Journal articles: 'African indigenous education'

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Kibera, Prof Lucy Wairimu. "Decolonizing Moral Education." International Journal for Innovation Education and Research 8, no. 11 (November 1, 2020): 14–20. http://dx.doi.org/10.31686/ijier.vol8.iss11.2688.

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This paper has examined the importance of African Indigenous Moral Education versus Moral Education introduced by the colonizers in maintaining social fabric. In doing so, concepts pertaining to colonialism, decolonization, education, morals, have been defined. Further, aims of education of African Indigenous people have been articulated as well as their status in these societies and corresponding state of morality among Indigenous African people versus the rest of the world today. Finally, suggestions towards integration of African Indigenous Moral Education into school curriculum has been made.

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Kaya, Hassan O., Gregory H. Kamwendo, and Leonce Rushubirwa. "African Indigenous Languages in Higher Education." Studies of Tribes and Tribals 14, no. 2 (December 2016): 121–28. http://dx.doi.org/10.1080/0972639x.2016.11886739.

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Abari, Ayodeji Olasunkanmi, Idowu Olufunke Oyetola, and Adedapo Adetayo Okunuga. "PRESERVING AFRICAN LANGUAGES AND TERRITORIAL INTEGRITY IN THE FACE OF EDUCATION AND GLOBALIZATION." Problems of Education in the 21st Century 57, no. 1 (December 25, 2013): 8–15. http://dx.doi.org/10.33225/pec/13.57.08.

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With the colonization of Africa, the language of the colonial masters has taken precedence over the indigenous languages of the Africans to the extent that the latter seems to be going into extinction. Yet, education is better founded on the native language of a people which also preserves their culture and tradition and gives them their own separate identity. Meanwhile, the world has turned into a global village and there now exist international languages with the owners’ ways of life. The latter seems to have subsumed the culture and tradition of others who are borrowers of the international language. Where then lays the fate of Africans, between the preservation of their indigenous languages and the risk of being left out and behind the rest of the world if they do not simultaneously come to terms with international languages. It is these issues of language and education, as well as globalization and African territorial integrity that this study examines separately and jointly with a view to juxtaposing them. The study then recommends balanced ways out of the dilemma one of which is the compulsory use of the mother tongue by Africans as the medium of instruction at the foundational level of education. Key words: African languages, education, globalization, preserving, territorial integrity.

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Wandera, Moses. "Indigenous African Education for Socio- Economic Development." Msingi Journal 1, no. 1 (August 27, 2018): 267–316. http://dx.doi.org/10.33886/mj.v1i1.64.

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Education in Africa has been in existence since time immemorial. This study sought to examine the activities of Lantana in Benin on their specialised training, Dogon of Mali in their world view, Futo Toro of Senegal in their various trades, Poro of Sierra Leone in the training of the youth, Takensi of Ghana in their social order and the Akan of Ghana. Also examined are the activities of the Chamba and Yoruba of Nigeria in their adult centred training and forecasting of the future respectively. The Chagga of Tanzania and the Abakwayaare were also examined on their initiative plays and economic activities. The paper also studied the Ndembu of Zambia on the past analysis and the activities of the Mijikenda of Kenya among other Kenyan tribes. The study used the theoretical framework of Emile Durkheim on the social and moral order, while the design of the study was on content analysis of available information and expectations. The study recommends positive approaches in the indigenouseducation that can be adapted, mainly for Kenya in its desire to achieve Vision 2030. However, further research should be done on specific values, foods, attitudes and the rule of law, how achieve social, political and economic progress in African nations and especially how the current economic integration blocks have followed the same pattern of the communities and their values.

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Bunyi, Grace. "Rethinking the place of African indigenous languages in African education." International Journal of Educational Development 19, no. 4-5 (July 1999): 337–50. http://dx.doi.org/10.1016/s0738-0593(99)00034-6.

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Opoku, Maxwell Jnr, and Angela James. "PEDAGOGICAL MODEL FOR DECOLONISING, INDIGENISING AND TRANSFORMING SCIENCE EDUCATION CURRICULA: A CASE OF SOUTH AFRICA." Journal of Baltic Science Education 20, no. 1 (February 5, 2021): 93–107. http://dx.doi.org/10.33225/jbse/21.20.93.

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In Africa, Science education curricula have been instrumental in promoting Western worldviews as being universal. An educational transformation and decolonisation of the school curriculum is required. A focus on an African worldview and an integration of the local context and community-based information is necessary for survival, i.e., Indigenous Knowledge System (IKS). While IKS is enshrined in the schooling curriculum, Educators experience challenges with implementing it, because the pedagogical strategies have not been clearly described. An in-depth qualitative study was conducted with the Indigenous Knowledge (IK) holders of the Zulu cultural group and Senior High School (SHS) Science teachers to explore how IK on environmental sustainability could be taught in South African science classrooms. The research employed an interpretivist, multi-site ethnographic, qualitative approach, and naturalistic research style. In-depth interviews were used to generate data from the purposively selected community persons. The thematically analysed findings were used to develop a culturally specific pedagogical model on how to teach IK in science classrooms: touring cultural places; demystifying indigenous practices and perception; utilizing indigenous pedagogies; teaching wisdom behind indigenous practices etc. The research recommends that future studies be conducted on applying the model in different geographical and cultural schooling contexts. Keywords: context sensitive curricula, pedagogical strategies, South African curriculum, Western worldview

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Alshameri, Faleh, and Abdul Karim Bangura. "Generating metadata to study and teach about African issues." Information Technology & People 27, no. 3 (July 29, 2014): 341–65. http://dx.doi.org/10.1108/itp-06-2013-0112.

