes might have consequences that are more serious and that the implications of poorly developed information can be catastrophic. Although such implications are correct, they lack the technique of how to define documentation in an indigenous way, but the point is that such documented information should resemble the original. Kaner (2004:194) argues that there is a potential liability in defective documentation because statements can become “express warranties, guarantees that the product will work as described”, and if the product does not perform as described in the documentation, the “vendor has breached the contract and the customer can demand compensation”. Hogan (2013:156) asserts that studies of the role and value of documentation has shown that high quality documentation can reduce after-sales costs, and in many cases, can pay for itself. The statement therefore implies that if the documented information differs from the original intention, there are serious repercussions.

The reason for the above explanations of the formal documentation and its exposition to the scientific requirements is an indication of how documented information should look like. This information will further assist when documentation strategies are proposed.

The aforementioned explanations are well standardized. The question that may arise is whether the indigenous health knowledge of Vhomaine need to be formalized and standardized as required by the scientific documentation which is not casual, but formal in nature. The experiences and practices of Vhomaine in this study do not reflect this formality. How then could Vhomaine’s practices be documented? The Indigenous Knowledge Systems policy (2004: 30 & 34) dictates that South Africa should develop mechanisms for recording of indigenous knowledge by indigenous knowledge holders or practitioners and that there should be a development of protocols and codes of conduct on the documentation and use of IKS resources. The IKS Policy (2004:34) proposed that IK can be documented, captured electronically, and placed in the appropriate classification within the International Patent Classification (IPC) database so that it can be more easily researched, retrieved and protected. Having this dictation by

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the policy prescripts, the indigenous health knowledge of Vhomaine, is a subsystem of the entire IKS. What mechanisms can be used to accommodate the practices and knowledge of Vhomaine during the documentation process? If such happens, the documentation strategies of Vhomaine will be a treasure to the generations to come and be of value for money. The knowledge of the formal documentation process further informs that when strategies are developed, care should be taken that the intended meaning and purpose is not lost in the process.

On the other hand, the indigenous knowledge definition of Documentation according to Adeyemo & Adebayo (2017) is the preservation of indigenous knowledge in its complete raw form for posterity. This argues that documentation should retain its original and raw form. What will happen to Vhomaine who use their ancestors / living-dead as repositories of the information and knowledge needed when the clients / vhalaxwa consult with them? Will such a knowledge and practices be preserved in their complete raw form for use by future generations? That is why it was difficult and laborious for the previous researchers to come up with the documentation strategies of the practices of indigenous Vhomaine, particularly of Vhembe district municipality.

2.2.1 The Establishment of Indigenous Knowledge Systems Documentation Centers

According to Van Wyk & Mlisa (2013:1), the Indigenous Knowledge Systems Documentation Centre is viewed as a pillar for the National Recordal System (NRS) project in local and indigenous communities. Van Wyk & Mlisa (2013:1) further contend that the National Recordal System (NRS) project will enable communities, guilds and other holders of indigenous knowledge to record their knowledge holdings for the purpose of future economic benefit and social good. This documentation center will serve as an IKS treasure hub through the recording, storage, management, maintenance, dissemination, and protection of indigenous knowledge. Van Wyk & Mlisa (2013:1) again pointed out the primary activities that will take place at the IKS Documentation Center and amongst them, mentioned the collection, documentation and

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dissemination of information on various components of indigenous knowledge within, but not limited to the ‘African traditional medicine and indigenous foods’. This indicates that despite the availability of documentation centers, the practices of Vhomaine is not well covered, hence the IKS Policy (2004:30) dictates that the mechanisms for recording the IK by IK holders should be developed. It can be concluded that the Indigenous Knowledge Systems Documentation Centers (IKSDC) is meant for the preservation of the indigenous knowledge but not indigenous health knowledge of Vhomaine who sometimes see visions, have dreams and go on trance and such cannot be documented as they happen. Therefore, the investigation of the documentation of Vhomaine’s practices becomes of paramount importance.