Knowledge systems

 

 What constitutes a knowledge system?

Fazely et al, (2020) define a knowledge system as an integrated, holistic, ways of understanding that can include practical knowledge, experiential and embodied ways of knowing (Fazely, 2020).
I also liked the definition from the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services  website (2024):
“A body of propositions that are adhered to, whether formally or informally, and are routinely used to claim truth”

 What role do knowledge systems play in society?

Knowledge systems are the basis of our societies and shape the way they function and inform how different functions of society interact. Knowledge systems inform economies, governing structures, shared values, and cultures (Fazely et al., 2020). As hinted in the ISPBE website’s definition above, knowledge systems operate within hegemonic systems, often used (intentionally and unintentionally) to reinforce power structures and political ideals, defining what is valued and important in that society.

Why must we rethink the knowledge systems we mostly engage with?

We need to integrate different ways of knowing to better understand and better act within the changing world we live in, to broaden the scope of our understanding (Fazely et al., 2020). We also need to embrace knowledge systems that sit outside the hegemonic structures in order to empower those who sit outside these structures, to challenge and reimagine prevailing economic, social, cultural power dynamics (Fazely et al., 2020).
Recent Census data on shows that Māori make up about 17% of the population of Aotearoa New Zealand (RNZ, 2024) and the knowledge systems of such a large proportion of society should be represented within that society’s knowledge system.
Alongside this, the right to have Mātauranga represented in our mainstream education system  is represented in the Te Tiriti o Waitangi provisions of Taonga (Article 2) and Nga tikanga katoa rite tahi (Article 3).

How can indigenous knowledge systems be utilised? 

Embracing different knowledge systems creates opportunities to enjoy the benefits of different ways of knowing and understanding, employing aspects of different systems to enrich and benefit society (Durie, 2005). For example, integrating Mātauranga Māori and scientific knowledge on an environmental issue provides a more holistic view of the problem, allowing it to be understood from multiple perspective (Hikuroa, 2017) and employ solutions provided by both knowledge systems – the empirical evidence of scientific research and the empirical evidence of generational observation and interaction with that environment.

·        Challenges of including indigenous knowledge systems in teaching and learning 

One of the key challenges of utilising and including Mātauranga Māori is a perception that this is an old, outdated system of knowledge that has no relevance to contemporary society rather than as a living, current, relevant knowledge system of value (Durie, 2005).
Another challenge of including Māori knowledge in contemporary teaching and learning is around resourcing – having a sufficient number of authoritative experts available to ensure Māori knowledge is not inadvertently domesticated by non-Māori (Smith, 2012) but is employed correctly and reflects Māori aspirations in the space in which it is used

      What is your understanding of Matauranga Māori as a knowledge system?

Mātauranga Māori is the inter-generational knowledge developed through scientific methods of observation and experimentation, explained from a Māori worldview. This system of knowledge pertains to understanding everything “visible and invisible existing in the Universe” (Hikuroa, 2017, p. 6). Mātauranga Māori contains frameworks through which Māori understand and describe the natural world and their place within it. Knowledge is carried and shared in different narrative forms – including waitata, pūrakau, maramataka, and whaktaukī.

References

         \   Durie, M. (2005). Indigenous Knowledge Within a Global Knowledge System. High Education Policy 18, 301–312. https://doi.org/10.1057/palgrave.hep.8300092

            Fazey, I., ., Schäpke, N., Caniglia, G., Hodgson, A., Kendrick, I., Lyon, C., Page, G., Patterson, J., Riedy, C., Strasser, T., Verveen, S., Adams, D., Goldstein, B., Klaes, M., Leicester, G., Linyard, A., McCurdy, A., Ryan, P., Sharpe, B., . . . Young, H. R. (2020). Transforming knowledge systems for life on Earth: Visions of future systems and how to get there. Energy Research & Social Science, 70, 101724. https://doi.org/10.1016/j. erss.2020.101724

           Hikuroa, D. (2017). Mātauranga Māori—the ūkaipō of knowledge in New Zealand, Journal of the Royal Society of New Zealand, 47:1, 5-10, DOI: 10.1080/03036758.2016.1252407  

S          Smith, G. H. (2012). Kaupapa Māori - the dangers of domestication. New Zealand Journal of Educational Studies, 47(2), 10-21. https://www.jstor.org/stable/42978775