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Purpose – After almost three centuries of employing western educational approaches, many African societies are still characterized by low western literacy rates, civil conflicts, and underdevelopment. It is obvious that these western educational paradigms, which are not indigenous to Africans, have done relatively little good for Africans. Thus, the purpose of this paper is to argue that the salvation for Africans hinges upon employing indigenous African educational paradigms which can be subsumed under the rubric of ubuntugogy, which the authors define as the art and science of teaching and learning undergirded by humanity toward others. Design/methodology/approach – Therefore, ubuntugogy transcends pedagogy (the art and science of teaching), andragogy (the art and science of helping adults learn), ergonagy (the art and science of helping people learn to work), and heutagogy (the study of self-determined learning). That many great African minds, realizing the debilitating effects of the western educational systems that have been forced upon Africans, have called for different approaches. Findings – One of the biggest challenges for studying and teaching about Africa in Africa at the higher education level, however, is the paucity of published material. Automated generation of metadata is one way of mining massive data sets to compensate for this shortcoming. Originality/value – Thus, the authors address the following major research question in this paper: What is automated generation of metadata and how can the technique be employed from an African-centered perspective? After addressing this question, conclusions and recommendations are offered.

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Manomano, Tatenda, Rumbidzai Nyanhoto, and Priscilla Gutura. "Prospects for and factors that militate against decolonising education in social work in South Africa." Critical and Radical Social Work 8, no. 3 (November 1, 2020): 357–70. http://dx.doi.org/10.1332/204986020x16019188814624.

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The effects of both colonialism and the apartheid that succeeded it resulted in the indigenous peoples of South Africa being displaced, marginalised, excluded and exploited. For many generations, indigenous population groups were disenfranchised, their destinies were taken out of their hands and their socio-economic status was predetermined. As colonisers tended to perceive the knowledge systems of indigenous peoples as being inferior to their own, colonised countries inherited most of their infrastructure and administrations from their colonisers, and their influence continues to be felt in many post-colonial countries even today. The discipline of social work has often been criticised for being dominated by white, Western and middle-class discourses. Although education in social work in South Africa needs to be sensitive to African world views, attempts to decolonise it and to replace Western modes of thinking, being and feeling with modes that are relevant to African cultural experiences have yielded some undesirable consequences.

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Ukam, Edadi Ilem. "The Choice of Language for African Creative Writers." English Linguistics Research 7, no. 2 (June 18, 2018): 46. http://dx.doi.org/10.5430/elr.v7n2p46.

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Language issue has been considered as a major problem to Africa. The continent has so many distinct languages as well as distinct ethnic groups. It is the introduction of the colonial languages that enable Africans to communicate with each other intelligibly: otherwise, Africa has no one central language. Among the colonial languages are English, French, Arabic and Portuguese which today serve as lingua franca in the mix of multiple African languages. Based on that, there is a serious argument among African critics about which language(s) would be authentic in writing African literature: colonial languages which serve as lingua franca, or the native indigenous languages. While some postcolonial African creative writers like Ngugi have argued for the authenticity and a return in writing in indigenous African languages, avoiding imperialism and subjugation of the colonisers, others like Achebe are in the opinion that the issue of language should not be the main reason in defining African literature: any languagecan be adopted to portray the lifestyles and peculiarities of Africans. The paper is therefore, designed to address the language debate among African creative writers. It concludes that although it is authentic to write in one’s native language so as to meet the target audience, yet many Africans receive their higher education in one of the colonial and/or European languages; and as such, majority do not know how to write in their native languages. Rather, they write in the imposed colonial languages in order tomeet a wider audience. Not until one or two major African languages are standardised, taught in schools, acquired by more than 80 per cent of Africans and used as common languages, the colonial languages would forever continue to have a greater influence in writing African literature. The paper recommendes that Africans should have one or two major African languages standardised, serving as common languages; also African literature should be written in both colonialand African languages in order to avoid the language debate by creative African writers.

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Adeyeye, Biliamin Adekunle, and Jon Mason. "Opening Futures for Nigerian Education – Integrating Educational Technologies with Indigenous Knowledge and Practices." Open Praxis 12, no. 1 (March 31, 2020): 27. http://dx.doi.org/10.5944/openpraxis.12.1.1055.

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This paper highlights some key historical perspectives and antecedents of African Indigenous knowledge (AIK) and practices while identifying ‘open’ futures and opportunities for the application of digital technologies for educational opportunities that build on this cultural base. The role and negative impact of colonialism in the under-development of AIK is examined in this context together with the impact of post-colonial and contemporary corruption in further undermining the value of Indigenous knowledge systems. Two key concepts are identified as a counterpoint to this: the resilience of AIK and ‘local wisdom’ and the openness underpinning much of the ongoing digital revolution. This natural alignment can help guide the integration of Indigenous-based knowledge and practices and the deployment of open and distance learning in the re-birth of African Indigenous Knowledge Systems (AIKS). Openness is a pivotal concept here for it is integral to both the architecture of the Web and in its ongoing evolution. Given the identified opportunities associated with digital technology, and despite the challenges, it is argued that there is an unequivocal need for AIKS to explore the advantages of open education resources and practices in promoting this rebirth that is also consistent with modern science and technologies in Africa and beyond.

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Wadende, Pamela, Paul O. Oburu, and Abel Morara. "African indigenous care-giving practices: Stimulating early childhood development and education in Kenya." South African Journal of Childhood Education 6, no. 2 (December 3, 2016): 7. http://dx.doi.org/10.4102/sajce.v6i2.446.

