INTERNATIONAL JOURNAL OF RESEARCH AND SCIENTIFIC INNOVATION (IJRSI)  
ISSN No. 2321-2705 | DOI: 10.51244/IJRSI |Volume XII Issue XI November 2025  
The Place of Indigenous Knowledge Systems (IKS) in the Teaching of  
Science: A case study of Fifteen Primary Schools in Gwanda South  
Maretha Dube  
Midlands State University National Language Institute  
DOI: https://dx.doi.org/10.51244/IJRSI.2025.12110010  
Received: 07 November 2025; Accepted: 14 November 2025; Published: 27 November 2025  
ABSTRACT  
Given the multicultural configuration of Zimbabwean classrooms, teachers of science and technology, like  
educators across the field of all learning areas, are gradually being challenged to reflect how they and their  
learners perceive of and, as a result, construct knowledge. In an expanding globalised world, learners can  
easily become isolated from what is taught in science and technology, as well as the way it is taught. Using the  
Indigenous Standpoint Theory (IST) which purports that, when working in a community, there is need to  
involve and respect the ethos of the local people culturally, morally, socially and spiritually, this article looks  
into the value of incorporating indigenous knowledge systems in the teaching of science in primary schools.  
The paper recommends the inclusion of SeSotho indigenous knowledge systems in the school curriculum as  
means of demystifying science and technology to the indigenous communities.  
Keywords: Indigenous Knowledge Systems, Mainstreaming, Ethno-Science, Basotho, Curriculum  
INTRODUCTION  
All nations, the world over are working hard to achieve socio-economic development in various spheres of  
their economies. However, development can never be complete and meaningful without scientific innovation.  
To have innovations, the education systems of different economies need to produce scientists and nurture a  
powerful scientific resource base for sustainable socio-economic development. Science is a pillar and  
springboard for economic development and success. Discoveries made by scientific researcher are key to a  
healthy prosperous community as science has the capacity to solve some socio-economic problems such as  
poverty, inequality and unemployment.  
Zimbabwe is multilingual and multicultural in nature. As a post-colonial state, Zimbabwe is not completely  
free from the shackles of colonialism. During the colonial era, English was the lingua franca with Shona and  
Ndebele being widely used as dominant national languages. Other indigenous languages like Sotho or Sesotho,  
Venda and Kalanga were viewed as minority languages and as such were not accorded enough space in the  
school curriculum. Due to this approach, these so-called minority languages suffered severe marginalisation to  
the extent that they were removed from the primary school curriculum. At independence, in 1980, SeSotho is  
one of those languages which were no longer offered in primary schools. This implies that Sesotho was  
replaced by Ndebele and this had a bearing on the cultural development of the Sotho people. This further  
implies that the Indigenous Knowledge System of the Sotho community were negatively affected since there  
was no one to teach the language and produce the relevant literature.  
This paper argues for the integration of Indigenous Knowledge System (IKS) in the teaching of Science at  
primary school level. It is a case study seeking to establish how IKS could be part of Science teaching through  
mainstreaming Sotho as one of the formerly marginalised indigenous languages.  
Indigenous Knowledge Systems  
Indigenous Knowledge Systems refers to unique local knowledge that is particular to a given culture or society  
(http://www.sedac.ciesin.columbia.edu). The website further argues that this body of knowledge is particular to  
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a geographical area upon which the indigenous people have been surviving for years. In the light of  
colonialism, such knowledge forms have endured the onslaught of Western imperialism. IKS are forms of  
knowledge whose origins are local and natural (Alteri,1995). According to Ermine (cited in Hammersmith  
2007), IKS are linked to the communities that produce them. He further observes that the communities have  
complex kinship relationships among the people, animals and other natural phenomena. IKS are known by  
different names such as indigenous ways of knowing (Nyota and Mapara 2008), or rural knowledge or ethno-  
Science or people’s science (Altieri 1995).  
