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. 

			Main Theme of Literature	Application of Theme
Idea 1			Interdependence: individual gains significance from and through relationships with others	Teach persons depend on others just as much as others depend on them.
Idea 2		Communal:  learning is to assist the community, not just the individual.		Teach social and community responsibility from elementary age would be required to train Western students to consider the good of the community
Idea 3		Holistic: includes the spirit, mind, body and emotional components of learning		Promote learning in all settings with various methods and tools of teaching.
Idea 4		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.

 

 

 

    

 

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