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The indigenous communities in Africa, specifically Kenya, which is the focus of this article, had their own well-developed motivational systems that positively enhanced teaching and learning programmes in the community. These motivational systems were manifested in behaviours that were presented as sequential cultural tasks that demanded active engagement from children at every stage of development. The philosophical tenets of African indigenous education underscored education as preparation for life. This was a culturally based education that addressed the physical, emotional, mental and social aspects of a child’s successful development. It offered the child an opportunity to participate in practical, productive and responsible livelihood activities. This article suggests that a concert of research into these indigenous motivational care-giving practices and community participation in the activities of early childhood education may offer important insights into transitioning children from life in the home environment to that of the school and its accompanying academic tasks. When these motivational care-giving practices are incorporated in the process of transitioning children to formal schooling, then their chances of success in these new educational programmes could be enhanced.

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Watson, Vaughn W. M., and Michelle G. Knight-Manuel. "Challenging Popularized Narratives of Immigrant Youth From West Africa: Examining Social Processes of Navigating Identities and Engaging Civically." Review of Research in Education 41, no. 1 (March 2017): 279–310. http://dx.doi.org/10.3102/0091732x16689047.

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Given polarizing popular-media narratives of immigrant youth from West African countries, we construct an interdisciplinary framework engaging a Sankofan approach to analyze education research literature on social processes of navigating identities and engaging civically across immigrant youth’s heritage practices and Indigenous knowledges. In examining social processes, we disrupt three areas of inequalities affecting educational experiences of immigrant youth: (a) homogenizing notions of a monolithic West Africa and immigrant youth’s West African countries, (b) deficit understandings of identities and the heterogeneity of Black immigrant youth from West African countries living in the United States, and (c) singular views of youth’s civic engagement. We provide implications for researchers, policymakers, and educators to better meet youth’s teaching and learning needs.

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Albaugh, Ericka A. "Language choice in education: a politics of persuasion." Journal of Modern African Studies 45, no. 1 (January 2007): 1–32. http://dx.doi.org/10.1017/s0022278x06002266.

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The choice of indigenous versus European languages in education should be a hotly contested issue. Surprisingly, in much of Africa it is not. African states have dramatically increased their use of local languages in education over the last decade. This increase, however, has not proceeded from vocal demands on government by various language groups. Instead, it is the result of two more subtle factors: the changed attitude of a former coloniser and the work of language NGOs on the ground. These two forces have altered governments' perceptions about the utility of African languages in their education strategies. Because this political process works through persuasion, rather than bargaining, it allows choices about language in education to be less contentious than popularly assumed, separating this process from the violent ethnolinguistic conflict that is so often associated with Africa.

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Higgs, Philip. "Towards an indigenous African educational discourse: a philosophical reflection." International Review of Education 54, no. 3-4 (May 17, 2008): 445–58. http://dx.doi.org/10.1007/s11159-008-9088-x.

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Bernsten, Jan. "English in South Africa." Language Problems and Language Planning 25, no. 3 (December 31, 2001): 219–35. http://dx.doi.org/10.1075/lplp.25.3.02ber.

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In a departure from language policy in most other African countries, the 1996 South African Constitution added nine indigenous languages to join English and Afrikaans as official languages. This policy was meant to provide equal status to the indigenous languages and promote their use in power domains such as education, government, media and business. However, recent studies show that English has been expanding its domains at the expense of the other ten languages. At the same time, the expanded use of English has had an impact on the varieties of English used in South Africa. As the number of speakers and the domains of language use increase, the importance of Black South African English is also expanding. The purpose of this paper is to analyze current studies on South African Englishes, examining the way in which expanded use and domains for BSAE speakers will have a significant impact on the variety of English which will ultimately take center stage in South Africa.

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Ntombela, Berrington X. S. "‘The Burden of Diversity’: The Sociolinguistic Problems of English in South Africa." English Language Teaching 9, no. 5 (April 5, 2016): 77. http://dx.doi.org/10.5539/elt.v9n5p77.

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At the emergence of democracy in South Africa the government corrected linguistic imbalances by officialising eleven languages. Prior to that only English and Afrikaans were the recognised official languages. The Black population had rejected the imposition of Afrikaans as the medium of instruction. However, such rejection did not mean the adoption of indigenous languages as media of instruction; instead English was supposedly adopted as a unifying language among linguistically diverse Africans. Such implicit adoption of the English language has created a stalemate situation in the development of African languages to the level of English and Afrikaans. Although there is a widespread desire to promote indigenous languages to the level of being media of instruction, the desire is peripheral and does not carry the urgency that characterised the deposition of Afrikaans in the 1976 uprisings. On the other hand this paper argues that the hegemony of English language as a colonial instrument carries ambivalence in the minds of Black South Africans. Through ethnographic thick description of two learners, this hegemony is illustrated by the ‘kind’ of English provided to most Black South African learners who do not have financial resources to access the English offered in former Model C schools. The paper concludes that Black South Africans do not only need urgency in the promotion and development of indigenous languages, but further need to problematize, in addition to the implicit adoption of English language, the quality of the language they have opted. The paper therefore suggests that this is possible through a decolonised mindset.

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Gibson, Dylan Lawrence. "The impact of the fostering of European industry and Victorian national feeling on African music knowledge systems: Considering possible positive implications." Journal of European Popular Culture 10, no. 2 (October 1, 2019): 97–108. http://dx.doi.org/10.1386/jepc_00003_1.

