Societal experiences of the contemporary world population consist of knowledge that evolved from indigenous knowledge that people conserved and transmitted over the decades. This knowledge shapes the way things are done, communication is achieved and relations are built (Bruchac, 2014). The skills, beliefs, values and knowledge of previous generations have been crucial worldwide to managing and sustaining the natural environment as well (Aluko, 2018). However, as Nakata (2002) discusses, colonial circumstances and chaos had a disruptive effect on the development, improvement and transfer of indigenous knowledge especially in developing countries, which kept indigenous knowledge away from formal education and formal curriculum and pushed it to informal education. The emphasis put on the necessity of following a westernized formal education policy did perpetuate the neglect of indigenous knowledge as well (Ogunniyi, 2015). As the focus has been on learning foreign languages, mastering natural sciences and building infrastructure, education systems have questioned the relevance and benefit of indigenous knowledge for education. The practice of indigenous knowledge as a part of informal education, on the other hand, achieves a sense of community, a common language, immediate learning resources and a knowledge transfer system between elderly and younger members of the community. With the increasing focus on sustainable knowledge systems and environments, the importance of indigenous knowledge for formal education systems has resurfaced.

Addressing indigenous knowledge and its integration into formal education and contemporary knowledge is asked for by many (Court & Wijeysuriya, 2015; Wuriga et al., 2020). In addition, access to systems of transfer and practices of indigenous knowledge should available for all memebers of society. As stated in the Sustainable Development Goals, sustainable development of education requires a strategy that adheres to the principles of inclusive education. To ensure inclusive and equitable education (SDG4) and to promote sustainable economic growth (SDG8), the integration of indigenous knowledge into the formal education systems should be achieved following an inclusive strategy. 

In this research collaboration, practices of indigenous knowledge transfer with respect to bark cloth production in Uganda and inclusive vocational training in Austria are analysed. The focus of this paper lies on the participation in and exclusion from accessing indigenous knowledge.

In Uganda representatives from (traditional) civil society are advocating for the integration of indigenous knowledge into the formal education systems. Through cooperation between the Nkumba University, Uganda and the University of Vienna, Austria, the integration of indigenous knowledge into the school curriculum in the Buganda Region in Uganda is studied and put into relation with the Austrian system of (inclusive) vocational training. The paper engages in the question of how the contemporary understanding of indigenous knowledge is portrayed by various stakeholders and who is able to access and participate in those educational structures set up locally. To answer this question, qualitative interviews (Beins, 2019) with experts and practitioners of traditional knowledge, community members and organizations, local enterprises, and government officials were conducted. On the other hand, observations (Breidenstein, 2012) of traditional knowledge practices and learning structures in local communities and schools, as well as inclusive vocational and job-training structures accompanied the interviews. Data has been analysed mainly in group settings following Constructivist Grounded Theory (Charmaz, 2006) The research was conducted in the Buganda Region of Uganda and Vienna, the capital city of Austria. Buganda region has a dependable indigenous knowledge structure that serves as a springboard for research activities. Additionally, the region has a favourable infrastructural establishment that enables less interrupted research progress in terms of travel and proximity aspects to the spectrum of indigenous knowledge that is intended for this research. The inclusion of marginalized groups, people with disability, and women in the revival of indigenous knowledge and its integration into formal education were the main topics of concern.

The preliminary findings based on the observations and interviews with the participants shed light on the processes of inclusion and exclusion in indigenous knowledge transfer. The presentation is based on accounts from participants as well as a historical perspective on inclusive practices in indigenous knowledge. The dimension of access, such as societal, attitudinal and physical barriers to the community centres where knowledge transfer is being practiced, is closely linked to the status of indigenous knowledge in society. In particular, the paper critically reflects on different narratives with regards to access of vulnerable groups, such as women and people with disabilities and their integration into indigenous knowledge transfer and practices. In addition, the transfer of indigenous knowledge into the job market has been analysed in terms of its inclusivity and accessibility. The social and economic inclusion of people who are marginalized in society is rarely addressed in the planning and implementation of the indigenous knowledge by the relevant actors. Thus, adding to and fostering existing inequalities within the local communities. Linking practices of indigenous knowledge transfer and inclusive education from Uganda and Austria provides the basis for a better understanding of local practices. The findings enable the (local) stakeholders to learn from the different contexts and to create a more inclusive and sustainable mode of practicing and transferring indigenous knowledge in society. Especially from an Austrian (European) perspective where vocational training is rarely connected to indigenous knowledge discourses and sustainability.

Aluko, Y. A. (2018). Women's Use of Indigenous Knowledge for Environmental Security and Sustainable Development in Southwest Nigeria. The International Indigenous Policy Journal, 9(3). DOI: 10.18584/iipj.2018.9.3.2. Breidenstein, G. (2012). Ethnographisches Beobachten. In H. de Boer & S. Reh (Eds.), Beobachtung in der Schule - Beobachten lernen (pp. 27–45). Wiesbaden: Springer VS. Bruchac, M. (2014). Indigenous Knowledge and Traditional Knowledge. In Smith, C. (Ed.), Encyclopedia of Global Archaeology, 3814-3824. New York: Springer. http://eprints.gla.ac.uk/1094/1/JBriggs_eprint1094.pdf [Accessed 28 August 2020]. Charmaz, K. (2006). Constructing grounded theory. London ; Thousand Oaks, Calif: Sage. Court, S. & Wijeysuriya, G. (2015). People-Centred Approaches to the Conservation of Cultural Heritage: Living Heritage. Available at https://www.iccrom.org/publication/people-centred-approaches-conservation-cultural-heritage-living-heritage Nakata, M. (2002). Indigenous Knowledge and the Cultural Interface: underlying issues at the intersection of knowledge and information systems. IFLA Journal 28, 5/6. p.g 286). Available at: https://journals.sagepub.com/doi/pdf/10.1177/034003520202800513 [Accessed 7 September 2020]. Ogunniyi, M. (2015). The educational and cultural values of Indigenous knowledge systems in modern society. Available at: https://www.researchgate.net/publication/286443923_The_educational_and_cultural_values_of_Indigenous_knowledge_systems_in_modern_society/link/5669763308aea0892c499b7c/download [Accessed 28 August 2020]. Wuriga, R, Musingafi, B. & Mugumbate, J. (2020). Lemba/remba indigenous knowledge and practice's contribution to community health and wellbeing in Zimbabwe and other parts of Africa. Available at https://ro.uow.edu.au/asshpapers/365/