The term Sesotho refers to a language that is spoken by Sotho people. It is important to point out that SeSotho  
was taught in pre-independent Zimbabwe until the late sixties when the colonial government recognised only  
chiShona and isiNdebele as the two national indigenous languages. Reasons for the termination of SeSotho in  
schools were not clear.As a result of extensive lobbying by civic organisations like the Zimbabwe Indigenous  
Languages Promotion Association (ZILPA) and the provisions of the new national constitution, Sotho  
language has been reintroduced in some Gwanda South primary schools where the language is predominantly  
spoken. The removal of SeSotho from the school curriculum meant that infant classes in Gwanda South were  
to be taught in Ndebele as an indigenous language. This situation dealt the Sotho speaking children a double  
blow since Ndebele to them was a second indigenous language. Thus, the children were faced with a language  
and cultured dilemma. The learning of subjects like science could therefore not easily be linked with the Sotho  
indigenous knowledge systems, hence the focus of this paper to seek ways of using IKS to enhance the  
teaching of science at infant level through mainstreaming SeSotho.  
Purpose  
This study sought to establish the link between Sotho IKS and conventional science by searching for ways of  
infusing IKS in the school curriculum using the mainstreaming of SeSotho. It further sought to identify  
successes and challenges in using SeSotho and infusing IKS in science teaching.  
Importance of the study  
The study focused on identifying the role of IKS in the teaching of science through mainstreaming SeSotho as  
an indigenous language. The infusion of IKS in the teaching of science could strengthen the learners’  
understanding of the subject since they would be moving from the known to the unknown. It is further  
envisaged that the findings from the study will influence planning and policy making in the field of education  
at various levels.  
REVIEW OF RELATED LITERATURE AND THEORETICAL FRAMEWORK  
This paper is grounded in the Indigenous Standpoint Theory (IST) which purports that, when working in a  
community, there is need to involve and respect the ethos of the local people culturally, morally, socially and  
spiritually. As a theory, the indigenous standpoint theory is a method of enquiry and a process of making more  
intelligible, the corpus of objectified knowledge about indigenous communities as it emerges and organises the  
understanding of people’s lived realities (Nakata, 2007). The theory underscores the important agentive role  
that ought to be played by the indigenous people in matters that benefit or impact their lives. The theory  
explores the actualities of the lived everyday experiences from an endogenous perspective as opposed to  
deploying predetermined exogenous concepts and categories for explaining experiences. Regarding education,  
the theory states that any type of knowledge should be ontologically and epistemologically reflect the values  
and beliefs of the people who are meant to benefit from it.  
Within the education fraternity, particularly teaching, the theory finds relevance in that it offers important  
insights to teachers and learners for shaping and validating factual, subject specific content and critically  
conceptualising and integrating social and personal skills, processes and information that learners bring, and  
which ultimately adjust or reconstruct knowledge content (Van Wyk, 2002). Thus, the application of the  
Indigenous theoretical standpoint makes education and schooling more responsive to social change, indigenous  
epistemologies as well as people’s lived experiences. This encourages the cross-fertilising perspectives in  
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science and technology production in local contexts considering how the setting allows the teaching and  
learning process to rely on what the students already know (Roth,1998).  
METHODOLOGY  
This study adopted a mixed methods approach which used both the qualitative and quantitative approaches.  
The qualitative approach was used to get an in-depth understanding of the respondents’ perceptions on how  
indigenous SeSotho knowledge could be used in the teaching of science. The information generated was the  
verbatim expressions of the respondents (Monton, 2001). The approach helped the researcher to make an  
exploration of the respondents’ attitude and motives (Welman et al, 2005).  
Gwanda South District has 40 primary schools with 35 of them expected to teach SeSotho. However, in reality  
only 22 primary schools actually taught SeSotho. The study used a systematic random selection of 15 out of a  
total of the 22 primary schools that taught Sotho language in Gwanda South district. These 15 schools were  
selected because of easy access and adequate staffing. The participants involved 15 school-heads, 15 teachers,  
1 district schools’ inspector, 1 chief and 3 councilors. In qualitative research, purposive sampling is used  
because it focuses on rich sources of information on the phenomenon being studied (Chisaka 2014). To come  
up with the sample the researcher used personal judgement and expertise about the Sotho language and culture.  
