An integrated approach for the delineation of arable land and its cropping suitability under variable soil and climatic conditions in the Nkonkobe municipality, Eastern Cape, South Africa
- Authors: Manyevere, Alen
- Date: 2014
- Subjects: Soils -- Classification -- South Africa -- Eastern Cape , Soil degradation -- South Africa -- Eastern Cape , Ethnoscience -- South Africa -- Eastern Cape
- Language: English
- Type: Thesis , Doctoral , PhD (Soil Science)
- Identifier: vital:11965 , http://hdl.handle.net/10353/d1019856 , Soils -- Classification -- South Africa -- Eastern Cape , Soil degradation -- South Africa -- Eastern Cape , Ethnoscience -- South Africa -- Eastern Cape
- Description: Arable crop production in Nkonkobe Municipality is low due to abandonment of potentially productive land and low productivity of the cultivated land. Little attention has been given to farmers perspectives with regards to crop production and land abandonment. Understanding the relationships of indigenous knowledge systems, where local approaches to soil classification, appraisal, use and management and land evaluation, and scientific approaches could be important for the effective use of available soil resources while avoiding those resources that are vulnerable to degradation. In addition, the interactions between soil factors and climate could be useful in understanding the erodibility of soils. The intergration of scientific research and indigenous knowledge systems could help in the identification and delineation of high potential land and on crop suitability evaluation. The objectives of the study were: (i) to determine farmers‟ perspectives with regards to land utilisation and abandonment, constraints on crop production and crop preferences, (ii) to integrate and compare indigenous knowledge systems with scientific approaches of soil classification and potential, (iii) to determine the effect of climate and soil factors on erodibilities of soils in the Municipality (iv) to delineate arable land and evaluate its suitability for maize, potato, sorghum and cowpea under rainfed agriculture. Using semi-structured and open-ended interviews, information on limitations to crop production, cropping preferences, indigenous soil classifications, cropping potential ratings and erosion was captured. Descriptive and correlation statistics were used to analyse farmers‟ responses. The information was later used for a pilot participatory mapping and the determination of the agricultural potential of the soils in three selected villages of the Municipality. Field boundaries of soil texture, colour, depth, and slope position were captured using global positioning systems (GPS). The relationship between the degree of erosion and soil and slope factors was analysed by step-wise regression. Crop suitability for rainfed agriculture was done using the FAO guidelines for Land evaluation for rainfed agriculture. The spatially referenced crop suitability classes were produced by applying the Law of Limiting Combinationusing GIS Boolean Logic. The major biophysical factors, affecting crop production and land utilisation were soil degradation and low and erratic rainfall, while other factors included lack of farming equipment and security concerns. Maize, spinach and cabbage were the main crops grown, with maize sorghum and wheat the most abandoned crops. While it was difficult to accurately correlate indigenous classification with international scientific classification, the importance of colour, texture and soil depth for both classification and soil potential, suggests that some form of correlation is possible which enabled communication and other extension information to be conveyed. The shallow and stony soil (urhete) correlated well with the Leptosols in World Reference Base (WRB) or Mispah and shallow Glenrosa soils in the South African system. The red structured clays (umhlaba obomvu) matched the Nitisols in WRB or Shortlands in the South African system. The non-swelling black clayey soils (umhlaba omnyama) matched soils with melanic A horizons in both the WRB and South African soil classification systems. The dongwe and santi soils developed in alluvial sediments belonged to the Dundee, Oakleaf or Augrabies soils in the South African classification system and fluvisols or Cambisols in the WRB system. There was good agreement between farmers assessment of the cropping potential and scientific approaches but scientifically high potential red soils were rated lowly by the farmers due to difficulties in management caused by shortages of farm machinery, especially under dryland farming. Overall, the soil factors affecting erosion were influenced largely by climate, while parent material was also important. Climate had a dominant influence on soil factors most notably fine sand and very fine sand fractions and exchangeable sodium percentage being more important on soil forms occurring in arid and semi-arid climate and less in the sub-humid and humid areas, where clay mineralogy, particularly kaolinite and sesquioxide dominated. Dolerite derived soils were the most stable and should be given the highest priority for cropping development while mudstone and shale derived soils had a lower cropping potential. While slope gradient and length had some effect on soil erosion in arid and semi arid environments its influence was generally overshadowed by soil factors especially in humid zones. Cow pea and sorghum were the most adapted crops in the region while potato and maize were marginally suitable under rainfed agriculture. The study revealed that most adapted crops were not necessarily the most preferred crops by the farmers. A small percentage of the land was delineated as arable and therefore optimisation of this available land should be prioritized.
