Indigenous
Learning:
Examining
African Culture
by
Carolyn Currin-Holder
EDAC
634
Abstract…
This paper will discuss
Indigenous Learning with an emphasis upon African perspectives and approaches
to education. It will discuss the difference between indigenous learning focus
and Western learning and why exploration of indigenous learning is significant
for Western educators. Lastly, the paper will explore the implication of
utilizing indigenous learning techniques.
Intro
to Indigenous Learning…
As chapter nine in the text, Learning
in Adulthood, opened it opened with a very relevant perspective,
questioning why indigenous learning needed to be explored. To quote Merrian, Caffarella, and
Baugmgartner (2007), “readers of this book might argue that since a Western
perspective dominates what is considered the legitimate knowledge of adult
learning, we need not bother ourselves with considering yet other systems of
learning. This view is quite ethnocentric; that is, “the tendency to view one’s
own cultural group as superior to others”; and being ethnocentric, reinforces
the marginalization and oppression of other systems of knowing. The purpose of
examining other systems is not to replace Western tradition but rather to
expand understanding of learning and knowing” (p. 219). To explore a stark
difference in the African perspective towards education and the Western view of
education, Omotoso (2010) writes “it must be noted that there is a wide gap
between the Western conception and the African conception of education. The
Western concept consists in the power to distinguish good reasoning from bad,
in the power to digest and interpret evidence, a preference for nonpartisan
point of view, an addiction to clear and logical processes of thought and a
taste for knowledge and a deep respect for the integrity of the human
mind. The African concept is described
as one who combines expertise in some specific economic skill with soundness of
character and wisdom in judgment” (p. 2). Take note of the difference, the
focus of Western concept is limited to cognition and analytical analysis; the
African concept isn’t limited to the learning capabilities of an individual, it
incorporates the character and judgment of an individual.
According to Merrian, Caffarella, and
Baugmgartner (2007), “indigenous learning is learning linked with culture. It
refers to processes and structures people in particular societies have used to
learn about their culture throughout their history (p. 33). Indigenous
perspectives of learning have four common themes; the four themes are
interdependent, communal, holistic, and informal learning highlights different
emphases in learning, rather than suggesting an either/or stance” (p. 237).
General
Themes…
When discussing indigenous learning in
relation to African culture, as mentioned previously, one of the main themes is
community. Higgs (2008) writes “the
importance to communality to traditional African life cannot be
overemphasized. This is because
community and belonging to a community of people constitute the very fabric of
traditional African life. The Western liberal notion of the individual is some
sort of entity that is capable of existing and flourishing on its own,
unconnected to any community of other individuals” (p. 451). Communality
is significant to understanding learning in relation to indigenous learning
because learning is to assist the community, not just the individual. Merrian,
Caffarella, and Baugmgartner (2007) write “it is the responsibility of all in
the community to teach and to learn. The concept of some adults being teachers
and others being non-teachers is a somewhat alien one to many traditions.
Furthermore, it is interesting to note that in none of the cases examined in
the text was there any explicit, formal training for those who would be
teaching. The idea of teachers engaging in a profession with specialized
knowledge and expertise not held by others appears to be a Western innovation”
(p. 238). Tedla (1992) writes the
characteristics of communality are “togetherness, generosity or kindness,
respectfulness, obedience to elders, hospitality, and trustworthiness” (p. 18).
In the aforementioned was the theme of
interdependence in relation to indigenous learning. Interdependence and communality are
integrally linked; many would use them interchangeably but there is a
difference in these characteristics. Merrian, Caffarella, and Baugmgartner
(2007) write “in most African cultures the individual gains significance from
and through relationships with others; while Western models of development and
learning promote a movement toward being more independent; to be in control of
one’s life and learning” (p. 237). Interdependence is the personal value one
gains in relation to one’s identity within the community. Nsamenang (2006) writes “within the African
worldview, human beings not only need other humans but also social
responsibility to individuate adequately and attain full personhood. Thus a
sense of self cannot be achieved without reference to the community of other
humans in terms of being interconnected and enacting one’s social roles” (p.
295). In essence, the development of oneself isn’t
fully achieved unless an individual recognizes their social responsibility to
the community.