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The European (Victorian) missionary influence on traditional African music in South Africa is largely seen in a negative light and not much focus is placed on possible positive implications. This article therefore serves to explore how external European influences, harnessed by some African musicians, partially aided in preserving and generating conceivably ‘new’ Euro-African hybrid traditional music genres – while at the same time preserving some fragmented forms of indigenous music knowledge for future generations. In general, the ultimate aim for the European missionaries was to allow Africans to, in effect, colonize ‘themselves’ by using their influence of Victorian (British nationalist) religion, education, technology, music and language as a means to socially ‘improve’ and ‘tame’ the ‘wild’ Africans. However, specifically with reference to music, African composers and arrangers – despite this colonizing influence – occasionally retained a musical ‘uniqueness’. John Knox Bokwe, an important figure in what can be termed the ‘Black Intellect’ movement, displays this sense of African musical uniqueness. His arrangement of ‘Ntsikana’s Bell’, preserved for future generations in the Victorian style of notation (or a version thereof), best illustrates the remnants of a popular cultural African indigenous musical quality that has been combined with the European cultural tonic sol-fa influence. Furthermore, the establishment of the popular cultural ‘Cape coloured voices’ also serves to illustrate one dimension of the positive implications that the fostering of European industry (industrialized developments) and Victorian national feeling/nationalism left behind. This is largely because this choral genre can be termed as a distinctly ‘new’ African style that contains missionary influence but that still retains an exclusive African quality.

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Higgs, Philip. "Towards an indigenous African epistemology of community in education research." Procedia - Social and Behavioral Sciences 2, no. 2 (2010): 2414–21. http://dx.doi.org/10.1016/j.sbspro.2010.03.347.

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Tabata, Wonga. "THE SOUTH AFRICAN HISTORY PROJECT (SAHP) OF THE DEPARTMENT OF EDUCATION â€“ A REFLECTION ON ACHIEVEMENTS, CHALLENGES AND OPPORTUNITIES: 2001â€“2006." Oral History Journal of South Africa 3, no. 1 (January 5, 2016): 15–24. http://dx.doi.org/10.25159/2309-5792/327.

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Â This article deals with the contribution of the South African History Project (SAHP) to the development and strengthening of History in the schooling system. One of the key components of the South African History Project was Oral History and Indigenous Knowledge Systems. The national project trained hundreds of school and office-based educators in oral history methodology. It also established ties with the heritage sector. Through oral history, South African historical voices became more diverse and new history materials were developed and introduced in South African public schools. This led to a fresh interpretation of history and an introduction of new materials with a focus on Africa.

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Kwami, Robert. "Music education in Ghana and Nigeria: a brief survey." Africa 64, no. 4 (October 1994): 544–60. http://dx.doi.org/10.2307/1161373.

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This brief historical survey of music education in Ghana and Nigeria encompasses three periods—the pre-colonial, colonial and post-colonial eras. Its main aim is to search for explanations of an apparent dichotomy between African and Western musics in the curricula of schools in both countries. It shows that, during the pre-colonial and colonial eras, some missionaries, colonial administrators and teachers encouraged the use of indigenous musics in the formal, Western, education systems, whilst, in the post-colonial period, initiatives to include more indigenous African musics have put some pressure at lower levels of the curriculum. Consequently, it may be necessary to reassess the content, methods and resources of music education in both countries.

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Quaynor, Laura. "Remembering West African indigenous knowledges and practices in citizenship education research." Compare: A Journal of Comparative and International Education 48, no. 3 (March 23, 2018): 362–78. http://dx.doi.org/10.1080/03057925.2018.1444468.

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Nweke, Innocent Ogbonna. "African Traditional Religion vis-à-vis the Tackle It Suffers." Journal of Religion and Human Relations 13, no. 1 (July 22, 2021): 92–109. http://dx.doi.org/10.4314/jrhr.v13i1.5.

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African Traditional Religion is the indigenous religion of the Africans. The religion that has existed before the advent of western civilization which came with secularism as an umbrella that shades Christianity, education, urbanization, colonization and so on. These features of western civilization were impressed upon African Traditional Religion. Hence, the presence of alien cultures and practices in contemporary African traditional practice, as well as the presence of elements of traditionalism in contemporary African Christian practices. This somewhat symbiosis was discussed in this paper and it was discovered that African Traditional Religion was able to jump all the hurdles of secularism, Christianity, urbanization etc and came out successfully though with bruises. The paper used socio-cultural approach in its analysis.

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Mabvurira, Vincent. "Making sense of African thought in social work practice in Zimbabwe: Towards professional decolonisation." International Social Work 63, no. 4 (August 31, 2018): 419–30. http://dx.doi.org/10.1177/0020872818797997.

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The problem with current social work practice in Africa is that following its development in the West, it came to Africa grounded in values and ideologies stemming from capitalism, social Darwinism, the protestant ethic and individualism, all of which are un-African. Western ideas permeated social work institutions despite the ethical conflicts between traditional African cultures and values and the Western Judeo-Christian norms on which social work was based. Despite the political independence of most African countries, the profession has remained stuck in Western methods, values, principles and standards. Some of the traditional social work principles seem alien in African contexts. The social work principle of individualisation, for example, is un-African as it promotes individualism and yet life in Africa is communal. The content used in social work education and training in most institutions in Zimbabwe originated from elsewhere outside the African continent and as a result does not respect Africana values, beliefs, mores, taboos and traditional social protection systems. As it stands, social work in Zimbabwe in particular is a ‘mermaid’ profession based on Western theory but serving African clients. If social work in Africa is to decolonise, practitioners should have an understanding of and respect for African beliefs and practices. This is mainly because there is no clear separation between the material and the sacred among indigenous African people. This article therefore challenges African scholars to generate Afrocentric knowledge that should be imparted to African students for them to be effective in the African context. Afrocentric social work should be based on, improve and professionalise traditional helping systems that were in place prior to the coming of the Whites to the African continent.

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Harley, Debra A. "Indigenous Healing Practices among Rural Elderly African Americans." International Journal of Disability, Development and Education 53, no. 4 (December 2006): 433–52. http://dx.doi.org/10.1080/10349120601008605.

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Avoseh, Mejai B. M. "Proverbs as Theoretical Frameworks for Lifelong Learning in Indigenous African Education." Adult Education Quarterly 63, no. 3 (October 19, 2012): 236–50. http://dx.doi.org/10.1177/0741713612462601.

