INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)  
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025  
Exploring Funds of Knowledge in Betong, Sarawak Families  
Relevance for Science Learning  
Georgina Anne Edwin Luta., Nurazidawati Mohamad Arsad*  
STEM Enculturation Research Centre, Faculty of Education, Universiti Kebangsaan Malaysia  
*Corresponding Author  
DOI: https://dx.doi.org/10.47772/IJRISS.2025.91100380  
Received: 28 November 2025; Accepted: 04 December 2025; Published: 11 December 2025  
ABSTRACT  
This study explores the concept of funds of knowledge (FoK) within the Betong, Sarawak community,  
emphasizing its role in science education. The notion of FoK refers to the recognition and appreciation of the  
extensive cultural practices, traditions, and wisdom embedded in community life. The research aims to identify  
forms of knowledge commonly practiced by families in Betong, Sarawak and examine their relevance to science  
learning. Grounded in the understanding that students’ cultural experiences shaped by home environments and  
daily practices inform educational engagement, this study adopts a qualitative approach with case studies  
research design involving three informants. Data were collected through observations, and interviews. Findings  
reveal diverse FoK rooted in cultural heritage, daily activities, phenomenological experiences, and ancestral  
traditions transmitted across generations. The community perceives these knowledge systems as vital for  
contemporary development and advocates their preservation for future generations. The study underscores the  
significance of integrating cultural knowledge into science education and highlights the ongoing practice and  
transmission of these FoK within the community. This research contributes to discussions on culturally relevant  
pedagogy and the intergenerational continuity of indigenous knowledge.  
Keywords: Indigenous knowledge; cultural heritage; community-based learning; culturally relevant pedagogy;  
funds of knowledge  
INTRODUCTION  
Funds of Knowledge refers broadly to the knowledge utilized by local communities to sustain their livelihoods  
within specific environmental contexts (Warren, 1991). The term indigenous knowledge is widely defined as  
local knowledge possessed by indigenous communities or knowledge that is unique to a particular culture or  
society (Warren et al., 1993). Within the educational context, Funds of Knowledge encompasses the knowledge,  
experiences, and cultural practices that students bring from their everyday lives and social environments.  
Previous research indicates that incorporating students’ Funds of Knowledge into classroom practice enhances  
their understanding, fosters interest, promotes engagement, and ultimately improves achievement in science  
subjects (Fusco, 2001; Ahmad Nurulazam et al., 2015; Andree & Lager-Nyquist, 2012; McLaughlin & Barton,  
2013; Borgerding, 2016; Mills et al., 2018). Furthermore, Funds of Knowledge is frequently employed as a  
strategy to promote equity in education, particularly for rural students, minority groups, learners from low  
socioeconomic backgrounds, and those who struggle with science learning (Fusco, 2001; Upadhyay, 2006;  
Ahmad Nurulazam et al., 2015; Borgerding, 2016).  
To strengthen the relevance of science education, instructional approaches must extend beyond theoretical  
knowledge and factual recall, incorporating innovative curriculum and pedagogical strategies (Eilks & Hofstein,  
2015). Science learning should be grounded in students’ everyday experiences and community contexts,  
integrating conceptual understanding that enables learners to appreciate the significance of science (Greeno,  
1998; Ostergaard, 2017).  
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Ahmad Nurulazam (2015) argues that teaching science in isolated contexts, disconnected from students’ realities,  
fosters a sense of detachment, rendering science irrelevant, impractical, and distant from their lives. When  
students fail to perceive themselves as part of science, it does not become part of their identity, leading to  
diminished interest and reduced engagement with science in the future (Brickhouse, Lowery, & Schultz, 2000).  
To cultivate deep and sustained engagement with science, it is essential to integrate students’ lived experiences,  
cultural practices, and historical knowledge collectively conceptualized as Funds of Knowledge into science  
instruction (Genzuk, 1999). Accordingly, this study seeks to explore the Funds of Knowledge embedded within  
indigenous families in Betong, Sarawak and to analyse how this knowledge resources intersect with the scientific  
concepts taught in formal schooling.  