- Full Text:
- Date Issued: 2014
- Authors: Manyevere, Alen
- Date: 2014
- Subjects: Soils -- Classification -- South Africa -- Eastern Cape , Soil degradation -- South Africa -- Eastern Cape , Ethnoscience -- South Africa -- Eastern Cape
- Language: English
- Type: Thesis , Doctoral , PhD (Soil Science)
- Identifier: vital:11965 , http://hdl.handle.net/10353/d1019856 , Soils -- Classification -- South Africa -- Eastern Cape , Soil degradation -- South Africa -- Eastern Cape , Ethnoscience -- South Africa -- Eastern Cape
- Description: Arable crop production in Nkonkobe Municipality is low due to abandonment of potentially productive land and low productivity of the cultivated land. Little attention has been given to farmers perspectives with regards to crop production and land abandonment. Understanding the relationships of indigenous knowledge systems, where local approaches to soil classification, appraisal, use and management and land evaluation, and scientific approaches could be important for the effective use of available soil resources while avoiding those resources that are vulnerable to degradation. In addition, the interactions between soil factors and climate could be useful in understanding the erodibility of soils. The intergration of scientific research and indigenous knowledge systems could help in the identification and delineation of high potential land and on crop suitability evaluation. The objectives of the study were: (i) to determine farmers‟ perspectives with regards to land utilisation and abandonment, constraints on crop production and crop preferences, (ii) to integrate and compare indigenous knowledge systems with scientific approaches of soil classification and potential, (iii) to determine the effect of climate and soil factors on erodibilities of soils in the Municipality (iv) to delineate arable land and evaluate its suitability for maize, potato, sorghum and cowpea under rainfed agriculture. Using semi-structured and open-ended interviews, information on limitations to crop production, cropping preferences, indigenous soil classifications, cropping potential ratings and erosion was captured. Descriptive and correlation statistics were used to analyse farmers‟ responses. The information was later used for a pilot participatory mapping and the determination of the agricultural potential of the soils in three selected villages of the Municipality. Field boundaries of soil texture, colour, depth, and slope position were captured using global positioning systems (GPS). The relationship between the degree of erosion and soil and slope factors was analysed by step-wise regression. Crop suitability for rainfed agriculture was done using the FAO guidelines for Land evaluation for rainfed agriculture. The spatially referenced crop suitability classes were produced by applying the Law of Limiting Combinationusing GIS Boolean Logic. The major biophysical factors, affecting crop production and land utilisation were soil degradation and low and erratic rainfall, while other factors included lack of farming equipment and security concerns. Maize, spinach and cabbage were the main crops grown, with maize sorghum and wheat the most abandoned crops. While it was difficult to accurately correlate indigenous classification with international scientific classification, the importance of colour, texture and soil depth for both classification and soil potential, suggests that some form of correlation is possible which enabled communication and other extension information to be conveyed. The shallow and stony soil (urhete) correlated well with the Leptosols in World Reference Base (WRB) or Mispah and shallow Glenrosa soils in the South African system. The red structured clays (umhlaba obomvu) matched the Nitisols in WRB or Shortlands in the South African system. The non-swelling black clayey soils (umhlaba omnyama) matched soils with melanic A horizons in both the WRB and South African soil classification systems. The dongwe and santi soils developed in alluvial sediments belonged to the Dundee, Oakleaf or Augrabies soils in the South African classification system and fluvisols or Cambisols in the WRB system. There was good agreement between farmers assessment of the cropping potential and scientific approaches but scientifically high potential red soils were rated lowly by the farmers due to difficulties in management caused by shortages of farm machinery, especially under dryland farming. Overall, the soil factors affecting erosion were influenced largely by climate, while parent material was also important. Climate had a dominant influence on soil factors most notably fine sand and very fine sand fractions and exchangeable sodium percentage being more important on soil forms occurring in arid and semi-arid climate and less in the sub-humid and humid areas, where clay mineralogy, particularly kaolinite and sesquioxide dominated. Dolerite derived soils were the most stable and should be given the highest priority for cropping development while mudstone and shale derived soils had a lower cropping potential. While slope gradient and length had some effect on soil erosion in arid and semi arid environments its influence was generally overshadowed by soil factors especially in humid zones. Cow pea and sorghum were the most adapted crops in the region while potato and maize were marginally suitable under rainfed agriculture. The study revealed that most adapted crops were not necessarily the most preferred crops by the farmers. A small percentage of the land was delineated as arable and therefore optimisation of this available land should be prioritized.