Purposive sampling which is sometimes called judgmental sampling was used (Hagan, 2006) quoted in Berg  
(2009).  
Semi-structured interviews and group discussions were used to generate and collect data. The researcher  
personally administered the interviews and moderated the group discussions. There were three group  
discussions of 4 participants per category. These were for the councilors, heads, teachers and learners.  
Systematic random sampling was used to select the four participants for each group of learners from grade 1 to  
3 at the same school. The interviews and focus group discussions were used to generate and collect data from  
the same respondents. Each interviews took thirty minutes and the group discussions took forty minutes each.  
The interviews and focus group discussions were conducted at the selected schools during working hours.  
Semi structured interviews produced quantitative data while the focus group discussions generated qualitative  
data. The different instruments were used to collect data, for purposes of triangulation. Triangulation of  
methods involves the use of different data collection instruments with the same subjects. This has the merits of  
strengthening the weaknesses found in one method (Elaine, 2002). To ensure consistency and leading to  
trustworthiness of the study, it was important to spend the same amount of interview time with each  
interviewee (Thomas and Nelson 2001). During the interviews and focus group discussions, the researcher  
made detailed notes on the respondents’ views and perceptions including the information they conveyed  
through body language. The transcriptions and the observer notes provided a complete picture of the  
discussions that took place (Berg, 2009).  
Data were collected in the form of thick descriptions of the respondents for both the interviews and focus  
group discussions. The qualitative data were subjected to content analysis which involved considering  
consistency of comments and responses to probes and questions by respondents across interviews and focus  
group discussions (Berg, 2009). The purpose of such an analysis was to identify trends and patterns that  
reappear during the course of interviews or focus group discussions. Qualitative data were presented in  
verbatim excerpts of the respondents to capture their lived experiences. The quantitative data were processed  
using the Statistical Package for Social Sciences (SPSS). Presentation was in the form of frequency tables and  
charts.  
FINDINGS AND DISCUSSIONS  
The study sought to find the place of Sotho IKS in the teaching of science subjects in the primary school. A  
case study using mixed methods approach was used. Data gathering involved the use of questionnaires and  
group discussions administered by the researcher. Qualitative and quantitative data was collected. This study  
found that even though Sotho was spoken in the areas identified for the study it still faced competition with  
other dominant languages like Ndebele and also to a certain extent, Shona. Such a scenario greatly determined  
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the extent to which Sotho was spoken as a language of transaction and whether it should be taught in schools  
in the Sotho speaking communities. The following sections give an outline and discussion of the collected  
data.  
Figure 1 below confirms the above assertion.  
Primary schools that offer Sotho in Matabeleland South Province  
Figure 1. Primary schools supposed to teach Sotho in Matabeleland South (n=35)  
According to the Ministry of Primary and Secondary Education data there are 40 primary schools in Gwanda  
South district 35 of which should teach Sotho. According to the findings of the study, Figure 1 indicates that  
64. 71% (n=22) schools taught Sotho while 35.29% (n=13) did not teach the language although they were in a  
Sotho speaking community. The data solicited indicated that Ndebele was taught instead of Sotho. The  
participants indicated lack of competence in Sotho, lack of interest in the language and non-availability of  
resource materials such as text books. The situation indicated a policy gap regarding the implementation of the  
Sotho language. The overarching implication was that the Sotho IKS integration in science subjects was  
negatively affected. Such a practice works against the Indigenous Standpoint Theory (IST) which advocates  
for a need to respect and uphold the local community cultures and ethos. The practice further contravenes the  
provisions of the 2013 Zimbabwean constitution and the Ministry of Primary and Secondary circular number 1  
of 2002 which provide for the teaching of Sotho as a language of instruction at infant level in Sotho speaking  
communities.  
The above findings made it necessary to seek personal information about the teachers deployed in the schools  
selected for this study, hence the information in Table1below.  
