Literature Review - Jessica Schul-Solow

Jessica Schul-Solow commented on Frances Robinsson's literature review on 2/15/16 

http://edac634narrativelearning.blogspot.com/2016/02/narrative-learning-in-adult-education.html?showComment=1455560614175#c1548290023997025687

Jessica Schul-Solow commented on Katie Lowe's literature review on 2/15/16

http://edac634group6.blogspot.com/2016/02/humanism-and-critical-thinking-katie.html?showComment=1455561417872#c4695457882477886429

African Indigenous Knowledge

A Literature Review

Jessica Schul-Solow

Ball State University

Abstract

The intention of this literature review is to highlight and overview the most prevalent literature relevant to African indigenous knowledge. By examining this information it, will afford a deeper look into indigenous ways of knowing and alternate developmental processes. African indigenous knowledge has an important cultural and historical impact on the communities that utilize communal learning, Informal learning, African philosophies, and commitment to lifelong learning. These cornerstones of African indigenous learning make it distinct from more prevalent forms of Westernized learning. Through examining the available literature, higher education professionals can identify alternative ways of learning, this can be incorporated into traditional methods of learning to provide a more holistic approach.

Introduction

Indigenous knowledge has been used in indigenous communities for centuries, but has not been the subject of research or study due to the overwhelming idea that forms of Westernized education are superior forms of learning. According to Merriam, Caffarella, & Baumgartner, (2007), African indigenous knowledge or ways of learning, is notably marginalized due to colonialism and leaves indigenous communities with their educational requirements unaddressed. Themes such as informal education, community, Ubuntu, and lifelong learning are cornerstones of African indigenous knowledge and such ideals may be helpful if incorporated into traditional Westernized educational practices. Ideals such as practicing humanity, experiential learning, and civic responsibility may be elements of indigenous knowledge that could improve Westernized educational systems by incorporating a more holistic approach to learning.

Themes

Informal education

            African indigenous education centers on the idea of informal, vocational, and holistic pedagogy or andragogy. Instead of focusing on Westernized ideas of knowledge and education, African indigenous education happens in informal environments and typically consists of life experiences, peer teaching, cultural oral traditions. Nsamenang (2006) argues that social ontogenesis is a large component of indigenous learning, and that it addresses how children are treated as co-participants in their own social, and educational cultural life. There are specific stages of ontogenesis that are marked by developmental tasks or “selfhood” that can be obtained by educating oneself to become an active and positive contribution to the community.

            African indigenous communities do not typically embrace a Western formal learning curriculum or environment, but rather focus on socialization and communal responsibility. “Like the practice of traditional religion, learning takes place everywhere---in the home, the fields, the gathering places, the marketplace, the forest, the caves, or shrines, by the lake or riverside, at weddings, festivities, and funerals” (Tedla,1992, pg. 8). Literature on the topic of African indigenous knowledge also acknowledges that while in some communities both informal teaching and formal teaching may be offered, informal teaching methods are most common. Research conducted by Tedla (1992) highlights the educational learning system of a community called the Amara Welloye of Ethiopia. This specific African community offers two ways of educating their community; (1) Ethiopian Tewhado Church education and (2) indigenous education that happens in their homes (Tedla, 1992). Although, the church educational experience may be influential, the majority of the Amara Welloye community employs their own informal indigenous education instead.

Communal learning

            One of the most significant aspects of African Indigenous knowledge is the importance of learning together as a community rather than an individual. “Africans do not speak of education as a process or institution separate from everything else in life” (Tedla, 1992, pg. 7).  What African communities like the Amara Welloye seek through their learning process is a “fullness of life” rather than and end goal or degree. One cannot achieve “fullness of life” or “humanness” without interaction from other people in their community. Without dialogue and learning with the community as a whole, one would be considered to have been born but not be considered to have achieved “humanness”.

            It is the interaction with the people around them such as peers, parents, and neighbors that provide their young students with enhanced skills and learning experiences that they need to become a kind and “true person”. Tedla (1992) states, that “the corps of teachers is comprised of local people, and everyone serves as teacher in one way or another” (pg. 25). Teachers and students are often teaching each other and the whole community is responsible for ensuring that their young have basic respect and compassion for all things. The ultimate goal of indigenous learning is that the student should learn to be a “true person” through learning social skills, observation, and hands on learning in hopes of being a good member of the community. Omolewa (2007) also recognizes that “traditional African education is usually generated within communities and is based on practical common sense, teachings, experience, and is holistic—it cannot be compartmentalized and cannot be separated from those people involved in it” (pg. 596).

African Philosophy of Ubuntu

Another cornerstone of African indigenous knowledge system is the philosophical idea of “Ubuntu”. The term “Ubuntugogy” refers to the art and science behind learning and teaching guided by the belief of practicing humanity toward other people. African indigenous systems of learning can be linked to the idea of Ubuntu or spirituality in the majority of African societies.  Nafukho (2006), stated: “Ubuntu inspires us to expose ourselves to others, to encounter differences of their humanness in order to learn from others as a way of building our own knowledge base and wisdom” (pg. 410). Interpersonal dialing is also a strong component of the Ubuntu ideology. In African communities one learns from exchanges with others in the community, as well as a strong bond with ancestors and the Supreme Being.

