Integrating Indigenous Ecological Knowledge into Modern Education: A Study of Its Impact on Environmental Conservation in Zambia

Integrating Indigenous Ecological Knowledge into Modern Education: A Study of Its Impact on Environmental Conservation in Zambia

Liambela Muyunda Leakey, Mandume Kakukwena

Levy Mwanawasa Medical University, Zambia, Assistant Registrar Senate

DOI: https://dx.doi.org/10.47772/IJRISS.2025.903SEDU0545

Received: 06 September 2025; Accepted: 11 September 2025; Published: 13 October 2025

ABSTRACT

Zambia continues to grapple with pressing environmental challenges such as deforestation, biodiversity loss, land degradation, and climate change. These issues highlight the urgent need for innovative approaches to environmental education that not only draw from scientific knowledge but also integrate Indigenous Ecological Knowledge (IEK). IEK, developed over generations through close interaction with the natural environment, encompasses practices such as sacred forest preservation, rotational farming, and customary land management. However, modernization and formal education systems have often marginalized these traditional systems of knowledge, leading to their gradual erosion. This study investigated the potential of integrating Indigenous Ecological Knowledge into modern education and its impact on environmental conservation in Zambia. Specifically, the research sought to assess the current representation of IEK in school curricula, explore teachers and learners’ perceptions of IEK, evaluate its influence on environmental attitudes and behaviors, and identify opportunities and challenges associated with its integration. A mixed-methods approach was employed, combining surveys, interviews, focus group discussions, and curriculum analysis across three districts Lusaka (urban), Chongwe (peri-urban), and Mongu (rural). The study engaged students, teachers, curriculum developers, and community elders to provide a holistic perspective.

The findings show that students are generally aware of common environmental practices like tree planting and protecting water sources, yet their knowledge of traditional, locally rooted practices such as sacred groves and customary wildlife protection is limited. Teachers, while mostly open to integrating IEK into their lessons, often feel unprepared due to lack of training and guidance in the curriculum. Interestingly, students in rural Mongu displayed stronger understanding of IEK than their peers in Lusaka and Chongwe, highlighting the influence of local community practices. Interviews revealed the value of IEK in making lessons more relatable and engaging, but also pointed to challenges like negative perceptions, policy gaps, and limited teaching resources. Curriculum review further confirmed that IEK is scarcely represented in textbooks or syllabi. Overall, the study shows that IEK has great potential to enrich environmental education, strengthen cultural identity, and inspire students to act as responsible stewards of their environment—but realizing this potential requires curriculum reform, teacher support, and active community involvement.

Keywords: Indigenous Ecological Knowledge, environmental education, curriculum integration, Zambia, conservation

BACKGROUND OF THE STUDY

Environmental sustainability has become a global concern, with climate change, deforestation, biodiversity loss, and land degradation threatening both ecosystems and human livelihoods. For developing nations such as Zambia, these environmental challenges are particularly critical because they directly affect agriculture, food security, health, and cultural survival. Deforestation alone is estimated to account for the loss of over 250,000 hectares of forest annually in Zambia, primarily due to charcoal production, shifting cultivation, and unsustainable land-use practices (Mwape et al., 2023). The cumulative effects of such practices compromise ecological stability and exacerbate the impacts of climate variability.

Traditional systems of knowledge often referred to as Indigenous Ecological Knowledge (IEK), have long provided guidance on sustainable natural resource use. These practices, developed over generations, are rooted in cultural beliefs, taboos, and lived experience with local ecosystems. Examples include rotational farming, sacred groves, restrictions on hunting certain species, and customary land tenure arrangements (Siamachira & Chishimba, 2021). Despite their demonstrated value, IEK systems have been marginalized by modernization, urbanization, and the dominance of Western epistemologies in formal education (Chanda, 2023).

The education sector has a pivotal role in shaping attitudes and practices related to environmental stewardship. However, environmental education in Zambia is often abstract and primarily grounded in scientific knowledge detached from local cultural contexts (Nyirenda et al., 2022). Integrating IEK into school curricula offers an opportunity to enrich environmental education, enhance cultural relevance, and empower learners with practical, community-based knowledge.

Statement of the Problem

Although Zambia is endowed with a wealth of Indigenous Ecological Knowledge, the formal education system has largely excluded this knowledge from its curricula. The current model emphasizes Western scientific frameworks while sidelining local ecological wisdom (Mwape et al., 2023). This exclusion has several consequences. First, students learn about environmental concepts in ways that are disconnected from their lived realities and community practices. Second, the erosion of IEK accelerates as younger generations fail to inherit ecological practices from their elders. Third, valuable opportunities to promote localized conservation strategies are lost.