- Full Text:
- Date Issued: 2014
Indigenous knowledge of ecosystem services in rural communities of the Eastern Cape, South Africa
- Authors: Murata, Chenai
- Date: 2021-04
- Subjects: Ethnoscience -- South Africa -- Eastern Cape , Ecosystem management -- South Africa -- Eastern Cape , Nature -- Effect of human beings on -- South Africa -- Eastern Cape , Human ecology -- South Africa -- Eastern Cape , Human beings -- Effect of environment on -- South Africa -- Eastern Cape , South Africa -- Eastern Cape -- Rural conditions
- Language: English
- Type: thesis , text , Doctoral , PhD
- Identifier: http://hdl.handle.net/10962/177929 , vital:42891 , 10.21504/10962/177929
- Description: This thesis is on indigenous knowledge of ecosystem services. The ecosystem service framework and its associated concepts are fairly young, having been introduced in the ecological discipline in the 1980s. The ecosystem service framework posits that the wellbeing of humans and their communities is dependent on services supplied by ecosystems. It emphasises that for the ecosystems to be able to supply the services, they need to be in a well-functioning state. This idea of well-functioning is predicated on the argument that the ecosystem service framework enjoins resource users to exercise responsible stewardship to prevent degradation and overharvesting. Moreover, the concept of dependence suggests that ecosystem services are of value to humans. The dominant means of measuring the value of ecosystem services has been the economic valuation method in which the contribution that each service makes to human wellbeing is quantified into monetary units. The framework disaggregates the services into four groups, namely provisioning, cultural, supporting and regulatory and seeks to all the pillars of human wellbeing including health, subsistence and spirituality into each of these groups. In doing all this, the framework significantly reconfigures the way we look at and present human-nature relations. This change has the potential to influence significant shifts in how ecological research and intervention programmes are conducted in the foreseeable future. However, the reality that the ecosystem service framework was formulated within, and is informed by the scientific epistemology begs the question: what do traditional rural communities who depend mainly on indigenous knowledge systems (IKS) for shaping and interoperating their relations with nature know of the ecosystem service concept? Rural communities are the ones who interact directly with nature on a day-to-day basis. This makes them a very critical component in the ecosystem service framework. Although South Africa has had studies in the ecosystem service theme, little has been done to attempt to investigate and document indigenous knowledge of ecosystem services that rural communities possess. By focusing only on scientific knowledge of ecosystem services, the South African literature does not do justice to the plural epistemologies of the ecosystem service users in the country. More importantly, the continued dearth of public information on indigenous knowledge of ecosystem services can potentially obstruct implementation of locally sensitive intervention programmes because nothing is known about how the local communities conceptualise the ecosystem service framework. All this presents a crucial gap in the South African research; one that unless effort is made to contribute towards filling it, our knowledge of how communities experience the ecosystem service framework in South Africa will remain skewed. This study set out to investigate and document indigenous knowledge of ecosystem services in order to contribute towards filling this gap. Indigenous knowledge system is an umbrella epistemic system that includes lay ecological knowledge (LEK), traditional ecological knowledge (TEK) and many other related organized systems of knowing. Although the thesis has a chapter on LEK, its primary focus was TEK because the thesis was interested in unravelling how aspects of tradition including taboos, customs, traditional rules and belief in ancestral forces influence local communities’ knowledge of some key aspects of the ecosystem service framework including knowledge of various ecosystem services, valuation of ecosystem services, management of ecosystem services and perceptions of the management practices. The decision to focus on TEK was based on the reasoning that rural communities of the Eastern Cape boast a strong reputation of being traditional, recognizing ancestral spirits, legends and taboos as critical tools of knowledge generation and transmission. Using both mixed methods in some chapters and the qualitative approach alone in others, the study collected data in five villages of Mgwalana, Mahlungulu, Colana, Gogela and Nozitshena located in the north eastern part of Eastern Cape Province of South Africa, a region formerly called Transkei. The