To see the other types of publications on this topic, follow the link: African traditional education.
Journal articles on the topic 'African traditional education'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'African traditional education.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Musyoka-Kamere, Isabella. "Revisiting African Traditional Education to Promote Peace through Education in Africa." Msingi Journal 1, no. 1 (August 2, 2018): 459–97. http://dx.doi.org/10.33886/mj.v1i1.73.
Full textAbstract:
African traditional values are the principles, standards and qualities, which Africans traditionally held dear for perpetuation of culture and society. They are the values that guided human action towards a common good. There are certain things that Africans found intrinsically valuable, that gave them a distinct cultural personality and enabled them to contribute to knowledge and history. Some of these include the sense of community life, sacredness of life and respect for authority and elders.These values of African traditional education can be revisited to infuse peace and unity in today‘s fragmenting society. Peace here is taken to mean the non-violent, non-exploitative, cohesive, tolerant and united co-existence between people and respect for the social environment. This paper will document the dominant African cultural values and attempt to assess the contribution of these values to the promotion of peace in modern times. This is a library-based research, which involves a desk review ofarticles, documents and internet sources to draw facts and use the information to provide suggestions for promoting peace. It will try to bring out the salient values of African culture and see how these can be adapted to today‘s world to enhance peaceful co-existence and thus lead to change in public consciousness and habits to improve the quality of life. The findings of the study will highlight viable options for African societies to come out of their cultural quagmire and suggest ways of preserving values that lead to national cohesion and development.
2
Borisenkov, Vladimir Panteleimonovich. "Traditions of African education." Moscow University Pedagogical Education Bulletin, no. 2 (June 29, 2017): 110–22. http://dx.doi.org/10.51314/2073-2635-2017-2-110-122.
Full textAbstract:
The article is devoted to the analysis and evaluation of the activities of traditional institutions of upbringing and education of children and youth in the countries of Tropical Africa. The reasons that contributed to the preservation of the «surviving» forms of the cultural life of the African peoples, even though in a fragmentary form, have been revealed. The rich content and valuable features of the people’s educational culture are shown with all its archaism and historical limitations due to the level of development of the society in which traditional upbringing and learning originated and carried out.
3
Mino, Takako, and Prince Paa-Kwesi Heto. "Educating Humans." Journal of Interdisciplinary Studies in Education 9, SI (July 16, 2020): 33–55. http://dx.doi.org/10.32674/jise.v9isi.1814.
Full textAbstract:
African traditional education and soka approaches to education share a common vision of human education, which is key to transforming the education crisis facing Africa. We make this case in four steps. First, we explore the history of education in Africa to illustrate the roots of the crisis. Second, we introduce soka approaches to education, its history, and fundamental principles. Third, we analyze the convergence of African traditional education and soka approaches to education in terms of their underlying philosophies. Fourth, we investigate possible applications of both philosophies to improve schooling in Africa. The last section outlines how harnessing the insights of both philosophies will engender an African renaissance based on young people striving to live creative and contributive lives.
4
DIAKHATÉ, Babacar. "Traditional Education: Methods and Finality in Chinua Achebe’s Things Fall Apart (1958) and Arrow of God (1969)." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 4, no. 1 (January 14, 2021): 1–6. http://dx.doi.org/10.33258/birle.v4i1.1545.
Full textAbstract:
Before colonization, Africans had their own ways and methods of education. Its finality was to educate their children in accordance with African values. In Things Fall Apart and Arrow of God, Chinua Achebe shows that African traditional education plays a key role in the passage from childhood to adulthood. Instead of using western materials and tools such as classrooms, blackboards, talks and or pens, in African traditional education the fireplaces, the farms, storytelling, tales and proverbs were the methods and means that African wise people adopted to educate their children.
5
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.
Full textAbstract:
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.
6
Adeyemi, Michael B., and Augustus A. Adeyinka. "The Principles and Content of African Traditional Education." Educational Philosophy and Theory 35, no. 4 (January 2003): 425–40. http://dx.doi.org/10.1111/1469-5812.00039.
Full text
7
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.
Full textAbstract:
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.
8
Ogunniyi, M. B. "Adapting western science to traditional African culture." International Journal of Science Education 10, no. 1 (January 1988): 1–9. http://dx.doi.org/10.1080/0950069880100101.
Full text
9
Adams, Milton N., and Medjomo Coulibaly. "African traditional pedagogy in a modern perspective." Prospects 15, no. 2 (June 1985): 273–80. http://dx.doi.org/10.1007/bf02196896.
