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This paper aimed to conserve and digitise indigenous games, making them accessible online, in order to harmonise cultural traditions with modernity. The majority of contemporary youth are exposed to Western entertainment that contradicts African values and traditions. Certain games have had a detrimental impact on society, leading young people to engage in acts of violence, sexual promiscuity, and even self-harm. African youth in pre-colonial times acquired moral principles through instruction from communal elders, who imparted these lessons through the use of moral games. This study contends that the process of digitization can be employed in conjunction with conventional means of knowledge dissemination and conservation to address the void in a societal context where cultural customs are diminishing. The significance of elders, relationships, and the corpus remains paramount. The study aimed to find an Afro-centric approach to digitise traditional games for educational entertainment. The study centred on the Sankofa and Diffusion of Innovation theories. The study employed qualitative case study research methodology to achieve its objective. Information was collected through a document survey. The data underwent thematic analysis. The paper investigated decolonial approaches to safeguard games via social media, applications, and websites. The study concluded that qualitative methodologies are necessary for determining the optimal and economically efficient technologies. Additionally, it emphasised that decolonization necessitates the establishment of alternative knowledge systems to challenge the dominance of Western and Eurocentric epistemology.

The Indigenous knowledge continues to play a vital role in the lives of Indigenous communities; however, much of the knowledge is at risk of becoming extinct. This is due to the oral nature of the knowledge.  With consideration for the safeguarding of the knowledge, digital content creation is a valuable tool for promoting indigenous knowledge. This raises the question: How can digital content creation be utilised as a tool to safeguard and promote indigenous knowledge? Thus, this paper explores the latter. The paper presents qualitative data generated from secondary sources between 2015 and 2025, utilising the Directory of Open Access Journals, ScienceDirect, and Google Scholar as search engines. The generated data was analysed using key themes emerging from the Qualitative Document Analysis (QDA). The findings show that digital content creation enables Indigenous communities to sustainably safeguard Indigenous knowledge while allowing easier access to the knowledge in the upcoming generations. The findings further show that the use of the use of digital content creation has not been a smooth process; therefore, bias, misrepresentation, digital divide, and intellectual property rights have emerged as the key considerations for safeguarding and promoting IK. Therefore, this paper concludes that digital content creation plays a vital role in reviving, preserving, and promoting the IK; therefore, these contestations may need to be mitigated for sustainable safeguarding of the IK.

The proverb, Tsiwana i laiwa ndilani”, was used in Vhavenda speaking communities to encourage children to be attentive and receptive to guidance and advice from anyone offering moral and ethical values. This paper aims is to explore how Vhaven?a people used the proverb Tsiwana i laiwa n?ilani. The reason of implementing it was to promote collective responsibilities of raising children with a set of values and manners desirable to society. A qualitative narrative inquiry was used, and data was collected through semi-structured interview. All Vhavenda speaking elders participated in the study. Purposive sampling was used to select six Vhavenda speaking elders who are knowledgeable with the use of the proverb. Data were merged into relevant themes using thematic analysis and coding also applied. This study was grounded by Symbolic Interactionism with Mead Theory as its theoretical framework. The proverb Tsiwana i laiwa n?ilani was the launching proverb for elders to express themselves about instilling norms and values in young children. Main findings of the study demonstrate that (i) a proverb Tsiwana i laiwa n?ilani is an idiom, (ii) it takes a village to raise an African child and finally a child is not an orphan per se. The study recommended that any adults who come across a misbehaving child, should feel free to instil guidance and advice as a way of promoting the cultural norms and values amongst the Vhavenda youth. It is also recommended that the programme to revive ndayo was suggested which encourages a collaborative effort between families, communities, schools, churches, and relevant government departments.