data were collected not on ecosystem services; but on the local people’s knowledge of ecosystem services. Although literature was consulted, the study regarded respondents as the primary source of data, hence the findings and conclusions presented in this thesis are about what local people know about ecosystem services. The study uses critical realist theoretical lenses to interpret respondents’ reports. The lenses included the principle of the separation between ontology and epistemology, the iceberg metaphor of ontology, epistemological pluralism and the hermeneutic dimension. These lenses were used to make sense of both the knowledge system of local people and the things about which their knowledge was. As part of discussing the local people’s knowledge, the study sometimes refers to science. This is not because I expected them to demonstrate knowledge similar to science. Instead, it was a critical realist dialectical way of explaining what something is by demonstrating what it is not. The study made a couple of key findings that can potentially enhance the growth of the South African ecosystem service discipline. First, respondents demonstrated knowledge of ecosystem services by mentioning a range of them such as drinking water, medicinal plants, cultural plants and fuelwood and how they affect the wellbeing of humans. However, what they did not have good knowledge of is that nature services can be classified into the four groups of supporting, regulatory, cultural and provisioning. Among the four ecosystem services groups, respondents could identify two only; provisional and cultural. Second, local communities depend heavily on ecosystem services for their well-being. The services include fuelwood, construction timber, medicinal plants, wild fruits, wild fish, cultural services and thatch grass. Although they appreciate that ecosystem services have value to their wellbeing, local people found it difficult to represent the value in monetary units. The conditions that make it difficult for local people to perceive ecosystem services as commodities include the absence of well-defined property system, lack of a quantitative consumer tradition and absence of an economic conception of nature. Third, local people understand the need to keep ecosystems in a well-functioning state hence they implement several traditional practices to manage ecosystem services. These practices include taboos, designating certain resources as sacred, legends, customary law, as well as some secular practices including gelesha and stone terracing. However, it is not easy to understand how traditional management practices work because they are not empirically observable. Fourth, local people possess knowledge of the reality that if not well managed, ecosystems can undergo degradation and hence fail to supply the services needed for human wellbeing. However, they explain the causes of degradation in terms of changes observable at the empirical level and the invisible causal power of supernatural forces. The inclusion of natural forces in degradation explanations marks a departure from the scientific explanations that revolve around biophysical processes. Fifth, the use of traditional management practices such as taboos to management ecosystems is under threat at the local communities. The threat can be attributed to three groups of causes, namely changes in worldviews due to adoption of formal education and Christianity, institutional disharmony playing out between the state and local traditional leadership, and lifestyle changes. These challenges constrain the opportunity for local people to apply traditional management practices to prevent the degradation of ecosystems. The net implication of this is that it renders it difficult for researchers and policy makers to assess the effectiveness of traditional management practices because they are not being implemented in full. In light of all these findings, the thesis concludes that TEK is underlabouring for the ecosystem service framework in the sense that it is used by local communities to generate knowledge of ecological concepts and phenomena. This means that TEK does not exist for the sake of its own self. Drawing from this finding, the study proposes a framework of analysing TEK as an underlabourer for social-ecological triggers or issues. Nonetheless, there are few factors that can be sources of limitation to the study. These include the reality that it was difficult to access pure traditional knowledge because over the years the local communities have received many state-sponsored ecological intervention programmes and a possible personal bias given the reality that I grew up in a traditional household and my father was a key holder or TEK. , Thesis (PhD) -- Faculty of Science, Environmental Science, 2021 , Thesis chapter to be published in 'Green and Low-Carbon Economy'. Journal available: https://ojs.bonviewpress.com/index.php/GLCE/index