The marginalization of IEK also perpetuates the misconception that indigenous practices are outdated or unscientific. Without empirical evidence demonstrating the benefits of integrating IEK into modern education, policymakers and curriculum developers, lack the justification for reform. This study addresses this gap by investigating the potential of IEK integration in Zambia’s education system and its impact on environmental conservation.

Research Objectives

Main Objective

To investigate the impact of integrating Indigenous Ecological Knowledge into modern education on environmental conservation in Zambia.

Specific Objectives

1. To assess the current representation of Indigenous Ecological Knowledge in Zambia’s school curricula.
2. To explore teachers’ and learners’ perceptions of the value of IEK in environmental education.
3. To evaluate the influence of IEK-integrated education on students’ environmental attitudes and behaviors.
4. To identify challenges and opportunities in incorporating IEK into formal education systems.

Research Questions

1. How Indigenous Ecological Knowledge is currently represented in Zambian educational curricula?
2. What are the perceptions of teachers and learners regarding the integration of IEK in environmental education?
3. What impact does IEK-integrated education have on students’ environmental awareness and conservation behavior?
4. What are the main barriers and enablers to integrating IEK into modern education?

Significance of the Study

This study contributes to both academic knowledge and practical policy reform in several ways. First, it validates the relevance of Indigenous Ecological Knowledge as a legitimate body of knowledge with contemporary applications in conservation. Second, it provides empirical evidence to support the integration of IEK into Zambia’s curricula, thereby bridging the gap between local realities and formal education. Third, it strengthens cultural identity by affirming indigenous wisdom as part of the national heritage. Finally, the findings will inform educational policymakers, curriculum developers, teachers, and conservationists about strategies to promote sustainable environmental management through education.

Scope of the Study

The research was conducted in three districts Lusaka (urban), Chongwe (peri-urban), and Mongu (rural) to capture diverse perspectives and contexts. Participants included students, teachers, curriculum developers, and community elders. The study focused on the representation, perception, and impact of IEK in school curricula but did not extend to evaluating long-term ecological outcomes.

Limitations of the Study

The study faced some limitations. First, accessing authentic IEK was sometimes challenging due to generational knowledge gaps and the secrecy surrounding certain cultural practices. Second, some educators expressed limited familiarity with indigenous pedagogies, which may have constrained their contributions. Third, findings from three districts, though diverse, may not fully represent Zambia’s nationwide educational and ecological contexts. These limitations were mitigated by triangulating data sources, engaging multiple stakeholders, and validating findings with participants through member checking.

Theoretical Framework

Constructivist Learning Theory

Constructivist learning theory posits that learners actively construct knowledge through interaction with their environment, experiences, and social contexts (Piaget, 1972). Integrating IEK into education aligns with this perspective, as it grounds learning in familiar cultural and ecological contexts. Students not only acquire abstract scientific concepts but also connect them with practical, lived experiences.

Ecological Systems Theory

Bronfenbrenner’s Ecological Systems Theory emphasizes that learning and development occur within interconnected systems microsystems (family, community), mesosystems (schools), ecosystems (societal institutions), and macrosystems (culture) (Bronfenbrenner, 1994). IEK embodies cultural and community-level ecological practices, making its inclusion in curricula a means of aligning formal education with learners’ ecological and cultural realities.

Critical Pedagogy and Epistemological Pluralism

Critical pedagogy underscores the need for education systems to challenge dominant knowledge hierarchies and include marginalized epistemologies (Freire, 1970). In the context of environmental education, epistemological pluralism advocates for the coexistence of Western scientific knowledge with indigenous worldviews (Mazzocchi, 2021). This study adopts such pluralism, recognizing that no single knowledge system holds a monopoly on truth.

Perspectives on Indigenous Knowledge and Education.

Indigenous Knowledge (IK), often referred to as Indigenous Ecological Knowledge (IEK) when linked to the environment, represents a system of local practices, beliefs, and values transmitted through generations to guide survival, resource management, and cultural identity (Battiste, 2018). In Zambia, IK has historically shaped community livelihoods through farming systems, fishing practices, forest conservation, and water management. For instance, rotational farming, sacred groves, and taboos restricting excessive hunting were used as community-driven mechanisms for ecological sustainability (Chanda, 2016). These practices illustrate how IK embodies both cultural heritage and practical environmental management.

Despite its importance, Zambia’s formal education system has largely marginalized Indigenous Knowledge. The current curriculum, while aligned to global Sustainable Development Goals (SDGs) and national development policies such as Vision 2030, offers limited inclusion of IK in science or environmental education (Mumba, 2018). Studies reveal that school textbooks and syllabi contain only minimal references to traditional ecological practices, with no structured guidance for teachers on how to integrate IK in classroom instruction (Musonda et al., 2020). This exclusion reflects a long-standing colonial legacy, where Western epistemologies were privileged over African knowledge systems in education (Nsamenang, 2017).