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Akurang-Parry, K. O. "“A Smattering of Education” and Petitions as Sources: A Study of African Slaveholders' Responses to Abolition in the Gold Coast Colony, 1874–1875." History in Africa 27 (January 2000): 39–60. http://dx.doi.org/10.2307/3172106.

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By the mid-nineteenth century African societies had begun to use petitions as an instrument of agitation for reforms in nascent colonial policies. This was especially true of those societies located in the coastal enclaves where precolonial European and diasporic African influences were markedly profound. Compared with other African responses to European colonial rule, anti-colonial petitions are less spectacular. This explains, perhaps-deservingly so, why petitions or memorials, which also took the form of deputations, as a historical genre have been marginalized in the polemical studies of African responses to colonial rule. Such studies have included militant responses in the form of war, riots, social banditry, millennarianism, arson, strikes, avoidance of conscription, desertion, and mass migration. Other forms of African response, devoid of militancy or overly tumultuous actions, have been aptly described by James C. Scott as the Weapons of the Weak. These have included foot-dragging, the use of songs, and the protest politics of the indigenous African press.This study deals with how slaveholders in the Gold Coast responded to British abolition of slavery and pawnship in the Gold Coast in 1874-75. Specifically, I examine how the African intelligentsia in the Gold Coast Colony used quasi-legal means, essentially petitions, to oppose abolition and emancipation of slaves and pawns. This opposition was undertaken on behalf of slave/pawnholders, including the indigenous rulers of the coast, especially the Fante region. Additionally, the study draws attention to Africans' use of petitions as an important historical source that can benefit the study of various aspects of colonial rule and facets of African responses.

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Govender, Nadaraj. "Locating the Centrality of African Languages and African Indigenous Knowledge in theEmbodimentThesis: Implications for Education." Studies of Tribes and Tribals 14, no. 2 (December 2016): 68–79. http://dx.doi.org/10.1080/0972639x.2016.11886734.

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Olatunji, Ezekiel K., John B. Oladosu, Odetunji A. Odejobi, and Stephen O. Olabiyisi. "A Needs Assessment for Indigenous African Language-Based Programming Languages." Annals of Science and Technology 4, no. 2 (December 1, 2019): 1–5. http://dx.doi.org/10.2478/ast-2019-0007.

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AbstractThe development of an African native language-based programming language, using Yoruba as a case study, is envisioned. Programming languages based on the lexicons of indigenous African languages are rare to come by unlike those based on Asian and / or European languages. Availability of programming languages based on lexicons of African indigenous language would facilitate comprehension of problem-solving processes using computer by indigenous learners and teachers as confirmed by research results. In order to further assess the relevance, usefulness and needfulness of such a programming language, a preliminary needs assessment survey was carried out. The needs assessment was carried out through design of a structured questionnaire which was administered to 130 stakeholders in computer profession and computer education; including some staffers and learners of some primary, secondary and tertiary educational institutions in Oyo and Osun states of Nigeria, Africa. The responses to the questionnaire were analyzed using descriptive statistics. The analysis of the responses to the questionnaire shows that 89% of the respondents to the questionnaire expressed excitement and willingness to program or learn programming in their mother tongue-based programming language, if such a programming language is developed. This result shows the high degree of relevance, usefulness and needfulness of a native language-based programming language as well as the worthwhileness of embarking on development of such a programming language.

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Aliye, Abdurahman Abdulahi. "African Indigenous Leadership Philosophy and Democratic Governance System: Gada’s Intersectionality with Ubuntu." Journal of Black Studies 51, no. 7 (August 10, 2020): 727–59. http://dx.doi.org/10.1177/0021934720938053.

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This paper aims to add to the recent scholarly search for African leadership philosophy to improve leadership effectiveness in Africa. It examines the Oromo Gada system’s democratic governance and leadership principles and argues its relevance to the current and future leadership effectiveness in Oromia, Ethiopia, and Africa. It analyses the literature on the history, culture, and current practices of the Gada system to identify its leadership philosophies. It discusses these principles by comparing with Ubuntu and other indigenous African leadership philosophies on the one hand with UN principles of good governance on the other. Evidences show that in spite of the expansion of modern education and leadership training; there are little or no evidence of leadership effectiveness in Africa. Corruption, poverty, injustice, and lack of legitimacy and accountability have continued to be the images of Africa and its leadership. These leadership failures are attributed to lack of leadership that connects with the societal values and cultures. The adoption of Gada leadership principles of liberty, equality, morality, rule of law, participation and engagement of citizens, decision making by consensus, separation of power and check and balance, decentralized governance, fixed terms office and peaceful transfer of power, accountability, transparency and impeachment of elected leaders, honesty, team leadership and conflict transformation in political, public and private sector organization leadership are discussed. The development and adoption of Gada, Ubuntu, and other indigenous leadership philosophies is recommended as a remedy to Africa’s leadership problems.

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Mdlalose, Nomsa. "STORYTELLING AS A METHOD FOR ACQUIRING MATHEMATICAL UNDERSTANDING AND SKILL." Oral History Journal of South Africa 3, no. 1 (January 5, 2016): 3–14. http://dx.doi.org/10.25159/2309-5792/181.

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According to historical accounts of old Africa, mathematics got divorced from the heritage arena. It was subsequently perceived incongruent with locally produced knowledge. Zaslavsky (1999) affirms that the manner in which Africa is portrayed in reference to the history of mathematics and the history of numbers, one would conclude that Africans barely knew how to count. Notwithstanding this, storytelling as an aspect of African indigenous knowledge systems and of a genre of oral tradition constitutes various socio-cosmic codes. Narrative being a social phenomenon and rhythm being symbolic to innate ability to count assume storytelling and numbering affinity. The article aims to explore employment of storytelling for the purpose of assisting basic education learners to acquire mathematical understanding and skills.

