Over the years, the Phiphidi sacred natural site has been protected by traditional methods or cultural codes. However, over the past three decades, anthropogenic pressures have affected the site. This study aimed to investigate the historical uses of the Phiphidi sacred natural site and contemporary anthropogenic threats to the area, and the implications on the sustainability of the area. The data supporting this study were collected between June 2018 and May 2021, during which (i) interviews, (ii) observations and (iii) documents were used as the main techniques of data collection. Non-probabilistic purposive (also known as judgemental) sampling was used to select respondents including the custodians of the Phiphidi sacred natural site, officials working at Phiphidi Waterfall, representatives of the Dzomo La Mupo committee and local communities. The data obtained from interviews were analysed using thematic content analysis. Field observations helped in validating the data that were collected through interviews. The study showed that although the sacred site was historically a ‘no go area’ and was used to connect with ancestors and perform rituals, contemporary anthropogenic threats affecting the Phiphidi sacred site include weak property right systems and tourism infrastructure development that has led to land-use conflicts that have been driven by vested interests. The contemporary practices not only undermine the Vhavenda culture but also have negative implications for the biodiversity of the area. In addition, the current practices undermine the founding principles of the 1996 Constitution of the Republic of South Africa; these embrace culture, religion and the country’s environmental laws. While passion to save the sacred sites by custodians and local communities is still alive, government support is weak and, as a result, there are fears that other sacred sites in the region may also be targeted for tourism purposes. Several suggestions are made that, if implemented, could help to protect the remaining sacred natural sites.

Determining the timing and drivers of Pleistocene hydrological change in the interior of South Africa is critical for testing hypotheses regarding the presence, dynamics, and resilience of human populations. Combining geological data and physically based distributed hydrological modeling, we demonstrate the presence of large paleolakes in South Africa’s central interior during the last glacial period, and infer a regional-scale invigoration of hydrological networks, particularly during marine isotope stages 3 and 2, most notably 55 to 39 ka and 34 to 31 ka. The resulting hydrological reconstructions further permit investigation of regional floral and fauna responses using a modern analog approach. These suggest that the climate change required to sustain these water bodies would have replaced xeric shrubland with more productive, eutrophic grassland or higher grass-cover vegetation, capable of supporting a substantial increase in ungulate diversity and biomass. The existence of such resource-rich landscapes for protracted phases within the last glacial period likely exerted a recurrent draw on human societies, evidenced by extensive pan-side artifact assemblages. Thus, rather than representing a perennially uninhabited hinterland, the central interior’s underrepresentation in late Pleistocene archeological narratives likely reflects taphonomic biases stemming from a dearth of rockshelters and regional geomorphic controls. These findings suggest that South Africa’s central interior experienced greater climatic, ecological, and cultural dynamism than previously appreciated and potential to host human populations whose archaeological signatures deserve systematic investigation.

Abrahamskraal–Boshof district is a farming area located in the dry semi-arid west-central part of South Africa’s Free State Province. The semi-arid, continental climate only permits dryland commercial agriculture of maize, sunflowers and stock farming. Land degradation is a problem throughout the world, is particularly more problematic in the developing countries where large parts are already degraded. The role of climate variability and biophysical factors as causes of land degradation are often overlooked. With general circulation models predicting an increase in aridity, particularly for areas in the lower latitudes, droughts will play an increasingly larger role in the promotion of land degradation in South Africa. This pilot study explores the causes of land degradation in the West-Central Free State though the use of geographical data, climatological data-sets of the past 20 years and narratives from the local farmers. The paper looks at whether farmers perceive climate variability, biophysical factors or human activities as the primary cause of land degradation. Climatological data largely correlate with most of the farmer’s perceptions of drought. Land degradation is present in all the farms where the farmers farm with Bonsmara cattle and sheep; they do not allow cattle and sheep to graze together in a paddock and keep a slightly higher stocking rate. Despite these findings, farmers largely lay the blame for the degradation on the geophysical environment of the area.

Global biodiversity is declining at an alarming rate; however, evidence suggests that this decline occurs far more slowly on Indigenous-owned land. This can be attributed to cultural worldviews in which protecting nature and living in harmony with the environment are fundamental principles, an ethos central to African societies and many other Indigenous communities worldwide. This study examines the role of Vhavenda traditional belief systems, Indigenous knowledge, and cultural practices in the management and conservation of natural resources and the environment. In contemporary Limpopo Province, the Vhavenda clans of northern South Africa remain among the country’s most traditional communities, continuing rituals and practices that have been transmitted across generations. According to the 2022 national census, the area inhabited by the Vhavenda tribe, records the country’s highest concentration of centenarians, a demographic pattern which they attribute to the region’s cultural continuity and relative geographical isolation, which have enabled the preservation of its spiritual and ecological heritage. The research employed an insider ethnographic methodology, collecting data through personal interviews and a focus group discussion. Findings reveal that Indigenous beliefs, knowledge systems, and taboos play a substantial role in promoting sustainable land use. They restrict development on ecologically sensitive landscapes and discourage harmful practices, such as deforestation and cultivation along water bodies. These practices are enforced through complex customary laws, often articulated through prohibitive norms (“thou shalt not”), that safeguard plants, animals, water sources, and other natural resources. The study further illustrates that these prohibitions reflect a nuanced understanding of the biophysical environment, with the most sensitive and vulnerable ecosystems and ecologically important species, including keystone, foundation, and indicator species, receiving protection. Overall, the research shows the importance of recognising, protecting, and integrating Indigenous cultural systems as a critical component of effective biodiversity conservation.