Another overarching theme of indigenous
learning in relation to the African perspective is holistic. Merrian,
Caffarella, and Baugmgartner (2007) write “a holistic approach includes the
spirit, mind, body and emotional components of learning or some combination of
non-Western traditions, education and learning are in the service of developing
more than just the mind. They are also to develop a good person, a moral
person, a spiritual person, one who not only contributes to but also uplifts
the community” (p.238). Nsamenang (2006)
writes “a perspective on human development and intelligence that is indigenous
to Africa is an African precept of not shredding human knowledge into discrete
disciplines. In indigenous African education, all strands of knowledge are
interwoven into a common tapestry which is learned in a participatory
curriculum. This line of thought permits
the integration of diverse ethnocultural realities and disparate theoretical
threads into a common conceptual system” (p. 294).
The final theme connected to indigenous
learning in relation to the African perspective is informal learning. Merrian, Caffarella, and Baugmgartner (2007)
write the “non-Western perspective is that learning is primarily informal, it
is embedded in everyday life and is lifelong.
Tedla (1992) writes “learning takes place everywhere—in the home, the
fields, the gathering places, the marketplace, the forest, caves, or shrines,
by the lake or riverside, at weddings and festivities and funerals. Everyone is
engaged in learning and teaching. As a result, a rich tradition of teaching
learning has developed which uses symbols, rituals, ceremonies, proverbs, riddles,
wise sayings, memorization, apprenticeship, storytelling, observation,
practicing, singing, dramatizing, and sometimes writing” (p. 8).
Implications…
Application of indigenous
learning could be difficult for many educators. An initial constraint for
incorporating indigenous practices in Western learning environments would be
the re-training of society to consider ourselves as a community. Teaching
social responsibility and community responsibility from elementary age would be
required to train Western students to consider the good of the community
(country). In practice this concept would mean an “emphasis on communalism in
indigenous African thought and experience also requires education in the
African context to pay attention to interpersonal and co-operative skills. The
development of cooperative skills in younger people will play a crucial role in
promoting and sustaining the sort of communal interdependence and concern with
the welfare of others that is encouraged. This sort of interdependence
highlights the fundamental principle governing traditional African life;
persons depend on others just as much as others depend on them.
Another constraint indigenous learning
would have to overcome is its’ inferiority status in relation to Western
education. Indigenous learning is considered an informal method of learning and
its inferiority is only fed because in Africa the learning occurrs in all
settings with various methods of teaching. As I quoted earlier, singing,
dancing, dramatizing, storytelling, etc. are a few of the methods utilized to
educate when utilizing indigenous learning. Educators could incorporate many
practical aspects of indigenous learning.
I reflect upon my own learning and recall much information I learned as
a child regarding African-American history came as a result of dramatization
and storytelling.
Conclusion…
Indigenous learning is a rich dimension for
learning. I believe the barriers to this form of learning are minimal compared
to the greater gains that are afforded.
The overarching themes of indigenous learning are interdependent,
communal, holistic, and informal learning; these concepts are in direct contrast
to Western learning practices; indigenous learning emphasize a whole-body
education while Western learning emphasize cognition and intelligence.
Owusu-Ansah (2013) writes “African knowledge and its method of acquisition has
a practical, collective and social or interpersonal slant. I believe Western practices could gain a more
inclusive approach if it incorporates the themes of indigenous learning.
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Main Theme of Literature
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Application of Theme
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Idea 1
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Interdependence: individual gains significance from and
through relationships with others
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Teach persons depend on others just as much as others
depend on them.
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Idea
2
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Communal: learning is to assist the community, not
just the individual.
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Teach social and community responsibility from
elementary age would be required to train Western students to consider the
good of the community
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Idea 3
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Holistic: includes the spirit, mind, body and emotional
components of learning
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Promote learning in all settings with various methods
and tools of teaching.
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Idea
4
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Informal learning:
learning is primarily informal, it is embedded in everyday life and is
lifelong
|
Promote learning in all
settings with various methods and tools of teaching.
|
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|
|
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References…
Higgs, P. (2008). Towards an indigenous African
educational discourse: a philosophical reflection. International Review of Education, 54(3/4), 445-458.
Nsamenang, A. (2006). Human ontogenesis: An indigenous
African view on development and intelligence. International Journal of Psychology, 41(4), 293-297.
Omotoso, S. (2010). Education and emancipation: an
African philosophical perspective. Journal
of Pan African Studies, 3.9(06/15/10), 222.
Owusu-Ansah, F &Mji, G. (2013). African indigenous
knowledge and research. African Journal
of Disability, 2(1), 1-5.
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.
Merriam, S. B., Caffarella, R. S., & Baumgartner, L.
(2007). Learning in adulthood: A comprehensive guide (3rd ed.). San
Francisco: Jossey-Bass Publishers
