By Netsayi Mudege
This ebook contributes to educational debates on wisdom. A resettlement quarter with humans resettling from diverse agro-ecological areas with diverse wisdom and ways to agriculture and farming offers a desirable zone to enquire how wisdom is produced and socialised. the truth that the resettlement scheme grew to become a melting pot of other wisdom makes the time period 'local' complex but farmers nonetheless use and bring wisdom that's thought of 'local'. Of curiosity is how the gender dynamics, politics, energy, conflicts, resistance, non secular ideals and govt regulations effect on farming wisdom and on farming usually. This booklet unravels how neighborhood wisdom uses scientifically established kingdom organised interventions. The ebook is of curiosity to coverage makers and someone desirous about improvement reviews.
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Extra info for An Ethnography of Knowledge: The Production of Knowledge in Mupfurudzi Resettlement Scheme, Zimbabwe
They may successfully adopt the official discourse for persuing their own personal interests. For example, the extension officers did not understand why farmers still stuck to their ‘traditional’ ways of doing things after the extension department had pointed them into the right direction. On the other hand, people may seem to acquiesce to the official discourse that designates them as ignorant and attend Master Farmer training whose teachings they may have no interest in adopting, simply in order to gain access to other resources such as fertiliser loans and seed packs.
The purpose of the present chapter has been to appraise the reader of the context within which the various knowledge discourses operate. I have also sought to highlight the political context of resettlement. Resettlement was, and still is, associated with the ruling party ZANU (PF). This has affected a variety of relationships, especially where knowledge is 28 CHAPTER 1 concerned. It will become apparent that because of its history, knowledge in Mupfurudzi is highly political in nature. This chapter has also shown that official discourses on knowledge have not shifted much as a result of the movement from the colonial to the postcolonial era.
The main thrust of this book therefore is that knowledge should be understood in its ‘social dimension’ (Golinsky 1997: 7). 14 The main argument is that there are no objective facts since all facts are painstakingly constructed through a series of selections. Implied in this approach is a critique of classical modernisation approaches, which regard modern knowledge as made of facts and as uncontaminated by the social. If we are to follow Latour’s (1993) neatly-laid out argument, science itself is not value-neutral but constructed given the fact that people have never been completely able to separate nature from society.