The concept of Ubuntu directly impacts the way that Africans live their lives, raise and educate their children. The idea of Ubuntu helps to guide one toward the ideals of respecting the uniqueness of each individual and promotes the idea that a person is only truly a person through other people. This ideal impacts African indigenous ways of learning as it shapes the learning curriculum and paradigm around social, community, and religious content. Essentially, in traditional African societies the ideals of Ubuntu provide a rule of social or ethical conduct for everyone in the community. These ideals directly affect the way African communities approach knowledge, the learning experience, and deriving meaning from those experiences. Nafukho (2006) argues that the idea of “consensus building” is also critically important to the learning process and that the terms or code of Ubuntu “safe guard the rights and opinions of individuals to ensure group solidarity” (Nafunkho, 2006, pg. 410).

Commitment to Life Long Learning

            African Indigenous Learning is considered to be a lifelong pursuit rather than just a journey from cradle to grave. Literature regarding African indigenous knowledge identifies that indigenous learning is not meant to stop enriching one’s life after adulthood has been obtained, but instead learning is considered to be a life long journey. Omolewa (2007) writes, “The Yoruba encourage the dead to cultivate the values and abide by the practices of those beyond the grave” (pg. 596). This aspect of the Yoruba learning system is unique to their community, but does highlight the ideals of lifelong learning.

            African indigenous knowledge puts high importance on the ability of everyone in the community to keep learning from each other whether that be young and old teacher/peer. It is everyone’s job in the community to ensure that the next generation turns out to be a productive member of society. This implies that everyone in the community is consistently growing whether they be the one being taught or the one teaching (Merriam et al., 2007, pg. 236).  For African indigenous learners, the cycle of learning does not end just because they obtained a developmental milestone or obtained “fullness of life”. Indigenous learning is fundamentally a holistic learning journey. Holistic learning incorporates the mind, body, and spirt of the learner and ideally does not necessarily have to be measured in achievements, but rather by continually growing and learning from the world around you.

Implications

            The implications of research conducted on African indigenous knowledge are vast, but may be difficult for many educations to utilize in westernized learning systems. As indigenous knowledge systems are vastly different from Western education, it may be harder to incorporate the principal and themes of indigenous education into a formal setting. Briggs & Sharp (2004) write “such approaches (indigenous learning) appear to offer a positive way forward in that they take greater account of the specificities of local conditions, draw on the knowledge of a population who have life experience of the environment in question, and provide people with ownership of the developmental process” (pg. 661). Incorporating different aspects of African indigenous knowledge can assist higher education professionals in Western learning systems to become more open minded to different modes of learning.

             Due to Westernized forms of education being more widely accepted and deemed to be more valid, the implications of research on indigenous ways of learning are varied and dependent on whether or not educators are willing to include diverse ways of learning and meaning making. Briggs & Sharp (2004) conclude that “ rather than seeing localized knowledge’s as offering potential challenges to formal approaches, there is an expectation that there exists a simple process of addition of a variety of knowledge to produce a better way of knowing”(pg. 666).  By critically examining African indigenous ways of knowing, the higher education profession stands to better understand and provide alternative ways of knowing and developing that differ from traditional Western learning styles. 

Conclusion

This literature review contains only the most important aspects of African indigenous knowledge, but in doing so provides a basis or framework of how important it is to remain open to different forms of ways of knowing. There are numerous facets of African indigenous knowledge that have yet to be fully understood or researched in the field of higher education. Students and teachers alike could gain much from incorporating and valuing alternative ways of learning and making meaning of the world around us. Indigenous ways of learning represent a small fraction of what is considered valid methods of education, but if given true consideration may enhance the current learning systems of the Western world. African indigenous learning values a holistic approach, lifelong learners, and communal responsibility. By valuing and incorporating ways of learning that are not solely Westernized views, higher education professional can challenge and improve traditional methods of teaching and develop both young and adult learners. The following chart details the main themes in this literature review and their potential application in practice.

References

Briggs, J., & Sharp, J. (2004). Indigenous Knowledges and Development: A Postcolonial Caution (4th ed., Vol. 25, Third World Quarterly) [JSTOR]. Taylor & Francis. Retrieved February 1, 2016, from http://www.jstor.org/stable/3993739

Nafukho, F. M. (2006). Ubuntu Worldview: A Traditional African View of Adult Learning in the Workplace. Advances in Developing Human Resources, 8(3), 408-415. Retrieved February 2, 2016.

Higgs, P. (2008). Towards an Indigenous African Educational Discourse: A Philosophical Reflection. International Review of Education, 54(3/4), 445-458. Retrieved February 2, 2016, from http://www.jstor.org/stable/40270043

Nsamenang, A. (2006). Human ontogenesis: An indigenous African view on Development and Intelligence. International Journal of Psychology, 41(4), 293-297.

Merriam, S. B., Caffarella, R. S., & Baumgartner, L. (2007). Learning in adulthood: A Comprehensive Guide (3rd ed.). San Francisco: Jossey-Bass Publishers

Omolewa, M. (2007). Traditional African modes of education: Their relevance in the modern world. International Review of Education, 53(5-6), 593-612. Retrieved February 2, 2016.

Tedla, E. (1992).  Indigenous Education As a Means for Understanding the Fullness of Life: Amara Traditional Education. Journal of Black Studies, 23(1), 7-26.