- Full Text:
- Date Issued: 2021-04
- Authors: Murata, Chenai
- Date: 2021-04
- Subjects: Ethnoscience -- South Africa -- Eastern Cape , Ecosystem management -- South Africa -- Eastern Cape , Nature -- Effect of human beings on -- South Africa -- Eastern Cape , Human ecology -- South Africa -- Eastern Cape , Human beings -- Effect of environment on -- South Africa -- Eastern Cape , South Africa -- Eastern Cape -- Rural conditions
- Language: English
- Type: thesis , text , Doctoral , PhD
- Identifier: http://hdl.handle.net/10962/177929 , vital:42891 , 10.21504/10962/177929
- Description: This thesis is on indigenous knowledge of ecosystem services. The ecosystem service framework and its associated concepts are fairly young, having been introduced in the ecological discipline in the 1980s. The ecosystem service framework posits that the wellbeing of humans and their communities is dependent on services supplied by ecosystems. It emphasises that for the ecosystems to be able to supply the services, they need to be in a well-functioning state. This idea of well-functioning is predicated on the argument that the ecosystem service framework enjoins resource users to exercise responsible stewardship to prevent degradation and overharvesting. Moreover, the concept of dependence suggests that ecosystem services are of value to humans. The dominant means of measuring the value of ecosystem services has been the economic valuation method in which the contribution that each service makes to human wellbeing is quantified into monetary units. The framework disaggregates the services into four groups, namely provisioning, cultural, supporting and regulatory and seeks to all the pillars of human wellbeing including health, subsistence and spirituality into each of these groups. In doing all this, the framework significantly reconfigures the way we look at and present human-nature relations. This change has the potential to influence significant shifts in how ecological research and intervention programmes are conducted in the foreseeable future. However, the reality that the ecosystem service framework was formulated within, and is informed by the scientific epistemology begs the question: what do traditional rural communities who depend mainly on indigenous knowledge systems (IKS) for shaping and interoperating their relations with nature know of the ecosystem service concept? Rural communities are the ones who interact directly with nature on a day-to-day basis. This makes them a very critical component in the ecosystem service framework. Although South Africa has had studies in the ecosystem service theme, little has been done to attempt to investigate and document indigenous knowledge of ecosystem services that rural communities possess. By focusing only on scientific knowledge of ecosystem services, the South African literature does not do justice to the plural epistemologies of the ecosystem service users in the country. More importantly, the continued dearth of public information on indigenous knowledge of ecosystem services can potentially obstruct implementation of locally sensitive intervention programmes because nothing is known about how the local communities conceptualise the ecosystem service framework. All this presents a crucial gap in the South African research; one that unless effort is made to contribute towards filling it, our knowledge of how communities experience the ecosystem service framework in South Africa will remain skewed. This study set out to investigate and document indigenous knowledge of ecosystem services in order to contribute towards filling this gap. Indigenous knowledge system is an umbrella epistemic system that includes lay ecological knowledge (LEK), traditional ecological knowledge (TEK) and many other related organized systems of knowing. Although the thesis has a chapter on LEK, its primary focus was TEK because the thesis was interested in unravelling how aspects of tradition including taboos, customs, traditional rules and belief in ancestral forces influence local communities’ knowledge of some key aspects of the ecosystem service framework including knowledge of various ecosystem services, valuation of ecosystem services, management of ecosystem services and perceptions of the management practices. The decision to focus on TEK was based on the reasoning that rural communities of the Eastern Cape boast a strong reputation of being traditional, recognizing ancestral spirits, legends and taboos as critical tools of knowledge generation and transmission. Using both mixed methods in some chapters and the qualitative approach alone in others, the study collected data in five villages of Mgwalana, Mahlungulu, Colana, Gogela and Nozitshena located in the north eastern part of Eastern Cape Province of South Africa, a region formerly called Transkei. The data were collected not on ecosystem services; but on the local people’s knowledge of