Nevertheless, there is growing recognition of the need to integrate IK into Zambian education to promote cultural relevance, improve learner engagement, and strengthen environmental stewardship. Researchers argue that contextualizing environmental education with IK not only enhances understanding but also fosters pride in cultural identity (Kapembwa, 2017; Ncube, 2021). For example, initiatives involving elders as community resource persons in schools have shown that students become more responsive when traditional ecological stories and practices are used to explain conservation principles (Mwansa, 2019). This suggests that formal education in Zambia could benefit from bridging indigenous and scientific knowledge systems to enrich pedagogy and address contemporary environmental challenges.

At the policy level, Zambia’s Ministry of Education has expressed interest in promoting local content in curricula, though practical implementation remains limited. Scholars emphasize that curriculum reform, teacher training, and resource development are critical steps if IK is to be effectively mainstreamed (Chibvongodze et al., 2019). Without such systemic interventions, the risk remains that Indigenous Knowledge in Zambia may erode further, weakening both cultural heritage and sustainable environmental practices

Indigenous Knowledge and Environmental Conservation in Africa

Ecological Significance of IEK in African Societies

Indigenous Ecological Knowledge (IEK) has long shaped sustainable relationships between African communities and their ecosystems. Across the continent, traditional practices have acted as informal conservation systems, ensuring the protection of biodiversity and the sustainable use of natural resources. In Ghana, Ethiopia, and Nigeria, sacred groves have served as biodiversity sanctuaries, protecting rare species and maintaining ecological balance through cultural taboos and spiritual restrictions (Acheampong et al., 2019; Asante et al., 2021). In East Africa, Maasai pastoralists employ rotational grazing to prevent overgrazing, enhance soil fertility, and sustain grassland ecosystems (Ndlovu, 2020; Oremo & Nyamongo, 2022).

In Zambia, IEK plays a central role in environmental stewardship, particularly in forest and wildlife management. Local communities have historically protected sacred forests and rivers, which act as reservoirs of biodiversity and sources of ecosystem services (Phiri et al., 2019). Among the Lozi of Western Zambia, traditional floodplain farming systems (locally known as maize-lima and sorghum-lima) are carefully adapted to seasonal flooding, ensuring soil fertility while reducing land degradation (Zulu et al., 2020). Additionally, community-based natural resource management (CBNRM) practices, such as those in Game Management Areas (GMAs), integrate indigenous hunting taboos and conservation ethics with modern conservation strategies, thereby sustaining wildlife populations and promoting eco-tourism (Simasiku et al., 2021).

These examples highlight the ecological sophistication of IEK, which is rooted in the integration of cultural values, ecological knowledge, and livelihood practices. Moreover, IEK fosters climate resilience through strategies such as agroforestry, traditional water harvesting, and the maintenance of diverse crop varieties, all of which contribute to adaptive capacity in the face of environmental change (Chanza & Musakwa, 2021). Thus, IEK in Zambia and across Africa is not only an ecological asset but also a foundation for sustainable development and biodiversity conservation.

Integration into Education Systems

Efforts to integrate Indigenous Ecological Knowledge (IEK) into formal education systems are increasingly being recognized as vital for fostering sustainable development and cultural preservation in Africa. In Kenya, community knowledge has been progressively incorporated into school curricula to strengthen learners’ sense of cultural identity and environmental stewardship. Ocholla (2020) observes that this integration not only enriches environmental education but also empowers learners to draw on locally relevant solutions to ecological challenges. Similarly, South Africa has institutionalized IEK within environmental education frameworks. However, Moeng and Seroto (2022) highlight persistent challenges such as limited policy clarity, insufficient teacher training, and inadequate teaching resources, which hinder full implementation.

In Zambia, the integration of IEK into education has gained momentum through curriculum reforms that emphasize environmental conservation and cultural relevance. The Ministry of Education has promoted the inclusion of indigenous knowledge in subjects such as science, social studies, and civic education, with a view to aligning learning with local realities (Mwansa & Chakanika, 2021). For instance, traditional practices related to sustainable agriculture, forest conservation, and water management are increasingly referenced as case studies within classroom instruction. Moreover, community participation through elders sharing indigenous practices in schools—has been encouraged as a way of bridging generational knowledge gaps (Simatele, 2020). Despite these efforts, challenges remain, including a lack of structured policy frameworks, limited research on how best to integrate IEK into modern curricula, and inadequate teacher preparation to handle indigenous knowledge alongside scientific content.

Overall, while progress has been made across Africa, the effective integration of IEK into education requires systematic policy support, teacher capacity-building, and collaborative efforts between schools, communities, and cultural custodians. By embedding IEK within educational systems, countries like Zambia can ensure that learners not only acquire ecological knowledge but also internalize cultural values that promote long-term environmental stewardship.

