Results from the study suggest that respondents of different age groups in all four villages reveal the same pattern of attitude towards the value and use of TEK. On average, a respondent holds some form of TEK but does not value or use it, implying that there is a decline in the value and use of TEK in the conservation and management of savanna ecosystem services in Capricorn District Municipality. The phrase "Dia ila o hwile kgale," resonated powerfully throughout the study. Translated as "Taboos no longer exist here," this expression encapsulates the prevailing sentiment in the communities, reflecting a widespread perception of the recent partial or complete loss of TEK's use and value in the conservation and management of savanna ecosystem services. Knowledge transfer is more effortless in a stable traditional culture where the elderly and younger generations have a close bond. The young generation demonstrated less value for TEK than the older generation. According to Maru et al. (2020), the decreased value and respect for TEK results from modern knowledge and formal education introduced to the current generation. TEK transmission pathways, traditional beliefs and religion, privileges, institutions and establishments, and livelihood practices may be lost by introducing foreign culture with policies, laws, and educational systems to the indigenous group (Colchester, 2000). The colonisation of indigenous regions remains the root of TEK degradation Dweba and Mearns (2011) by introducing Western cultures to indigenous cultures.
The marginalisation and categorising local indigenous cultures as outdated is another driver of TEK degradation. Lifestyle changes, the introduction of alternative commodities and the stigma associated with traditional goods contribute to the loss of TEK practices (Keller et al., 2005). Traditional methods are usually associated with poverty and outdatedness, causing a negative attitude toward TEK, especially with the young generation, as they do not want to appear old-fashioned among peers, as lifestyles have generally changed, and most people seldom perform traditional practices such as going to the forest to collect traditional vegetables and firewood (Jansen van Rensburg et al., 2007; Shava, 2000).
The historical legacy of colonization has left an indelible mark on indigenous cultures and knowledge systems in South Africa, as echoed by the sentiments of study participants. This aligns with the insights from the literature review, which emphasized the impact of colonization on indigenous knowledge systems, often marginalizing and subduing traditional practices in favor of Western ideologies (Ellen, 2007). The study's findings reveal the enduring influence of this colonial legacy, as it continues to permeate the cultural fabric of the CDM communities, contributing to the erosion of TEK.
Moreover, the intersection of government policies and legislation with cultural practices has profound implications. As highlighted in the literature review, the clash between state-driven policies and indigenous traditions can result in significant cultural dissonance (Agrawal and Ostrom, 2001). In this study, participants reveal how post-apartheid democracy brought about policies that did not resonate with their cultural heritage, further deepening the divide between TEK and contemporary practices. This confluence of historical factors aligns with the theoretical framework, which posits that external forces such as Western education and modernization theory can exert significant pressure on indigenous knowledge systems (Cruikshank, 1998; Berkes, 1999).
The erosion of TEK, as observed through the diminishing practice of intergenerational transmission, reflects broader shifts in livelihoods and the introduction of modern conveniences. The study findings resonate with the literature review, which highlighted that the changing nature of work and livelihoods can impact the relevance of TEK (Reyes Garcia, 2007). In this context, the convenience of acquiring meat from shops and the efficiency of modern farming machinery has diminished the need for traditional practices such as hunting and subsistence farming. The decline in intergenerational knowledge transmission parallels the impact of Western education systems noted in the literature review. Western education often prioritizes formalized knowledge over traditional wisdom, leading to a disconnect between generations (Maffi, 2001). This study's findings highlight how this disconnect has practical consequences, with younger generations turning to digital entertainment and away from traditional practices.
Environmental changes play a pivotal role in the erosion of TEK, as participants lamented the scarcity of indigenous fruits and the decline in the number of wild animals. These changes render traditional knowledge less relevant, aligning with the literature review's emphasis on the dynamic relationship between ecosystems and indigenous knowledge (Rocha Silva and Andrade, 2006; Harrison, 2007a). The study also reveals the adaptive nature of communities, which, faced with environmental transformations, opt for convenience and efficiency. This adaptation aligns with modernization theory, which posits that communities will embrace practices perceived as more efficient and beneficial (Rostow, 1960). However, these adaptations often come at a cost, such as soil erosion due to the use of machinery like tractors.
Furthermore, the introduction of external religions and beliefs also contributed to the degradation of TEK. Constant and Tshisikhawe (2018) suggest that missionary churches that acted as neutral entities established during colonial wars introduced their belief system that contributed to the degradation of Vhavenda’s indigenous belief systems and cultural practices. The complex interplay between indigenous cultural practices and modern religious beliefs, highlighted in the study, resonates with scholarship on cultural conflicts and hybridization (Kipuri, 2009). Participants who practiced both indigenous traditions and Christianity navigated a delicate balance, exemplifying how individuals adapt to evolving cultural landscapes.
The loss of sacred sites due to development projects mirrors broader challenges to cultural preservation highlighted in the literature review. Indigenous cultural values are often disregarded in the pursuit of economic development and progress (Berkes, 1999). The erosion of traditional authority, as noted in this study, reveals the struggle faced by indigenous communities to maintain control over their cultural heritage amidst external pressures.
The process of land expropriation, intended to rectify historical injustices, has introduced complexities and conflicts. These findings align with scholarship on land rights and governance issues (Agrawal and Ostrom, 2001). The breakdown of traditional regulatory systems has implications for environmental management and cultural preservation, reflecting the intricate web of factors at play in the erosion of TEK.
The influence of social media on cultural perceptions, particularly among the youth, is a salient finding that also aligns with discussions on globalization and its impact on indigenous cultures (Cruikshank, 1998). The desire to conform to contemporary trends and avoid being perceived as outdated has led to a declining interest in and participation in traditional practices.
Considering the study findings, it is evident that the erosion of TEK within the CDM is a complex phenomenon deeply rooted in historical, cultural, environmental, and socio-economic factors. Preserving and revitalizing TEK in the face of contemporary pressures necessitates holistic policy approaches. Efforts must be made to bridge the intergenerational gap in knowledge transmission, fostering greater respect for and recognition of traditional practices. Moreover, strategies to address conflicts between indigenous cultural practices and external influences, such as religion and government policies, are imperative. Environmental conservation initiatives must also consider the importance of indigenous knowledge in sustainable resource management while acknowledging the evolving environmental context. Additionally, interventions that empower traditional authorities and promote cultural awareness among the youth can help bridge the gap between tradition and modernity.