The study seeks to explore the interrelatedness around the naming of children in the traditional societies of Southern Africa. Traditionally, among the Vhavenda, Vatsonga, Bapedi, Xhosa, Zulu, Swati and other various African cultures in Southern Africa, it was the duty of the grandparents to name their grandchildren. The naming was largely influenced by the events which occurred in the family. The study was conducted first to establish the interrelatedness in the naming of children among the multicultural context of traditional societies of Southern Africa, secondly to determine whether the naming has implications to the behaviour and character of the child while they grow. Senior citizens who are knowledgeable were interviewed on what were considered in the naming process and what are the cultural values that are attached to this process. Data was collected using semi structured interviews and analysed thematically. Afrocentric theory was utilised as the basis for the research findings.  The research findings were of paramount importance around some of the individual names among different cultures and the implications of the behaviour of a child when he grows. The paper recommends the reimagining of the spirituality around some individuals names and the naming process, the revival of the traditional naming process is meant for cultural heritage preservation.

This paper evaluates the societal impact of the Ubuntu Project, one of three 2024 Societal Impact Projects implemented by the University of Venda (UNIVEN) in rural Limpopo Province, South Africa, alongside Skills for the Future (SfFP) and Phasing Out of Accounting. Centered on the Ubuntu Project, this project review examines its role in addressing community needs through collaborative engagement with stakeholders in the Vhembe and Mopani Districts. Employing a mixed-methods approach, data were collected through qualitative semi-structured interviews and focus group discussions (FGDs) with beneficiaries and stakeholders, complemented by quantitative surveys with 126 respondents, which were analysed using Thematic Analysis and SPSS software. Findings demonstrate the Ubuntu Project’s success in promoting Ubuntu principles of humanity, interconnectedness, and mutual support, enhancing social cohesion, reducing social isolation, and fostering positive behavioural changes, including decreased crime, teenage pregnancies, and substance abuse in participating villages. Commendations highlight robust community participation and intergenerational learning, though challenges such as limited funding, inconsistent oversight, and incomplete documentation of data were noted. Recommendations include securing sustainable funding, improving monitoring systems, and expanding stakeholder inclusivity. This evaluation underscores the Ubuntu Project’s potential as a culturally resonant university-community initiative, offering a model for societal transformation in rural contexts.

This paper evaluates the societal impact of the Ubuntu Project, one of three 2024 Societal Impact Projects implemented by the University of Venda (UNIVEN) in rural Limpopo Province, South Africa, alongside Skills for the Future (SfFP) and Phasing Out of Accounting. Centered on the Ubuntu Project, this project review examines its role in addressing community needs through collaborative engagement with stakeholders in the Vhembe and Mopani Districts. Employing a mixed-methods approach, data were collected through qualitative semi-structured interviews and focus group discussions (FGDs) with beneficiaries and stakeholders, complemented by quantitative surveys with 126 respondents, which were analysed using Thematic Analysis and SPSS software. Findings demonstrate the Ubuntu Project’s success in promoting Ubuntu principles of humanity, interconnectedness, and mutual support, enhancing social cohesion, reducing social isolation, and fostering positive behavioural changes, including decreased crime, teenage pregnancies, and substance abuse in participating villages. Commendations highlight robust community participation and intergenerational learning, though challenges such as limited funding, inconsistent oversight, and incomplete documentation of data were noted. Recommendations include securing sustainable funding, improving monitoring systems, and expanding stakeholder inclusivity. This evaluation underscores the Ubuntu Project’s potential as a culturally resonant university-community initiative, offering a model for societal transformation in rural contexts.

The Indigenous knowledge continues to play a vital role in the lives of Indigenous communities; however, much of the knowledge is at risk of becoming extinct. This is due to the oral nature of the knowledge.  With consideration for the safeguarding of the knowledge, digital content creation is a valuable tool for promoting indigenous knowledge. This raises the question: How can digital content creation be utilised as a tool to safeguard and promote indigenous knowledge? Thus, this paper explores the latter. The paper presents qualitative data generated from secondary sources between 2015 and 2025, utilising the Directory of Open Access Journals, ScienceDirect, and Google Scholar as search engines. The generated data was analysed using key themes emerging from the Qualitative Document Analysis (QDA). The findings show that digital content creation enables Indigenous communities to sustainably safeguard Indigenous knowledge while allowing easier access to the knowledge in the upcoming generations. The findings further show that the use of the use of digital content creation has not been a smooth process; therefore, bias, misrepresentation, digital divide, and intellectual property rights have emerged as the key considerations for safeguarding and promoting IK. Therefore, this paper concludes that digital content creation plays a vital role in reviving, preserving, and promoting the IK; therefore, these contestations may need to be mitigated for sustainable safeguarding of the IK.