Challenges in the African Context

Despite its ecological and cultural value, Indigenous Ecological Knowledge (IEK) in Africa faces significant challenges that threaten its survival and integration into formal systems. Globalization and modernization have accelerated cultural homogenization, leading younger generations to view IEK as outdated compared to Western scientific knowledge (Msuya, 2020). This generational disinterest contributes to the gradual erosion of oral traditions, rituals, and practices that historically preserved ecological wisdom. The dominance of Western science within African curricula further perpetuates epistemic inequalities, marginalizing local ways of knowing and positioning indigenous knowledge as inferior or “unscientific” (Hountondji, 2002; Chilisa, 2019).

A further challenge lies in the mode of IEK transmission. In many African societies, including Zambia, IEK is primarily preserved and passed on orally through storytelling, songs, initiation ceremonies, and community practices. This reliance on oral tradition makes IEK vulnerable to loss as elders the key custodians of such knowledge pass away without adequate documentation (Chibwe & Sikwibele, 2022). Moreover, efforts to codify and integrate IEK into formal education or policy frameworks face difficulties due to its contextual, place-based, and experiential nature, which does not always align with standardized school curricula (Ngulube, 2019).

In Zambia, these challenges are compounded by rural-to-urban migration, which disrupts intergenerational transmission, and by limited institutional support for documenting indigenous practices in areas such as agriculture, herbal medicine, and natural resource management (Phiri et al., 2019). While community-based natural resource management (CBNRM) initiatives provide some opportunities for preservation, the absence of strong policy frameworks and inadequate teacher preparation hinder systematic incorporation of IEK into education and conservation programs (Simatele, 2020).

Overall, the erosion of IEK in Africa reflects broader tensions between local epistemologies and global knowledge systems. Addressing these challenges requires deliberate policy action, investment in documentation, and educational reforms that validate and protect indigenous ways of knowing as complementary to scientific approaches.

Indigenous Ecological Knowledge in Zambia

Traditional Ecological Practices

Indigenous communities in Zambia have long relied on ecological practices that promote environmental sustainability and reflect a deep respect for nature. These practices, rooted in cultural values and spiritual beliefs, demonstrate an embedded system of ecological stewardship that predates modern environmental science. For example, many Zambian societies maintain sacred forests and groves which are preserved as sites of spiritual significance. Access to these areas is often restricted, with taboos forbidding deforestation, hunting, or farming. Such restrictions serve both cultural and ecological functions, ensuring biodiversity conservation and protection of water catchment areas (Siamachira & Chishimba, 2021).

Agricultural practices also illustrate Indigenous Ecological Knowledge. The chitemene system, a form of rotational farming practiced mainly in northern Zambia, involves shifting cultivation from one site to another after a few seasons to allow natural soil fertility to regenerate. While criticized in some modern policy debates for contributing to deforestation, scholars note that when practiced traditionally on a small scale, chitemene was a sustainable method of ensuring soil productivity and maintaining food security (Kalaba et al., 2013). Such systems demonstrate the adaptive strategies communities developed in response to ecological variability.

Land management in Zambia has also historically been governed by customary land tenure systems, where chiefs and traditional leaders regulate land allocation and usage. This system fosters collective responsibility for natural resources and discourages overexploitation, as land is regarded not as private property but as a communal trust for present and future generations (Mulolwa, 2017). By embedding social accountability into land stewardship, customary systems have historically maintained ecological balance while reinforcing community cohesion.

Cultural rituals and ceremonies further reflect ecological ethics. The Kuomboka ceremony of the Lozi people, for instance, is not only a cultural spectacle but also a symbolic act that underscores the relationship between human life and river systems. The ceremony highlights the importance of rivers and wetlands as sources of livelihood, particularly during seasonal floods (Mwanangombe, 2019). Similarly, initiation rites among Bemba and Chewa communities incorporate ecological lessons, such as respect for forests, rivers, and wildlife, which are passed down to younger generations through songs, proverbs, and storytelling (Phiri, 2020).

Taken together, these practices demonstrate that Indigenous Ecological Knowledge in Zambia is more than a collection of isolated customs. It represents a holistic worldview in which ecological sustainability is woven into cultural identity, social norms, and governance structures. While modernization and external influences have threatened the continuity of some practices, their resilience underscores the potential value of integrating them into contemporary environmental education and policy frameworks (Chileshe, 2022).

Exclusion from Formal Education

Despite the richness of Indigenous Ecological Knowledge (IEK) in Zambia, the formal education system continues to privilege Western scientific paradigms, often relegating traditional ecological practices to the margins. Chanda (2023) notes that school curricula frequently present indigenous practices as outdated or unscientific, which reinforces epistemic hierarchies and undermines the cultural relevance of education. This exclusion contributes to the gradual erosion of IEK, as learners are rarely exposed to community-based knowledge that could enrich their understanding of local ecosystems and sustainability.