Funds of Knowledge in Education Perspective  
The Funds of Knowledge approach emerged in Tucson, Arizona, in the late 1980s as a theory and method through  
which teachers identify, recognize, and validate the knowledge, skills, resources, and strengths possessed by  
families, and subsequently incorporate them into educational practices and pedagogy (Moll et al., 1990). For  
example, Irma Olmedo (1997) documented numerous knowledge resources within extended Puerto Rican  
families through an oral history narrated by a grandmother about the family’s migration experiences in the United  
States. The pedagogical challenge lies in creating meaningful connections between curriculum and instruction  
and the knowledge and skills identified during home visits (González et al., 1995). In the case described above,  
Olmedo (1997) concluded by recommending the use of oral histories in the classroom.  
Based on the Vygotsky theory which emphasizes the importance of sociocultural in shaping student development  
and learning, highlighting the critical role of adults (parents, teachers, and peers) and communities where  
interactions occur between learners and their environments (Kozulin et al., 2003). From this sociocultural  
standpoint, students construct knowledge through communication and collaboration with peers and groups, and  
their understanding evolves through critical thinking and shared meaning-making (Tal & Kedmi, 2006).  
According to this view, when students engage in social discourse and activities around shared issues or tasks,  
knowledge and understanding including scientific understanding are co-constructed. Thus, learning occurs  
primarily through social interaction rather than individual cognitive processes  
In specific cultural and socioeconomic contexts, science is practiced based on natural resources and  
environmental conditions. However, many science textbooks worldwide either ignore cultural components or  
restrict them to Western perspectives on the history of science (Forawi, 2015; Khaddour et al., 2017; Ideland,  
2018). Indigenous worldviews on nature and scientific knowledge vary significantly across societies and  
cultures. Indigenous knowledge often reflects a sacred respect for nature, rooted in the relationship and  
responsibility of Indigenous communities toward the environment (Knudtson & Suzuki, 1992). Learning about  
Indigenous knowledge can help students recognize the deep interconnection between humans and nature within  
cultural frameworks, whether in their own environment or elsewhere.  
In students’ real-world experiences, Indigenous culture and Western science may complement each other.  
Introducing Indigenous knowledge into classrooms provides diverse cultural perspectives and enhances  
interpretation of scientific concepts (Botha, 2012), making science more relevant for learners in multicultural  
settings (de Beer & Whitlock, 2009). Furthermore, integrating Indigenous knowledge into school curricula can  
foster positive experiences and attitudes toward science while preserving local cultural values (Kasanda et al.,  
2005; de Beer & Whitlock, 2009; Ng’asike, 2011; Perin, 2011).  
METHODOLOGY  
Research design  
This study employed a qualitative research approach using a case study design, which is appropriate for  
exploring complex social phenomena within real-life contexts. A qualitative approach allows for an in-depth  
understanding of participants’ experiences, perspectives, and cultural practices, aligning with the exploratory  
nature of this research (Crawford & Irving, 2009). The case study design was selected to provide a holistic  
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INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)  
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025  
examination of Funds of Knowledge within indigenous families in Betong, Sarawak, enabling the researcher to  
capture rich, contextualized data through interviews and observations (Denzin & Lincoln, 1994).  
Informants  
The study involved three informants from Betong, Sarawak, representing diverse age groups, ethnic  
backgrounds, and occupations. Two respondents were Iban women aged between 54 and 65 years, both full-time  
housewives with education up to the Lower secondary certificate school level. Another Iban respondent was an  
18-year-old male student pursuing a Skills Certificate at the Industrial Training Institute in Kota Samarahan,  
Sarawak. All informants were selected to reflect a mix of rural and urban backgrounds, educational levels, and  
occupational experiences relevant to the study context.  
Table 1. Informants background  
Informant  
Informant 1  
Informant 2  
Informant 3  
Age  
65  
Gender  
Female  
Female  
Male  
Ethnicity  
Iban  
Education Level  
Current Occupation  
Housewife  
Lower secondary certificate  
Lower secondary certificate  
Skills Certificate  
54  
Iban  
Housewife  
18  
Iban  
Student  
Research method  
(i) Observation  
Observation was used as a supplementary method to measure research variables and support the study’s findings.  