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Olaopa, Olawale R. "Harnessing African indigenous knowledge for managing the COVID-19 pandemic in Africa." International Journal of Technological Learning, Innovation and Development 12, no. 4 (2020): 267. http://dx.doi.org/10.1504/ijtlid.2020.10035103.

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Olaopa, Olawale R. "Harnessing African indigenous knowledge for managing the COVID-19 pandemic in Africa." International Journal of Technological Learning, Innovation and Development 12, no. 4 (2020): 267. http://dx.doi.org/10.1504/ijtlid.2020.112744.

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Anohah, Ebenezer, and Jarkko Suhonen. "MEASURING EFFECT OF CULTURALLY RESPONSIVE LEARNING ENVIRONMENT FOR COMPUTING EDUCATION IN AFRICAN CONTEXT." Problems of Education in the 21st Century 73, no. 1 (October 25, 2016): 6–17. http://dx.doi.org/10.33225/pec/16.73.06.

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A relevant research area in computing education is to explore aspects that motivate and promote learning in culturally responsive learning environments. This research contributes towards understanding how indigenous knowledge can be used to create a meaningful learning environment for learning object-oriented programming. The aim of research is to explore the effect of a culturally responsive learning environment for computing education in Ghana high school context. This research comprised teaching interventions that emphasized cultural significance and stimulation of Oware game as metaphors and related analogies to teach object oriented programming. The results indicated that a culturally responsive environment had a positive effect on high school students’ conceptual understanding of object-oriented programming concepts and attitudinal change to computing education. Key words: computer attitude, computer achievement, object-oriented concepts, Oware game, indigenous knowledge, integrationist approach.

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Tedla, Elleni. "Indigenous African Education as a Means for Understanding the Fullness of Life." Journal of Black Studies 23, no. 1 (September 1992): 7–26. http://dx.doi.org/10.1177/002193479202300102.

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Mapana, Kedmon Elisha. "Why the Enculturative Context of Moral Education Matters." Utafiti 15, no. 1 (June 23, 2020): 28–44. http://dx.doi.org/10.1163/26836408-15010021.

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Abstract Auto-ethnography is an effective methodology to reflect upon the moral values and their acquisition among the Wagogo people in central Tanzania against the background of postmodernity. In so doing I have identified the enculturative contexts within which I came to acquire the moral values that I live by, in particular my immediate family (i.e. my parents), the religion I was brought up in, and traditional school experiences (i.e. my initiation). I argue that despite contemporary theories of African character formation generating from the impact in Africa of cultural diversity and neuroscientific research, our traditional enculturative contexts of parenting, religious upbringing, and indigenous initiation ceremonies continue to have a central and enduring impact on the development of moral values among the Wagogo people of central Tanzania.

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Romaniello, Matthew P. "Decolonizing Siberian Minds." Sibirica 18, no. 2 (July 1, 2019): v—vi. http://dx.doi.org/10.3167/sib.2019.180201.

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Russian imperialism continues to leave a strong imprint on indigenous cultures across Siberia, and throughout the Russian Federation and the post-Soviet republics. Imperialism is invasive and persistent, and it might be impossible to escape its consequences. In 1986, African novelist and postcolonial theorist Ngũgĩ wa Thiong’o published his influential essay collection, Decolonising the Mind: The Politics of Language in African Literature. One of his arguments is that no postcolonial subject could be free from the constraints of imperialism until she or he succeeded in freeing the mind from the trap of an imposed (and foreign) language. Ngũgĩ’s experience was based on his own life growing up in Kenya, but his lesson is as applicable to Siberia as it is for East Africa. For indigenous Siberians, language and education are at the forefront of the ongoing postcolonial struggle to maintain their cultural identities in modern Russia.

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Kamwangamalu, Nkonko M. "Vernacularization, globalization, and language economics in non-English-speaking countries in Africa." Language Problems and Language Planning 34, no. 1 (April 1, 2010): 1–23. http://dx.doi.org/10.1075/lplp.34.1.01kam.

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Research into language policy in Africa has addressed the impact of colonial language policies on efforts to formulate and implement post-colonial language policies aimed at vernacularization, defined as the use of indigenous African languages in higher domains such as education. What seems to have received very little attention to date, however, is the effect of globalization, through the medium of English, on vernacularization not only in Anglophone but also in non-English-speaking countries in the African continent. Focusing on the latter territories, this paper explores this issue from the perspective of recent theoretical developments in the field of language economics, an area of study whose focus is on the theoretical and empirical ways in which linguistic and economic variables influence one another. It argues that the spread of English to these historically non-English-speaking territories in Africa represents the second challenge to largely symbolic language policies aimed at promoting vernacularization, the first one being other western languages (e.g. French, Portuguese, Spanish). Drawing on language economics, the paper argues that the prospects for the indigenous languages will continue to be bleak, especially in the era of globalization, unless these languages are viewed as a commodity rather than as a token for cultural preservation, and are associated with some of the advantages and material gains that have for decades been the preserve of western languages. Resistance against, and successful case studies of, vernacularization informed by language economics in various parts of the world are presented in support of the proposed argument for the promotion of Africa’s indigenous languages in education.

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Maders, Sandra, and Valdo Barcelos. "Educação escolar indígena e intercultura: Um diálogo possível e necessário." education policy analysis archives 28 (November 2, 2020): 167. http://dx.doi.org/10.14507/epaa.28.4755.