ecosystem services. Although literature was consulted, the study regarded respondents as the primary source of data, hence the findings and conclusions presented in this thesis are about what local people know about ecosystem services. The study uses critical realist theoretical lenses to interpret respondents’ reports. The lenses included the principle of the separation between ontology and epistemology, the iceberg metaphor of ontology, epistemological pluralism and the hermeneutic dimension. These lenses were used to make sense of both the knowledge system of local people and the things about which their knowledge was. As part of discussing the local people’s knowledge, the study sometimes refers to science. This is not because I expected them to demonstrate knowledge similar to science. Instead, it was a critical realist dialectical way of explaining what something is by demonstrating what it is not. The study made a couple of key findings that can potentially enhance the growth of the South African ecosystem service discipline. First, respondents demonstrated knowledge of ecosystem services by mentioning a range of them such as drinking water, medicinal plants, cultural plants and fuelwood and how they affect the wellbeing of humans. However, what they did not have good knowledge of is that nature services can be classified into the four groups of supporting, regulatory, cultural and provisioning. Among the four ecosystem services groups, respondents could identify two only; provisional and cultural. Second, local communities depend heavily on ecosystem services for their well-being. The services include fuelwood, construction timber, medicinal plants, wild fruits, wild fish, cultural services and thatch grass. Although they appreciate that ecosystem services have value to their wellbeing, local people found it difficult to represent the value in monetary units. The conditions that make it difficult for local people to perceive ecosystem services as commodities include the absence of well-defined property system, lack of a quantitative consumer tradition and absence of an economic conception of nature. Third, local people understand the need to keep ecosystems in a well-functioning state hence they implement several traditional practices to manage ecosystem services. These practices include taboos, designating certain resources as sacred, legends, customary law, as well as some secular practices including gelesha and stone terracing. However, it is not easy to understand how traditional management practices work because they are not empirically observable. Fourth, local people possess knowledge of the reality that if not well managed, ecosystems can undergo degradation and hence fail to supply the services needed for human wellbeing. However, they explain the causes of degradation in terms of changes observable at the empirical level and the invisible causal power of supernatural forces. The inclusion of natural forces in degradation explanations marks a departure from the scientific explanations that revolve around biophysical processes. Fifth, the use of traditional management practices such as taboos to management ecosystems is under threat at the local communities. The threat can be attributed to three groups of causes, namely changes in worldviews due to adoption of formal education and Christianity, institutional disharmony playing out between the state and local traditional leadership, and lifestyle changes. These challenges constrain the opportunity for local people to apply traditional management practices to prevent the degradation of ecosystems. The net implication of this is that it renders it difficult for researchers and policy makers to assess the effectiveness of traditional management practices because they are not being implemented in full. In light of all these findings, the thesis concludes that TEK is underlabouring for the ecosystem service framework in the sense that it is used by local communities to generate knowledge of ecological concepts and phenomena. This means that TEK does not exist for the sake of its own self. Drawing from this finding, the study proposes a framework of analysing TEK as an underlabourer for social-ecological triggers or issues. Nonetheless, there are few factors that can be sources of limitation to the study. These include the reality that it was difficult to access pure traditional knowledge because over the years the local communities have received many state-sponsored ecological intervention programmes and a possible personal bias given the reality that I grew up in a traditional household and my father was a key holder or TEK. , Thesis (PhD) -- Faculty of Science, Environmental Science, 2021 , Thesis chapter to be published in 'Green and Low-Carbon Economy'. Journal available: https://ojs.bonviewpress.com/index.php/GLCE/index
- Full Text:
- Date Issued: 2021-04
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