Table 1. Biographic variables for Primary School Teachers in Sotho speaking communities (n=31)  
Biographic Variable Variable Description Frequency  
Percentage  
32.3  
Gender  
Male  
10  
21  
3
Female  
40-44  
45-49  
67.7  
Age  
9.7  
6
19.4  
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INTERNATIONAL JOURNAL OF RESEARCH AND SCIENTIFIC INNOVATION (IJRSI)  
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50-54  
55-59  
60-65  
9
29.0  
35.5  
6.45  
0
11  
2
Highest Professional PhD  
Qualification  
0
Masters  
0
0
Honours  
0
0
Bachelor’s degree  
16  
51.6  
48.4  
0
Diploma in Education 15  
Other  
0
Job Title  
District  
Schools  
Inspector (DSI)  
Heads of Schools  
Teacher  
1
3.2  
15  
15  
5
48.4  
48.4  
16.1  
25.8  
19.4  
16.1  
12.9  
9.7  
Teaching  
Experience  
5-10 years  
11-15 years  
16-20 years  
21-25 years  
26-30 years  
31-35 years  
36-40 years  
8
6
5
4
3
0
0
Level Taught  
ECD A  
ECD B  
Grade 1  
Grade 2  
Grade 3  
DSI  
6
20  
6
20  
6
20  
6
20  
6
20  
N/A  
N/A  
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Table 1 indicates that the lowest qualification of the teachers in the schools selected for the study is the  
Diploma in Education with the Bachelor’s degree being the highest. Furthermore, the data indicates that the  
participants were mature people with vast teaching experience. According to table I, the participants teaching  
experience ranges from 5 to 35 years. The lowest experience is 5to 10 years with 6.1% (n=5) while those with  
11to 15 years are the majority with 25.8 % (n=8). According to the solicited data all the participants except the  
DSI were suitably qualified to teach infant classes according to the Ministry’s standards. The findings imply  
adherence to set criteria for selecting teachers as well as when promoting them. The researcher also observed  
that the teachers selected to teach infant classes were quite mature with their age ranging from 40 to 65 years.  
Such data is testimony that deployment of teachers to take infants classes was a deliberate exercise to using set  
criteria thought to benefit such classes. This implies that the Ministry of Primary and Secondary Education had  
mandate to implement government policy the way they saw fit, hence the need to seek personal details about  
teachers meant to teach Sotho. The expectation is that the same principle of selection is used for selecting  
teachers who take Sotho classes.  
Use of mother tongue  
Figure 2. Teachers whose mother language is Sotho (n=31)  
Figure 2 above indicates the language competencies of teachers assigned to teach the Sotho language.  
According to the data given above 54.84% (n=17) speak Sotho as their mother language. The other 45.16%  
(n=14) speak Sotho as their second language. This may imply that the teachers may have different levels of  
language and cultural content that may shape attitudes and behavior towards the Sotho language. It further  
implies that the indigenous Sotho speaking teachers are better placed to implement the teaching of the Sotho  
language than their counterparts who use Sotho as a second language. With such background information it  
became necessary to find out if the teachers were trained to teach Sotho or not.  
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Sotho trained teachers (n=31)  
According to given statistics, 64.52% (n=20) are Sotho trained teachers and 35.48% (n=11) are not qualified to  
teach the Sotho language. This revelation has a negative effect on the attempts to mainstream the teaching of  
the Sotho language. The implication is that the untrained teachers rely on the language skills they gather from  
their communities which are currently a hybrid of Sotho, Tswana, Ndebele and Shona languages. Such a  
scenario does not auger well for the vulnerable infant classes and the Sotho mainstreaming programme.  
Interviews and group discussions indicated that the use of the mother language especially for infants was a  
welcome move in schools. This further supports the need to have Sotho trained teachers to run the Sotho  
mainstreaming programme. A female teacher had this to say;  
“At infant level the children learn better in their mother tongue. This reduces the burden of learning different  
languages at the same time.”  