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This text focuses on issues related to indigenous school education in Brazil, as well as the assumptions of interculturality to think about it. This is a theoretical research, of a qualitative nature. Indigenous school education in Brasil today demands a critical and careful posture. What today is known as the Brazilian Nation was formed through the meeting of three ethnical-cultural origins: the Tupi-Guarani, the Portuguese and the African. Such confirmation refers to an obvious conclusion: any educational proposition that is intended as generous and inclusive needs to take into account the matters relative to the cultural diversity of the Brazilian society. For this intercultural dialogue to happen it is necessary to break with the colonial mentality. There must be a relationship paradigm that recognizes and respects the indigenous singularity and promotes its protagonism (Castro, 2000). The LDB proposes a group of guidelines that even with its frailties, if put to practice, could provide progress in the public policies about the indigenous school education. The educational progress in the indigenous communities– taking the Guarani as an example – happens through an exchange of experiences, building a collective knowledge, intermediated by the Karaí. We propose an indigenous school education that takes as its starting point some interculturality fundaments, mediated by dialogicity.

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Toms, Rob. "the Sustainable Harvesting of Edible Insects in South Africa, with Reference to Indigenous Knowledge, African Science, Western Science and Education." Australian Journal of Indigenous Education 36, S1 (2007): 145–54. http://dx.doi.org/10.1017/s1326011100004828.

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AbstractIn our ongoing research on edible insects in the Limpopo Province of South Africa, we have found evidence of the unsustainable harvesting of edible insects and the food plants of certain insects. The decline in the edible insect industry, together with the need for food security provides a strong incentive to investigate possible causes of problems using different knowledge systems. Any solution to these problems needs to take Indigenous Knowledge Systems (IKS) into account if it hopes to be successful and sustainable. We have found that different communities have different explanations for the same phenomena. Some of these explanations correspond with the explanations for the same phenomena in Western science. Where areas of overlap between IKS and Western science exist, these can be used in education in such a way that recommendations for sustainable harvesting can be developed with reference to African science. In this process, the area of overlap between the systems may grow as information from one system is incorporated in another. In this contribution the overlapping roles of IKS, African science and Western science are explored in the teaching of the sustainable harvesting of Indigenous resources for food security and conservation. This creates opportunities to teach relevant science in such a way that the concerned communities can benefit through better food security and the conservation of culturally important plants and animals.

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Mubangizi, John, and Hassan Kaya. "African Indigenous Knowledge Systems and Human Rights: Implications for Higher Education, Based on the South African Experience." International Journal of African Renaissance Studies - Multi-, Inter- and Transdisciplinarity 10, no. 2 (July 3, 2015): 125–42. http://dx.doi.org/10.1080/18186874.2015.1107985.

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de Villiers, Alethea. "The transformation of music education: A South African case study." British Journal of Music Education 32, no. 3 (November 2015): 315–22. http://dx.doi.org/10.1017/s0265051715000376.

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In this paper I reflect on transformation in South African education policy, post-1994. The new curriculum for schools was underpinned by the democratic values of the constitution and was a time of renewal for music education. However, over time as the original curriculum documents were revised, the focus of promoting indigenous traditions was abandoned and replaced by an overtly Western approach to music education. It is against this background that I also reflect on the transformation that occurred as a result of a continuing professional development programme that arose from a need to improve curriculum implementation in the arts.

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Bhowmik, Dr Debesh. "International Organizations, Institutions and the Indigenous people." SocioEconomic Challenges 5, no. 2 (2021): 81–95. http://dx.doi.org/10.21272/sec.5(2).81-95.2021.

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The paper explains the role of international institutions and international organizations which usually have been working for the rights, freedom, survival, livelihood and financial assistances of the indigenous people since the inception of peoples’ democracy in India and abroad. The possible policies that can be helpful for indigenous people in the present world have been also discussed here. How do international financial institutions assist the indigenous people to maintain their social livelihood through their projects, how UNFCCC, IIPFCC, GFC, IAITPTF, IWGIA, IPLP have been working with tribal people in climate change, forest policies and assisting laws and other social and economic activities have been discussed in this paper. Generally, UNFCCC recommended policies on the victimized tribes due to climate change calamities. Since 2019, GFC with their 99 indigenous and non-indigenous member groups from 65 countries have been supporting the struggles of indigenous people by bringing their views, positions and proposals to the forefront of local, national, and global forest-related decision-making processes. IAITPTF has been protecting the tribal people of tropical forest areas in Africa and Latin America. IWGIA in collaboration with ECOSOC have been working for indigenous people in Amazon Basin, Asia, Africa, Latin America and Russia enacting of REDD+ and rights in forests in context of climate change. Since 1999, IPCB protects tribal genetic resources, knowledge, culture, human right and negative effects of biotechnology. The IITC has been organizing tribes to participate in local, regional, national and international events on their survival through human rights agendas. IPACC which consists of 135 tribal organisations in 20 African countries, has been fighting for human rights, legal rights and social inclusion of tribes. The World Bank and African Development Bank took various policies and projects for financing tribal development such as OD4.20. UNDP, ILO and IITC nourish the human rights in the process of development in education and health of tribal people.

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Tanyanyiwa, Vincent Itai. "Indigenous Knowledge Systems and the Teaching of Climate Change in Zimbabwean Secondary Schools." SAGE Open 9, no. 4 (July 2019): 215824401988514. http://dx.doi.org/10.1177/2158244019885149.