Through participant observation, the researcher directly observed and experienced the Funds of Knowledge  
practiced within the community, enabling a deeper understanding of the subject. This approach required the  
researcher to actively engage as a member of the group being observed while simultaneously recording events  
as they occurred, which enhanced the validity and reliability of the data collected (Ahmad Mahzan Ayob, 1992).  
(ii)Interview  
Interviews were conducted to gain an in-depth understanding of the Funds of Knowledge commonly practiced  
by the community in Betong, Sarawak. Since not all data could be effectively obtained through observation  
alone, interviews complemented and strengthened the information gathered. The semi-structured interview  
format was adopted, where only a brief framework of topics was prepared without predetermined questions, and  
responses guided spontaneous follow-up questions to explore in greater depth. This approach provided a  
comprehensive view of the relationship between Funds of Knowledge and science learning. Interviews were  
conducted individually, and responses were recorded and documented to facilitate analysis.  
Data analysis process  
The data analysis process followed a thematic analysis approach to systematically identify patterns and themes  
related to the Funds of Knowledge and their connection to science learning. After data collection through semi-  
structured interviews and participant observation, all audio recordings were transcribed verbatim, and  
observational notes were compiled. The researcher then engaged in iterative coding, beginning with open coding  
to categorize significant statements and actions, followed by axial coding to establish relationships among  
categories. Themes were developed by grouping codes that reflected recurring ideas, practices, and cultural  
knowledge relevant to science concepts. To ensure credibility and trustworthiness, triangulation was applied by  
comparing interview data with observational findings, and member checking was conducted where necessary.  
This rigorous process allowed for a comprehensive interpretation of the data within its sociocultural context.  
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INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)  
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025  
Findings  
Based on the interviews and observations, the identified Funds of Knowledge are presented in Table 2.  
Table 2. Funds of Knowledge  
Informant  
Informant 1  
Informant 2  
Informant 3  
Funds of Knowledge  
Making Tuak (Rice Wine) & Bemban Mat  
Making Kasam Ensabi (Fermented Mustard Greens) @ Dayak Mustard  
Making Traditional Fish Spear Gun  
(i) Tuak (Rice Wine)  
Tuak-making is a long-standing tradition among the Iban community, passed down through generations as part  
of their cultural heritage. It reflects the community’s ancestral expertise in food and beverage production.  
Although the practice has evolved over time, it remains an important skill for many Iban people. According to a  
65-year-old tuak maker, the process begins by soaking rice overnight, cooking it until soft, and mixing it with  
finely ground yeast. The mixture is layered and stored in large jars for fermentation, which initially produces  
sweet rice that can be eaten before it transforms into tuak. After a week, water and dissolved sugar are added to  
the fermented mixture, with proportions adjusted for sweetness. Sweet tuak, often called “tuak indu,” is preferred  
by women, while men favor a more bitter taste. The liquid is then left to ferment for two to three weeks before  
consumption, though longer storage enhances its flavor and clarity, indicating quality and age. This traditional  
process not only preserves cultural identity but also demonstrates the Iban community’s deep knowledge of  
fermentation and food preparation.  
(ii) Kasam Ensabi (Fermented Mustard Greens) @ Dayak Mustard  
Kasam Ensabi is a traditional fermented mustard green dish deeply rooted in Iban culture and passed down  
through generations. It reflects the community’s culinary heritage and commitment to preserving ancestral  
knowledge. Despite modernization, the practice continues to ensure future generations maintain this cultural  
identity, as the dish remains a staple complement in Iban meals. The preparation involves cleaning mustard  
greens, mixing them with coarse salt and rice pieces, and fermenting the mixture in a sealed container for several  
days. Rice pieces provide sourness, while salt adds flavor. Longer fermentation improves taste and aroma. This  
dish, known for its distinctive sour and salty profile, can be eaten directly or fried, making it a cherished part of  
Iban cuisine.  