The above given sentiments are in line with the Education Act 1987 which was amended in 2020, which  
emphasises the use of mother tongue in schools. In the formative years of education, it is important that  
education should be in indigenous languages and Sesotho is one of them. Article 27 of the UNDHR (1948)  
states that minorities shall not be denied the right to --- enjoy their culture--- religion and language. In the  
context of Zimbabwe, Sesotho speakers have a right to speak their languages and develop their culture.  
The use of mother tongue has the support of the 2013 Zimbabwe Constitution. Section 6 of the constitution  
provides for the teaching of indigenous languages in a bid to democratise the school curriculum and increase  
tolerance and diversity in terms of thinking. However, such declarations should be translated into tangible  
efforts to develop the indigenous languages so as to redress their current status (Maseko and Dhlamini, 2013).  
The study further sought to establish the extent to which teachers were able to integrate Sotho IKS in science  
subjects.  
IKS in science teaching  
The study found that there was a certain level of Sotho IKS integration in science teaching at primary school  
level, hence the information displayed in Table 2 below.  
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Table 2 shows that 65.5% (n=20) agree that Sotho IKS are an important aspect of Sotho culture. On the other  
hand, 9.7% (n=3) feel that Sotho IKS are not an important aspect of culture. While 25.8% gave no response.  
On the need to preserve Sotho IKS as intellectual property, 51.6% (n=16) agreed while 16.1% (n=5) did not  
agree. The remainder 32.3% (n=10) did not give responses. Regarding the integrating of Sotho IKS in the  
teaching of science subjects, 58.1% (n=18) agreed that there was such an integration, while 22.6% (n=7) felt  
that there was no integration. The rest, 19.4% did not respond to the question. On the communities’ use of  
traditional ways of preserving food, 71% (n=22) agreed that their communities had traditional knowledge of  
preserving food. There was no negative response. The remaining 29% (n=9) did not respond to the question.  
Concerning the use of traditional medicine for some ailments, 83.9% (n=26) were positive that their  
communities had knowledge of medicine. The was no negative response. There was no response from 16.1%  
(n=5).  
The responses given above indicated that although the respondents were Sotho speaking they did not have a  
sound knowledge of what Sotho IKS are and this was confirmed by a substantial number of no responses. This  
may further imply that there were no clear systems or structure in the communities to pass such information  
from generation to generation. This places emphasis on relying on the education system to play the role. In  
spite of the fore mentioned, there was evidence that there was integration of Sotho IKS in the teaching of  
science subjects at primary school level.  
Language is the vehicle of culture. It is through language that traditions are passed on from generation to  
generation.  
A school head said;  
“Children should be taught from the known to the unknown. Teachers should identify topics which can be  
illustrated by activities such as brewing beer, making morula/marula wine or sour milk. The children are  
familiar with such activities from their homes and learning can be made easier”.  
The activities mentioned above such as brewing maheu/mahewu (a fermented corn and malt non-alcoholic  
beverage), opaque beer, morula/umkumbi (marula wine) and sour milk are truly traditional ideas which are  
scientific. The three processes stated above use the process of fermentation to produce alcohol and sour milk  
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(mankhatha/amasi). The alcohol is popular for religious-social purposes in the traditional sense and sour milk  
is for nutrition.  
At lower levels, the Grade 1 to 3 syllabus has topics on health and food. Such topics as making sour milk and  
brewing can be introduced. The concept of fermentation could be discussed in simple terms, using indigenous  
languages so that it does not sound like a new or foreign idea when it is discussed in Chemistry and Biology  
lessons at secondary level. Such an approach in teaching is very important in helping the learners as it  
demystifies scientific concepts. It makes the young learners feel at home in the science classroom as the  
concepts would continually make recourse to their lived experiences. However, this requires commitment and  
critical thinking on the part of the teachers as they rethink of how they can strategically construct opportunities  
and spaces in which they will be able to build on the learners’ knowledge and experience (Harlen and  
Elstgeest, 1992), in the process, enabling learners to position themselves in a democratised curriculum.  
Discussions with learners revealed that they had knowledge about food preservation as well as indigenous  
ways of treating ailments when they said,  
Yes, at school we are taught about how to preserve meat and vegetables. Also at home our grandmothers teach  
us these methods. We have even seen how they brew beer which they sell to pay our school fees.  