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Indigenous African education grew out of the immediate environment, real or imaginary, where people had knowledge of the environment. Indigenous education inculcated a religious attitude that imbued courtesy, generosity, and honesty. At colonization, Africans were thought of as primitive although they had their own systems, contents, and methods of education. Colonialism signified the decline in the importance of indigenous knowledge systems (IKS). By shifting focus in the core curriculum from teaching/learning based on Western science to teaching/learning through IKS as a foundation for all education, it is anticipated that all forms of knowledge, ways of knowing, and world views be acknowledged as equally valid, adaptable, and complementary to one another in equally valuable ways. The uniqueness of indigenous people and their knowledge is inextricably connected to their lands, which are situated primarily at the social-ecological margins of human habitation such as tropical forests and desert margins. It is at these margins that the consequences of climate change manifest themselves in the following sectors: agriculture, pastoralism, fishing, hunting and gathering, and other subsistence activities, including access to water. Government policies in Zimbabwe often limit options and thus undermine indigenous peoples’ efforts to adapt. IKS is very important for community-based adaptation and mitigation actions in the agricultural sector for maintenance of resilience of social-ecological systems at a local level. This article, through interviews, document analysis, and personal observations, proposes that it is best for Zimbabwe to develop her own climate change curricula and modes of delivery that incorporates IKS.

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Brownell, A. J. J., A. C. De Jager, and C. F. M. Madlala. "Applying First-World Psychological Models and Techniques in a Third-World Context." School Psychology International 8, no. 1 (January 1987): 34–47. http://dx.doi.org/10.1177/014303438700800105.

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Aspects of the indigenous healing system in contemporary South African society Anthropological research in recent years has clearly shown that health service programmes of technologically advanced societies cannot simply be transplanted to developing societies without taking specific cultural factors into account (Loudon, 1976; Kleinman, 1980; Jansen, 1982). The extensive practice of traditional healing in South Africa has long been established and appears to be gaining momentum (Holdstock, 1979). The different needs of First- and Third-world peoples within South Africa, as manifested in the existence of cultural-specific mental health care and educational systems, are indeed compelling reasons for examining the situation.

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Amlor, Martin Q., and Matthew Q. Alidza. "Indigenous Education in Environmental Management and Conservation in Ghana: The Role of Folklore." Journal of Environment and Ecology 7, no. 1 (June 30, 2016): 37. http://dx.doi.org/10.5296/jee.v7i1.9705.

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Studies into indigenous knowledge of African societies and their eco-system, and complemented by western research findings in recent years, point to a common fact that there is a complex interrelation between humans, animals, plants and their physical environment For this reason, Ghanaian societies enforce cultural laws that ensure protection and management of their natural resources. Despite the merits associated with African endowed natural environments, it is scary to note that to date, Ghana still faces serious environmental threats among which are: deforestation, annual bushfires, illegal surface mining, poor farming practices, unconventional methods of dumping human/industrial wastes and pollution of water bodies. This paper therefore attempts to investigate the causes of environmental degradation in Ghana and demonstrate how the people’s folklore can contribute to ensuring a well-conserved environment that can benefit the country’s present and future generations.

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Jalloh, Alusine. "The Fula and Islamic Education in Freetown, Sierra Leone." American Journal of Islam and Society 14, no. 4 (January 1, 1997): 51–68. http://dx.doi.org/10.35632/ajis.v14i4.2233.

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This study examines the role of the Fula in Islamic education inFreetown, the capital city of Sierra Leone, from the colonial to the postcolonialperiod. The Fula educational initiative forges a partnershipbetween the Muslim private sector and local educators. Not only does itprovide a model for responding to the challenge of developing Islamiceducation in Sierra Leone, but it is a model that can be implementedthroughout Africa. It is especially important given the increasing multiethnicstudent population and limited government support for Islamiceducation in Sierra Leone and across the continent. The recent decline insupport from foreign Islamic countries for education in Africa addsurgency to the need for African Muslims, such as the Fula, to pursue alternative approaches to promotingIslamic education through broad-based cooperation among local educators, indigenous Muslim businesspersons, and the govemment.For over two centuries the Fula, a devout Muslim group inAfrica,' were pioneers in the spread of Islam not just in Freetownbut throughout Sierra Leone. In fact, the Fula ...

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Álvarez-Mosquera, Pedro, and Alejandro Marín-Gutiérrez. "Implicit Language Attitudes Toward Historically White Accents in the South African Context." Journal of Language and Social Psychology 37, no. 2 (August 11, 2017): 238–48. http://dx.doi.org/10.1177/0261927x17718349.

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This study explores the use of Implicit Association Test as an effective research tool to investigate language attitudes in South Africa. We aim to show how Standard South African English and Afrikaans-accented English are cognitively managed by young L1 South African indigenous language speakers. Results corroborate (a) participants’ statistically significant negative attitudes toward Afrikaans-accented English speakers, (b) the indexical nature of accents in triggering language attitudes, and (c) a main effect of modality when processing visual versus audio inputs.

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Ndebele, Hloniphani. "Social software as a tool of promoting indigenous African languages in Higher Education." International Journal of Multilingualism 15, no. 1 (August 20, 2017): 92–112. http://dx.doi.org/10.1080/14790718.2017.1365870.

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Makhanya, Thembelihle, and Sibonsile Zibane. "Students’ Voices on How Indigenous Languages Are Disfavoured in South African Higher Education." Language Matters 51, no. 1 (January 2, 2020): 22–37. http://dx.doi.org/10.1080/10228195.2020.1711533.

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Wadende, Akinyi. "Chwuech: Sustained Art Education among Luo Women of Western Kenya." Journal of Adult and Continuing Education 17, no. 2 (November 2011): 5–19. http://dx.doi.org/10.7227/jace.17.2.3.

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This article presents the findings of a qualitative study on the Bang jomariek, a women's group in West Reru in Western Kenya who engage in the production of indigenous arts and crafts (pots, baskets, and architecture) to generate income and explore politics, medicine, and other matters that affect them and their community. The women shared their motivations for engaging in the production of these art forms and the characteristics of these educational processes and their environment. I highlight the transformative experience on their lives as a result of the arts and crafts-based adult education work. This article is significant to feminist and anti-colonial adult education as it stresses the importance of processes, potential, and goals of an African indigenous creative education amongst rural women.

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Journal articles on the topic 'African indigenous education'

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