In 2003, our research team embarked on multiple journeys into Namibia, an arid and vast country in the southwest of southern Africa. One of our most profound encounters was with the Topnaar people, also known as the ǂAonin, in the northern area of Sesfontein. The name Sesfontein means “six fountains”, reflecting a time when numerous streams and rivers ran through the surrounding mountains.

Namibia and South Africa, two neighbouring countries in southern Africa, are linked through rich cultural and natural heritage (Nyambiya, Mutyandaedza, Mugabe, Muchanyangi& Zhou, 2022). What makes their heritage truly unique is the presence of transboundary sites—places that transcend political boundaries and embody shared histories, cultures, and ecosystems. The cultural heritage of Namibia and South Africa is deeply intertwined, shaped by centuries of interaction and exchange among diverse ethnic groups. Transboundary cultural sites such as the Richtersveld Cultural and Botanical Landscape straddle the border between Namibia and South Africa, offering a glimpse into the shared history and traditions of the region's indigenous communities (UNESCO, 2024). Here, the nomadic lifestyle of the Nama people over Orange River suggest the transboundary nature of the two countries (Edman, 2015).

The increasing global population and advancements in new technology have accelerated the production rates of many products, thereby stimulating industrial activities. Industrial waste comprises solid waste, liquid waste, or a combination of both, commonly disposed off in landfills or released into water bodies. Amidst rapid industrialisation, ensuring environmental sustainability poses a major challenge. Consequently, appropriate disposal methods are vital, safeguarding not just the environment but also human health. Contaminations caused by industrial waste lead to problems that  are more complex than those arising from other types of waste (Khoshsepehr et al. 2023).

Ethnographic research in South Africa reveals a profound spiritual and ritual relationship with the sea, especially among communities in the Eastern Cape province. During fieldwork conducted for the National Research Foundation and cultural heritage impact assessments, we found that the isiXhosa people and other Nguni descendants maintain a strong belief that the oceans and rivers—the living waters of the country—are inhabited by ancestral spirits. These waters serve as conduits through which local communities engage with ancestors to navigate the social, personal, and psychological challenges of life.

Human beings are a part of the natural world and often feel a oneness when interacting with nature (Knepple Carney, 2018). There are numerous theories detailing the interconnection between nature and humans, where scholars define this relationship as awakening ‘biophilia’, which is the human tendency to be closely associated with nature and the a desire to commune with nature (Furness, 2021). Capaldi, Dopko and Zelenski (2014) argues that being in nature and having contact with the natural world is beneficial in enhancing mood, cognition and health. While conducting fieldwork in the Western Cape near the Outeniqua mountains, we encountered an individual who had a deep connection to nature. The participant described his ‘ecological self’ as he described nature as part of who he was. He shared  his awareness of himself as an integral member of the wider biotic realm, connected to the mountains, the moon, and to honey bees.