In African communities, food preservation through dehydration is common practice. One councilor said;  
“As traditional leaders we would be happy if teachers could transmit our culture to the children. Most of us in  
rural areas, do not have refrigerators. In most cases we use drying to keep our food for a long time eg. meat,  
fish and vegetables”.  
Traditionally Africans had and still have ways of preparing and preserving food. The focus group discussion  
with teachers - in - charge of infant classes revealed that in the SeSotho tradition, dried meat  
mekhoapa/chimukuyu/imihwabha (biltong) and mfushoa/umfushwa (dried vegetables) are still some of the  
most common food items produced through drying. This is because there are seasons of the year when  
vegetables would be in abundance then followed by the cold dry season when there are hardly any fresh  
vegetables from the fields.  
Through the discussion they explained that meat was cut into long stripes before sprinkling with salt or the ash  
of certain plants that could be used instead of salt. The meat was then hung to dry without boiling it. Such  
practice was common during hunting expeditions/ safari or ijumo in Ndebele. Vegetables are cut and dried or  
boiled before drying. The teachers explained that mushrooms (maboa/howa/amakhowa) were first boiled and  
then dried. Fish were smoked while birds, hare and rock rabbits were boiled then dried on the fire or smoked.  
Whilst drying using wood fire the meat would acquire an aroma that is appealing to consumers.  
The method of dehydration was and is still meant to drive out moisture from the food so as to limit bacterial  
activity from decomposing it. During drying, most nutrients in the food are retained whilst some are destroyed.  
The process of drying could be taught in the primary school through outsourcing facilitators from the  
community. This could bring parents into active participation in curriculum implementation. Among the Sotho  
people selected varieties of maize cobs, ntse (sweet reed) and sorghum were hung inside the traditional  
kitchens, so the teachers explained. Soot from the hearth was used to coat the grain. The seed attained a bitter  
taste that protected it from the stock borers and rodents or rats. The seed could last for at least two or three  
seasons. When this method is compared with the one used by current seed houses, it is found to be better  
because today’s seeds preserved using modern methods do not last for more than one season. In this way  
ethno-science seems to have an advantage over conventional methods of preservation.  
On the medical front one teacher said,  
“The aloe ichena in Ndebele is used to treat some stomach ailments in humans and can also be used as  
preventive medicine for the new castle disease in chickens”.  
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The above given information is evidence enough that IKS can be used alongside conventional science in the  
medical field. Although the respondents had knowledge about the plants to be used for treating different  
ailments, they could not give the scientific principle involved. This is often the reason why Western  
pharmaceutical companies often tap the medical knowledge of Africa’s traditional pharmacologists  
(Emeagwali www.africahistory.net).  
Medically, it was interesting to note that even Early Childhood Development (ECD) learners are aware of the  
conditions that can be treated using indigenous knowledge. A learner from one of the schools explained that a  
scorpion bite can be treated or using ashes made from roasted and ground scorpion tails. The ash is then  
rubbed on the spot of the bite and some is eaten. The school head further explained that the ashes neutralises  
the poison in the body and the pain subsides. Similarly, one could eat the ash even when they have not been  
beaten by a scorpion. He explained that the process had the effect of a preventive vaccine. When one is beaten  
after the process, the poison is neutralised and the effect becomes mild. Such traditional knowledge needs to be  
infused into the science curriculum so that IKS become part of conventional knowledge.  
When interviewing the chief the following sentiments came out.  
Our Sotho culture is very rich in ways of preserving food. The problem is that we now look down upon those  
methods in favour of methods brought about by the Whites. What we know is that meat and vegetables are  
dried to be used later instead of using refrigerators. Also instead of drinking bottled beer, we used to drink  
morola/umkumbi (marula wine) which is very nutritious. It is unfortunate that nowadays there are very few  
people who can pass this knowledge to our children. Culture is very important. I have noticed the development  
of cultural villages, I think that can help to revive and strengthen our culture.  