Moreover, environmental education in Zambian schools tends to be highly theoretical and globally oriented. While issues such as climate change, ozone depletion, and global warming are covered, locally pressing environmental concerns such as deforestation from charcoal burning, river pollution, soil erosion, and unsustainable fishing practices are often neglected (Mwape et al., 2023). The disconnect between the curriculum and local ecological realities limits learners’ ability to apply knowledge to their immediate environment. It also weakens the potential of education to inspire sustainable practices rooted in indigenous traditions and lived experiences.

The marginalization of IEK within formal education reflects broader systemic challenges, including limited curriculum reforms, inadequate teacher training, and the absence of structured policy frameworks that value indigenous knowledge alongside scientific approaches. Without deliberate efforts to mainstream IEK into Zambia’s education system, valuable ecological wisdom risks being lost, and opportunities for cultivating environmentally conscious citizens will remain underutilized.

Emerging Efforts and Gaps

There is a growing policy interest in mainstreaming IEK, but implementation remains minimal. Limited research exists on how learners and teachers perceive IEK and whether its inclusion influences conservation attitudes. This study addresses that gap by examining perceptions, practices, and potential policy pathways in Zambia.

Conceptual Framework

This study conceptualizes IEK as a body of locally grounded, community-driven knowledge that can complement scientific approaches to environmental education. The integration of IEK into curricula is posited to influence three main outcomes:

1. Environmental Knowledge: Learners gain contextualized understanding of conservation.
2. Environmental Attitudes: Learners develop appreciation for both modern and traditional conservation practices.
3. Environmental Behaviors: Learners engage in sustainable practices at school and community level.

This relationship is moderated by teacher preparedness, curriculum design, and policy support, while being challenged by cultural biases and resource limitations.

Knowledge Gaps Identified

• Limited empirical research on IEK integration in Zambia.
• Insufficient exploration of student and teacher perceptions of IEK.
• Lack of evidence on the behavioral impacts of IEK-integrated education.
• Few policy guidelines on how IEK could be systematically incorporated into curricula.

SUMMARY

The literature demonstrates that Indigenous Ecological Knowledge is valuable for sustainable environmental management and education. Globally and regionally, efforts are being made to integrate IEK into formal learning, though challenges persist. In Zambia, despite rich traditions of ecological stewardship, IEK remains marginalized in education. This study seeks to fill critical gaps by exploring how IEK integration affects learners’ environmental knowledge, attitudes, and behaviors, as well as identifying opportunities and barriers to curriculum reform.

METHODOLOGY

The study employed a convergent mixed-methods design, which combined quantitative surveys with qualitative interviews, focus group discussions (FGDs), and curriculum analysis. This design was selected to provide both breadth and depth in understanding how IEK integration influences environmental knowledge, attitudes, and behaviors. Quantitative data offered measurable trends while qualitative insights illuminated lived experiences, perceptions, and contextual nuances.

RESULTS AND FINDINGS

Demographic Characteristics of Respondents

Students

A total of 300 students participated (100 per district). Table 4.1 summarizes the demographic distribution.

Table 4.1: Demographic Characteristics of Students (N=300)

Teachers

A total of 30 teachers participated (10 per district). Table 4.2 summarizes their characteristics.

Table 4.2: Demographic Characteristics of Teachers (N=30)

Quantitative Results

Student Knowledge of Environmental Conservation

Students were asked about key practices important for environmental protection.

Table 4.3: Students’ Knowledge of Environmental Practices (N=300)

Notably, while students recognized common practices such as tree planting (82%), fewer acknowledged practices directly rooted in IEK, such as sacred groves (reported later in qualitative findings).

Perceptions of IEK

When asked how important IEK was for conservation:

This suggests moderate awareness but limited deep appreciation among learners.

Teacher Perceptions of IEK

Teachers were asked about their familiarity and willingness to integrate IEK into lessons.

Figure 4.1: Teacher Familiarity with IEK (N=30)

Figure 4.2: Teachers Willing to Incorporate IEK (N=30)                                                                                                                

While most teachers were open to integration, only a small proportion felt adequately trained to do so.

Statistical Differences across Districts

Analysis of variance (ANOVA) revealed significant differences in environmental knowledge scores among districts (p < 0.05):

Mongu students scored higher on indigenous practices knowledge (mean = 72%) than Lusaka (mean = 55%) and Chongwe (mean = 63%).

No significant differences were found in attitudes toward conservation across districts.

Qualitative Findings

Qualitative data were analyzed thematically. Four major themes emerged:

Theme 1: Value of Indigenous Ecological Knowledge

Community elders highlighted the ecological wisdom embedded in traditional practices. One elder from Mongu noted:

“Our ancestors protected forests not with police, but with taboos and respect. If you cut a sacred tree, it was believed misfortune would follow. This kept our forests alive.”