This paper aims to examine the effects of innovative teaching strategies that incorporate learners lived experiences into the implementation of the South African Life Skills curriculum. It also aims to evaluate how current pedagogical approaches align with or diverge from learner-centred methodologies that value indigenous knowledge systems. Employing a qualitative research design grounded in the interpretive paradigm, we conducted semi-structured interviews and focus group discussions with 23 purposively selected Life Skills educators from primary schools. These participants were chosen based on their extensive experience in teaching the subject. The collected narratives were analysed thematically through post-colonial and Afrocentric theoretical lenses to reveal underlying pedagogical trends and epistemological biases. Findings from the study demonstrate that (i) despite the transformative goals of the Life Skills curriculum, many educators still rely on teacher-centred, Eurocentric methods; (ii) such approaches marginalise the learners’ socio-cultural backgrounds and exclude their indigenous knowledge from classroom discourse; and (iii) there is a significant gap between curriculum intentions and instructional practices, which hampers effective learner engagement and inclusivity. The study recommends a shift towards learner-centred pedagogies that recognise and integrate home-brewed knowledge systems and cultural experiences as legitimate and valuable. Such an approach not only fosters inclusivity and relevance but also enhances learners’ identity formation and critical thinking. These findings contribute to ongoing debates about decolonising education in South Africa and provide practical guidance for curriculum designers, teacher educators, and policymakers.

The proverb, Tsiwana i laiwa ndilani”, was used in Vhavenda speaking communities to encourage children to be attentive and receptive to guidance and advice from anyone offering moral and ethical values. This paper aims is to explore how Vhaven?a people used the proverb Tsiwana i laiwa n?ilani. The reason of implementing it was to promote collective responsibilities of raising children with a set of values and manners desirable to society. A qualitative narrative inquiry was used, and data was collected through semi-structured interview. All Vhavenda speaking elders participated in the study. Purposive sampling was used to select six Vhavenda speaking elders who are knowledgeable with the use of the proverb. Data were merged into relevant themes using thematic analysis and coding also applied. This study was grounded by Symbolic Interactionism with Mead Theory as its theoretical framework. The proverb Tsiwana i laiwa n?ilani was the launching proverb for elders to express themselves about instilling norms and values in young children. Main findings of the study demonstrate that (i) a proverb Tsiwana i laiwa n?ilani is an idiom, (ii) it takes a village to raise an African child and finally a child is not an orphan per se. The study recommended that any adults who come across a misbehaving child, should feel free to instil guidance and advice as a way of promoting the cultural norms and values amongst the Vhavenda youth. It is also recommended that the programme to revive ndayo was suggested which encourages a collaborative effort between families, communities, schools, churches, and relevant government departments.

The study seeks to explore the interrelatedness around the naming of children in the traditional societies of Southern Africa. Traditionally, among the Vhavenda, Vatsonga, Bapedi, Xhosa, Zulu, Swati and other various African cultures in Southern Africa, it was the duty of the grandparents to name their grandchildren. The naming was largely influenced by the events which occurred in the family. The study was conducted first to establish the interrelatedness in the naming of children among the multicultural context of traditional societies of Southern Africa, secondly to determine whether the naming has implications to the behaviour and character of the child while they grow. Senior citizens who are knowledgeable were interviewed on what were considered in the naming process and what are the cultural values that are attached to this process. Data was collected using semi structured interviews and analysed thematically. Afrocentric theory was utilised as the basis for the research findings.  The research findings were of paramount importance around some of the individual names among different cultures and the implications of the behaviour of a child when he grows. The paper recommends the reimagining of the spirituality around some individuals names and the naming process, the revival of the traditional naming process is meant for cultural heritage preservation.