Full text
10
Ogunyemi, F. Taiwo, and Elizabeth Henning. "From traditional learning to modern education: Understanding the value of play in Africa’s childhood development." South African Journal of Education 40, Supplement 2 (December 31, 2020): S1—S11. http://dx.doi.org/10.15700/saje.v40ns2a1768.
Full textAbstract:
Rhymes, poetry, stories, wrestling, music and dancing were essential cultural elements through which childhood play was promoted in traditional Africa. “Modernisation” brought about by colonialism led to distortion and decline in the use of traditional play for childhood education in many parts of Africa. This work assessed the value of play in Africa’s childhood education, using documentary analysis and a survey of views from South African and Nigerian childhood educators. The documentary analysis involved a review of existing research to give an overview of traditional play in Africa, while survey data generated from 62 respondents in South Africa (SA) and Nigeria (Nig) were used to illustrate the findings of the review. Traditional African play, when properly deployed, could enhance children’s physical, mental, social and emotional development. This study identified 5 major obstacles to the integration of traditional and modern forms of children’s play. It therefore calls for concerted efforts by policymakers, educators and parents to address the challenges associated with the identified obstacles within a trado-modern paradigm.
11
Ndofirepi, Amasa P. "Deciphering Traditional African Education in R.S. Peters’ Education as Initiation." Journal of Education and Learning (EduLearn) 8, no. 2 (May 1, 2014): 98. http://dx.doi.org/10.11591/edulearn.v8i2.211.
Full text
12
de Oliveira e Silva, Ana Luiza. "In Search of “Africanity”: Traditional and Islamic Education in Boubou Hama’s Writings." Islamic Africa 10, no. 1-2 (June 12, 2019): 98–126. http://dx.doi.org/10.1163/21540993-01001004.
Full textAbstract:
This article explores how the Nigerien intellectual and politician Boubou Hama (1906/09–1982) represented the relationship between Islamic and “traditional” educational ideals. Based on an understanding that Islamic education was closely linked to the historical dissemination and establishment of Islam, Hama advanced a particular interpretation of the reception and circulation of Muslim knowledge in West Africa. He argued that, first, the presence of Islam should be understood in its African historical context; second, that the foundations of African culture were equally “traditional” and Islamic; and third, that the forms of education that had shaped such culture could be used as the basis for a political plan of development. By doing so, Hama asserted that just as Islam was crucial to the continent’s history, it was a central part of Africa’s engagement with the wider world.
13
EFFIONG, Linus O. "Rethinking Marriage Preparation Through Traditional African Cultural Education Process." INTAMS review 14, no. 1 (July 31, 2008): 88–111. http://dx.doi.org/10.2143/int.14.1.2031558.
Full text
14
Dike, Uzoma Amos, and M. I. Okwueze. "Sex Education: Ancient Israel and Igbo Traditional Practices." Journal of Religion and Human Relations 13, no. 1 (July 22, 2021): 313–30. http://dx.doi.org/10.4314/jrhr.v13i1.14.
Full textAbstract:
Every human (male and female) is a sexual being. Exploring and experiencing one’s sexuality is part of being human. Unfortunately, human’s curiosity and interest concerning sexuality are not always guided and nurtured in a wholesome way because sex is viewed as sacred and talking about it constitutes a taboo. Hence, many parents are at ease to teach their children about virtually every other thing in life, but they usually do not, however, teach about sexuality with similar ease. As a result, many grow into adulthood with partial and distorted views of human sexuality. The aim of the study was to discover the teachings of Proverbs 7:24-27 on sex education along traditional practices in tone with sex education in Igbo culture and determine the place of proper sex education for better dealing and understanding of human sexuality. The study adopted African inculturation hermeneutics which makes African social cultural context the subject of interpretation. The study revealed that sex education was integral to the training of the young adults in ancient Israel Igbo cultures. However, the study observed some areas of strength and weaknesses of sexuality training in Igbo traditional practices. Thus, the research upheld that the instructions on human sexuality preserved in the book of Proverbs are very relevant in strengthening the contemporary Igbo culture and her traditional practices in the training of young adults in the areas of chastity. Therefore, the paper called for proper sex education in the Igbo society to instill sexual purity among youths of contemporary Igbo society.
15
Omolewa, Michael. "Traditional African modes of education: their relevance in the modern world." International Review of Education 53, no. 5-6 (August 21, 2007): 593–612. http://dx.doi.org/10.1007/s11159-007-9060-1.