Teachers also emphasized that IEK could make lessons more relatable to students.

Theme 2: Barriers to IEK Integration

Several barriers hinder the effective integration of Indigenous Ecological Knowledge (IEK) into Zambia’s education system. A key challenge identified was the lack of resources and teacher training. As one teacher from Lusaka explained,

“We were not trained to teach indigenous knowledge. We follow the syllabus, and IEK is not included.”

This highlights the absence of structured professional development and curriculum support, which leaves teachers ill-prepared to integrate indigenous perspectives into their lessons.

Negative perceptions among learners also pose a barrier. Some students described IEK as “old-fashioned” or “superstitious,” reflecting the enduring influence of Western epistemologies that often position indigenous knowledge as inferior to modern science. Such attitudes discourage engagement with local ecological wisdom and risk further marginalizing traditional practices.

At the policy level, curriculum developers acknowledged that IEK is rarely mainstreamed in textbooks or syllabi. Its presence, when included, tends to be fragmented and lacks explicit teaching guidelines. This policy gap contributes to a wider disconnect between national education frameworks and community ecological realities, thereby undermining efforts to promote culturally relevant and sustainable learning.

Together, these barriers underscore the need for comprehensive reforms that include teacher training, curriculum review, and initiatives aimed at reshaping perceptions of IEK among both educators and learners.

Theme 3: Opportunities for IEK in Education

Participants identified several opportunities that could enhance the visibility and application of Indigenous Ecological Knowledge (IEK) within Zambia’s education system. One key opportunity lies in integrating IEK with practical activities such as tree planting, community clean-ups, and storytelling sessions. These hands-on approaches not only allow learners to connect classroom knowledge with real-life ecological practices but also foster a sense of responsibility towards their immediate environment.

Another opportunity mentioned was the involvement of elders as resource persons in schools. Elders, as custodians of oral traditions and ecological wisdom, can share indigenous practices related to sustainable farming, herbal medicine, water conservation, and wildlife management. Their inclusion would bridge generational knowledge gaps while reinforcing respect for cultural heritage.

Additionally, participants emphasized the development of localized case studies for use in textbooks and teaching materials. By grounding lessons in familiar contexts such as charcoal production, river conservation, or floodplain farming systems, students would better appreciate the relevance of IEK to their own communities. This approach could also make environmental education more engaging, practical, and culturally meaningful.

Together, these opportunities highlight practical strategies for integrating IEK into formal education while promoting both cultural continuity and ecological sustainability.

A teacher from Chongwe remarked:

“When I tell students about traditional fishing restrictions, they connect it better to why fish breeding grounds should be protected.”

Theme 4: Impact on Student Attitudes and Behaviors

Students in schools where teachers incorporated IEK reported stronger engagement:

“I enjoyed learning about how our grandparents’ preserved rivers. It made me want to also protect the stream near my home.” (Student, Lusaka)

Elders observed that younger generations became more curious when schools acknowledged cultural practices, which they felt could slow the erosion of IEK.

Curriculum Analysis Findings

The review of textbooks and syllabi revealed significant limitations in the representation of Indigenous Ecological Knowledge (IEK) within Zambia’s education system. References to indigenous practices were minimal, often restricted to passing mentions of traditional farming methods without deeper exploration of their ecological significance. This superficial treatment reduces IEK to background information rather than positioning it as a valuable body of knowledge alongside Western science.

Furthermore, there was no explicit guidance provided to teachers on how to meaningfully incorporate IEK into classroom instruction. In the absence of structured frameworks, teachers are left to rely heavily on prescribed scientific content, which discourages innovation and weakens the potential for integrating local ecological wisdom into lessons.

The review also highlighted the absence of cultural metaphors, indigenous languages, and local storytelling traditions in environmental education content. This omission creates a disconnect between the curriculum and learners’ lived experiences, making environmental education appear abstract and detached from community realities.

Overall, these findings confirm a significant gap between curriculum policy intentions and the ecological and cultural realities of communities. Without deliberate efforts to embed IEK into educational materials and provide teachers with practical strategies, Zambia risks perpetuating an education system that undervalues local knowledge and weakens the cultural relevance of environmental learning.

SUMMARY OF FINDINGS

The findings highlight the following:

1. Students possess general environmental knowledge but limited awareness of IEK-specific practices.
2. Teachers are moderately aware of IEK but lack training and resources to teach it effectively.
3. Students in rural Mongu demonstrated stronger IEK-related knowledge than those in Lusaka and Chongwe.
4. Qualitative data underscore both the potential benefits (relevance, cultural identity, engagement) and challenges (policy gaps, negative perceptions, lack of teacher capacity) of IEK integration.
5. Curriculum analysis confirms the absence of systematic IEK inclusion in Zambia’s formal education system.