(iii) Traditional Fish Spear Gun  
The history of the traditional fish spear gun dates back thousands of years and is closely linked to the practice  
of spearfishing, an ancient method of hunting fish and other marine life underwater. While evidence shows that  
early humans used various fishing tools and weapons, the development of the spear gun as we know it today is  
more recent. According to Informant 3, traditional spear guns in this community originated in the 1960s and  
were used for shooting fish in rivers. This activity usually took place for one or two days depending on river  
conditions and was often done at night when fish were easier to catch. The spear gun was made from durable  
hardwood such as tebelian or tapang, which ensured longevity. The spear tip was crafted from heated iron,  
hammered into an arrow-like shape for sharpness, following traditional metalworking techniques. Rubber bands  
provided the propulsion force, and the more they were stretched, the stronger the shot. A string attached beneath  
the gun was used to secure fish after being speared.  
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INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)  
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DISCUSSION  
This study’s exploration of Funds of Knowledge among families in Betong, Sarawak demonstrates that these  
resources encompass culturally embedded skills and practices acquired through daily activities and transmitted  
across generations. Consistent with Moll et al.’s (1992) definition of Funds of Knowledge as “historically  
accumulated and culturally developed bodies of knowledge and skills essential for household functioning or  
individual well-being,” the findings highlight how traditional practices such as food preparation and artisanal  
craftsmanship remain integral to community life. These practices not only sustain cultural identity but also  
represent valuable knowledge systems that can be leveraged in educational contexts.  
Interviews and observations revealed strong connections between these cultural practices and scientific concepts  
within the school syllabus. For example, tuak-making during the Iban Gawai Festival illustrates fermentation  
and microorganism activity, aligning with topics on chemical changes and biological processes. These examples  
demonstrate how indigenous knowledge provides authentic, real-world applications of scientific principles  
taught in formal education.  
Further findings include the preparation of Kasam Ensabi (fermented mustard greens), which exemplifies food  
preservation techniques such as salting to inhibit microbial growth, a concept addressed under Food Preservation  
Technology in the Year 6 syllabus. Likewise, the traditional spear gun used for fishing illustrates the application  
of force and speed, where the elasticity of rubber bands determines the velocity of the spear. These culturally  
rooted practices offer meaningful contexts for science learning, bridging abstract concepts with tangible  
experiences from students’ cultural environments.  
The integration of Funds of Knowledge into classroom instruction has significant pedagogical implications. By  
connecting science content to students lived experiences, educators can foster culturally responsive teaching that  
values diversity and promotes inclusivity (Esteban-Guitart & Moll, 2014; Hogg & Volman, 2020). Incorporating  
local knowledge, such as fermentation processes, and traditional technologies into science lessons not only  
contextualizes learning but also affirms students’ cultural identities. This approach enriches educational  
experiences, strengthens engagement, and underscores the relevance of schooling to everyday life, thereby  
creating a more holistic and meaningful learning environment.  
CONCLUSION  
This study demonstrates the potential of leveraging the Funds of Knowledge (FoK) within Iban families in  
Betong, Sarawak to enhance science education by connecting indigenous practices in the school science syllabus.  
Cultural activities such as traditional food preparation and traditional fish spear gun involving force and speed  
provide authentic contexts for understanding science concept such as fermentation and the principles of force  
and speed, thereby making learning more meaningful and relevant. Integrating FoK into classroom instruction  
promotes culturally responsive pedagogy, enriches students’ learning experiences, and bridges the gap between  
home and school knowledge, affirming learners’ cultural identities while fostering inclusivity. The implications  
for teaching and learning science are significant: educators should incorporate students’ cultural knowledge into  
lesson design to improve engagement, conceptual understanding, and equity in education. However, this study  
is limited by its small and non-representative sample of only three informants, which constrains the  
generalizability of the findings. Future research should involve larger and more diverse samples, explore FoK  
across different indigenous communities, and examine the impact of culturally integrated science instruction on  
students’ academic performance. Additionally, developing and testing instructional frameworks that  
systematically embed indigenous knowledge into science curricula would provide valuable guidance for  
educators seeking to implement culturally responsive practices.  
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