One of the school heads said,  
“Traditionally it is common knowledge that if one has a bout of “flue” a mixture of guava, lemon and  
eucalyptus leaves is boiled and the person is given to drink for a day or two and they get healed”.  
When probed to give specific measurements, he just said that a ‘reasonable’ amount should be given.  
Another area where traditional science knowledge could be tapped and used to educate children under the  
topic, health. However, it is acknowledged that the plants mentioned above are exotic although used in a  
traditional manner. The use of plants and animals in traditional medicine, could assist to help the children to  
see the need to conserve plants and other animal species in the environment. This could lead to stewardship of  
the environment and preservation of eco systems. It is here that culture through an indigenous language plays a  
role in science education and conservation of the environment. The conservation of plants is quite critical in  
greening the environment and so play a crucial role in mitigating climate change and global warming.  
Successes  
The chief who was interviewed was grateful that SeSotho was reintroduced in the education system. She  
seemed optimistic about cultural revival. Language is a cultural treasure (Chiwome and Gambahaya, 1998).  
The reintroduction of SeSotho in the school curriculum is in line with the Ministry of Primary and Secondary  
education secretary’s circular Number 1 of 2002 which emphasises the teaching and learning of mother tongue.  
The policy pronouncement is complemented by the 2013 Zimbabwe constitution which recognises sixteen  
formerly marginalised indigenous languages. It is in line with these legislations that has made it possible for  
SeSotho to be reintroduced in primary schools in Gwanda South.  
According to infant teachers interviewed, lobbying civic organisations like the Zimbabwe Indigenous  
Languages Promotion Association (ZILPA) played a significant role in influencing opinion on the inclusion of  
SeSotho as one of the recognised indigenous languages by the Zimbabwe Constitution. Furthermore, the  
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association sensitised the SeSotho community on the need to mainstream SeSotho in the primary school  
curriculum.  
Challenges  
During interviews heads of schools lamented lack of material and human resources in the implementation of  
SeSotho as a language. The dearth of Sotho skills among educators deserves urgent attention. The non-  
availability of SeSotho teachers implies that it could be difficult to use SeSotho in the teaching of Science at  
primary school level. This has the effect of negatively affecting IKS since the English language is used as the  
medium of instruction. Furthermore, the mainstreaming of the Sotho language in the education sector is largely  
rhetorical without adequate support to make it a reality.  
CONCLUSION  
It is possible to infuse IKS in the teaching of science through mainstreaming SeSotho as an indigenous  
language. To make this a reality, the teaching of SeSotho in primary schools needs to be well resourced.  
Curriculum reform needs to factor in SeSotho IKS so as to help develop the SeSotho language and culture and  
its use in science teaching thereby ending the dichotomy between traditional science and conventional science.  
There is need for a paradigm shift towards indigenising knowledge to help formerly marginalised cultures to  
develop.  
RECOMMENDATIONS  
From the findings in the study it is recommended that resources for the teaching of SeSotho in schools should  
be made available. A deliberate effort should be made by central government to facilitate teacher education  
colleges and national universities to train prospective Sotho teachers. This is because the needed resources are  
in the form of qualified SeSotho teachers and learning materials such as textbooks which are currently in short  
supply. While government is commended for recognising Sotho as an official language, there is need to step up  
efforts to monitor the implementation of the provisions of the Secretary’s circular number 1 of 2002 which  
requires that infant classes should be taught using the mother language to enhance understanding of concepts.  
In areas like Gwanda South where SeSotho is predominantly spoken, SeSotho trained teachers should be  
deployed to schools that offer the language. Currently there is no strong policy aimed at achieving this. It is not  
a surprise to find Ndebele or Shona speaking teachers teaching infant classes in a SeSotho speaking area. Such  
a scenario under develops the SeSotho language and culture as well as the influence of IKS in learning. The  
ongoing curriculum reform should factor in the use of IKS in the teaching of science. Science topics could be  
arranged so as to include IKS. Thus, the gap between viewing the curriculum as an aspiration could be  
narrowed through using the research and development approach to teaching (Stenhouse, 1995).  
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