DISCUSSION OF FINDINGS

Demographic Characteristics of Respondents

The study involved 300 students and 30 teachers across three districts, reflecting a balanced representation of genders and age groups. Among students, males slightly outnumbered females (52.7% vs. 47.3%), while most students (53.3%) were aged 15–17 years and enrolled in senior secondary grades (10–12). Among teachers, the majority were male (60%) and aged 36–45 years (40%), with 40% having over 11 years of teaching experience. These demographics suggest a reasonably experienced teaching cohort, capable of influencing students’ environmental attitudes. Similar studies have highlighted the importance of teacher experience in fostering environmental awareness and incorporating innovative content such as Indigenous Ecological Knowledge (IEK) into learning (Musonda et al., 2020; Chibvongodze et al., 2019).

Student Knowledge of Environmental Conservation

Quantitative data indicated that students possess a general awareness of environmental practices, with high recognition of tree planting (82%), keeping water sources clean (75.3%), and avoiding bush fires (70.7%). However, fewer students acknowledged practices directly rooted in IEK, such as sacred groves or traditional wildlife protection mechanisms. This gap reflects a common trend in African environmental education, where formal curricula emphasize modern conservation methods but often overlook locally grounded, traditional practices (Glover et al., 2017; Mumba, 2018).

The perception data showed moderate awareness of IEK among students, with 54% rating it as “very important” and 30% as “somewhat important.” These findings suggest that while students appreciate environmental conservation, the depth of understanding regarding indigenous practices is limited, echoing prior studies in Zambia and other Sub-Saharan contexts where youth engagement with traditional ecological practices is often superficial (Chanda, 2016; Mwansa, 2019).

Teacher Perceptions and Integration of IEK

Teachers displayed moderate familiarity with IEK, with only 20% feeling “very familiar,” yet 70% expressed willingness to integrate IEK into lessons. This indicates a positive attitude toward IEK incorporation but also underscores a capacity gap, as many teachers reported insufficient training or resources. These findings align with literature emphasizing that teacher preparedness is a key determinant of successful IEK integration into formal education (Akena & Olweny, 2017; Nhamo et al., 2020).

The lack of formal guidance in curricula and textbooks limits teachers’ ability to mainstream IEK effectively. Studies in other African contexts similarly report that the absence of structured curriculum support and localized teaching materials often constrains educators from embedding indigenous knowledge into environmental education (Ojwang & Likhayo, 2018).

District-Level Differences

The ANOVA results revealed significant differences in IEK-related knowledge across districts, with students in rural Mongu scoring higher (72%) compared to Lusaka (55%) and Chongwe (63%). This finding aligns with studies suggesting that students in rural communities with closer proximity to traditional practices demonstrate stronger IEK awareness (Simukanga et al., 2021; Kapembwa, 2017). The lack of significant differences in attitudes toward conservation across districts suggests that while knowledge varies, general environmental values are relatively uniform.

In addition, the results showed significant differences in IEK-related knowledge across districts, with Mongu students outperforming their Lusaka and Chongwe counterparts. This can be explained by Mongu’s rural context, where livelihoods such as fishing, farming, and forest use remain embedded in indigenous practices, thereby sustaining intergenerational transfer of ecological knowledge. In contrast, Lusaka’s urban setting, characterized by formal education dominance and reduced reliance on traditional livelihoods, likely limits students’ direct exposure to IEK. Chongwe, being peri-urban, reflects an intermediate pattern. These findings highlight the contextual nature of IEK retention, echoing evidence from rural Zimbabwe and Tanzania where cultural practices remain stronger in less urbanized areas (Simukanga et al., 2021; Kapembwa, 2017).

Interestingly, no significant differences emerged in students’ environmental attitudes across districts, despite the knowledge gaps. This suggests that while familiarity with IEK varies, pro-environmental attitudes may be shaped more by shared national curricula, mass media campaigns, or cultural values that cut across urban–rural divides. The uniformity of attitudes across diverse settings could also reflect a broader societal consensus on the importance of conservation, even where traditional practices are less visible. Such findings complicate assumptions that higher knowledge automatically translates into stronger attitudes, underscoring the need to investigate mediating factors such as school-based environmental clubs, church teachings, or NGO interventions that may level attitudes nationally (Chanda, 2016; Mwansa, 2019).

Qualitative Insights

Thematic analysis highlighted four key themes:

Value of IEK: Both elders and teachers recognized IEK as a repository of ecological wisdom that enhances student engagement and contextualizes conservation practices. Similar studies have noted that integrating indigenous knowledge fosters cultural identity and environmental stewardship among learners (Banda, 2018; Tiyab et al., 2019).

Barriers to IEK Integration: Teachers cited insufficient training, negative perceptions of IEK as “superstitious and curriculum gaps as major obstacles. These barriers are consistent with regional findings where formal education often marginalizes traditional knowledge systems (Chanza, 2020; Mwale et al., 2019).

Opportunities for IEK in Education: Participants suggested practical activities, collaboration with elders, and localized case studies to enhance IEK integration. This resonates with best practices recommended in literature advocating experiential learning approaches and community engagement to strengthen IEK teaching (Chibvongodze et al., 2019; Ncube, 2021).

Impact on Student Attitudes and Behaviors: Evidence from schools that incorporated IEK revealed increased curiosity, engagement, and pro-environmental behavior among students. These outcomes mirror studies in Zambia and other countries where culturally contextualized environmental education improved learners’ motivation and practical conservation actions (Musonda et al., 2020; Kapembwa, 2017).

Curriculum Analysis

Textbook and syllabus reviews confirmed minimal representation of IEK, with only passing references to traditional practices and no guidance for teachers. This finding underscores a systemic disconnect between community knowledge and formal education policy. Prior research similarly highlights that national curricula in Zambia and the region often neglect indigenous knowledge systems, limiting their influence on student learning (Chibvongodze et al., 2019; Mumba, 2018).

Summary

Overall, the study demonstrates that while students and teachers recognize the importance of environmental conservation, engagement with IEK remains limited by knowledge gaps, curriculum omissions, and resource constraints. Rural students display stronger IEK knowledge, highlighting the role of context and proximity to traditional practices. Qualitative insights underscore both the transformative potential of IEK for student engagement and the systemic challenges impeding its mainstreaming. These findings are consistent with broader African studies emphasizing the need for curriculum reforms, teacher training, and community involvement to preserve and integrate indigenous ecological knowledge effectively (Banda, 2018; Chanza, 2020; Ncube, 2021).

SUMMARY OF FINDINGS

The study investigated the knowledge, perceptions, and integration of Indigenous Ecological Knowledge (IEK) in environmental education across three districts in Zambia. Key findings include:

1. Student Knowledge: Students demonstrated general environmental knowledge, particularly regarding tree planting, bushfire avoidance, and water protection. However, awareness of IEK-specific practices, such as sacred groves and traditional wildlife protection, was limited.
2. Teacher Perceptions: Teachers were moderately familiar with IEK and largely willing to incorporate it into lessons, but lacked adequate training, resources, and curriculum guidance.
3. District Differences: Students in rural Mongu displayed higher IEK-related knowledge compared to Lusaka and Chongwe, reflecting the influence of community context and proximity to traditional practices.
4. Qualitative Insights: Elders and teachers emphasized the value of IEK for cultural relevance, engagement, and environmental stewardship. Barriers included negative perceptions, policy gaps, and limited teacher capacity. Opportunities highlighted included practical activities, storytelling, and collaboration with community elders.
5. Curriculum Gaps: Analysis of textbooks and syllabi revealed minimal inclusion of IEK, confirming a disconnect between formal education and community ecological knowledge.

These findings are consistent with previous research in Sub-Saharan Africa, which underscores the potential of IEK to enhance environmental education while highlighting systemic barriers to its integration (Banda, 2018; Chibvongodze et al., 2019; Ncube, 2021).

CONCLUSION

The study concludes that while there is a general awareness of environmental conservation among students and teachers, the integration of Indigenous Ecological Knowledge into formal education remains inadequate. Students, especially in rural areas, show stronger familiarity with IEK, suggesting that community context plays a critical role in knowledge retention. Teachers’ willingness to incorporate IEK indicates potential for integration, but the lack of training, resources, and curriculum support poses significant challenges. The study highlights the need for systemic interventions to preserve indigenous knowledge, enhance student engagement, and align educational content with community ecological realities.

RECOMMENDATIONS

Based on the findings, the study recommends the following:

1. Curriculum Integration:
   • Incorporate IEK systematically into environmental education syllabi and textbooks, including case studies, cultural metaphors, and references to local practices.
2. Teacher Training and Capacity Building:
   • Provide professional development programs focused on IEK integration, experiential learning techniques, and community-based teaching approaches.
3. Community Engagement:
   • Encourage partnerships with local elders and traditional knowledge holders to support storytelling, practical demonstrations, and mentorship in schools.
4. Practical Learning Opportunities:
   • Promote hands-on activities such as tree planting, sacred grove conservation, and traditional wildlife protection exercises to contextualize learning.
5. Policy Advocacy:
   • Advocate for educational policy reforms that formally recognize and support the inclusion of indigenous knowledge systems in national curricula.
6. Awareness Campaigns:
   • Develop initiatives to sensitize students, teachers, and communities on the relevance and importance of IEK in modern environmental conservation.

Implementing these recommendations can help bridge the gap between formal environmental education and indigenous knowledge systems, fostering culturally relevant, context-sensitive, and sustainable environmental stewardship among Zambian learners.

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