Full text
16
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.
Full textAbstract:
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.
17
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.
Full textAbstract:
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.
18
du Plessis, André. "RETHINKING TRADITIONAL SCIENCE TEACHING THROUGH INFUSING ICT LEARNING EMBEDDED BY A ‘LEARNING-AS-DESIGN’ APPROACH." Journal of Baltic Science Education 14, no. 1 (February 20, 2015): 4–6. http://dx.doi.org/10.33225/jbse/15.14.04.
Full textAbstract:
The South African Department of Basic Education (DoBE) has been promoting constructivist learning principles, the development of higher order thinking, the implementation of ICT (Information and Communication Technology) (Department of Education, 2004; Du Plessis, 2014) and the development of critical outcomes such as problem solving, critical thinking, collaboration, self-management, finding and analysing information, developing effective communicating skills, assisting learners to use science and technology effectively as well as promoting effective learning strategies (Department of Education, 2004). The use of ICTs to promote teaching and learning has also been high on the agenda of the DoBE (2004; 2007). However, it appears that the use of ICT within South African schools is ‘bolted-on’ on to the curriculum as an added extra, resulting that integration with school subjects is minimal (Du Plessis, 2010). The above is probably prevalent outside the South African context too in many other schools all over the globe.
19
Akande, Adebowale. "Influences on South African women's career and traditional goals." International Journal for the Advancement of Counselling 19, no. 4 (1997): 389–96. http://dx.doi.org/10.1007/bf00129160.
Full text
20
Katulushi, Clement. "Teaching Traditional African Religions and Gender Issues in Religious Education in Zambia." British Journal of Religious Education 21, no. 2 (March 1999): 101–11. http://dx.doi.org/10.1080/0141620990210205.
Full text
21
Mayowa, Ilori Oladapo. "Impact of Broken Homes on Education of Children: A Sociological Perspective." International Journal of Criminology and Sociology 10 (August 23, 2021): 1342–48. http://dx.doi.org/10.6000/1929-4409.2021.10.154.
Full textAbstract:
Broken Homes, until very recently is very alien to the African family structure/setting. But it is discovered that the trend of Broken Homes is growing in the world all over and Africa is not left behind in this trend. One can deduce the growing trend of Broken Homes in Africa to the incursion of modernization and industrialization into the African family setup. The traditional African family is much knitted together with a lot of love bound. But with modernization and civilisation are fast becoming the order of the day in all sectors of daily life, family is not left behinIn Nigeria for instance, the existence of Broken Homes is unknown, and when they existed, they are ignored as exceptional cases. In Africa, no one is happy to be identified as being raised in a Broken Home. In order words, the pride of an average African Child is to be brought up in a family where the man and his dear wife are living together, loving each other and each one of them performing his/her social responsibility and obligation towards the raising of the children and the survival of the family at large. This research looked at how broken home has affected education of children in society today and proffered solutions on how the scourge could be contained in our society. The research is mainly literature and conceptual. Literature in this study was sourced mainly from secondary data like journals, books, and the views of other scholars in this field.
22
DIAKHATÉ, Babacar. "Africa and the West: Between Tradition and Modernity in Shimmer Chinodya’s Dew in the Morning (1982) and Ngugi WA Thiongo’s weep Not, Child (1964)." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, no. 2 (May 8, 2020): 1459–63. http://dx.doi.org/10.33258/birci.v3i2.1009.
Full textAbstract:
European colonizers have impoverished Africans for spoiling their natural resources. African Anglophone writers such as Shimmer Chinodya and Ngugi WA Thiongo respectively in Dew in the Morning and Weep Not, Child devote most of their writings to land issues and cultural alienation. The aim of this article is to display the strategies of the White man to achieve his objective, and the contribution of his black collaborators to take Africans’ lands. It also reveals the importance of African traditional practices in the resistance against colonialism. Finally, it shows the perpetual quest of western education by Africans to “beat the white in his own game”.
23
Winham, Donna M., Simon T. Knoblauch, Michelle M. Heer, Sharon V. Thompson, and Cheryl Der Ananian. "African-American Views of Food Choices and Use of Traditional Foods." American Journal of Health Behavior 44, no. 6 (November 1, 2020): 848–63. http://dx.doi.org/10.5993/ajhb.44.6.9.
Full textAbstract:
Objectives: In this study, we describe dietary intakes and examine variation among African-American adults in the Southwest, and identify barriers to engaging in healthy dietary behaviors, and use of traditional African-American foods, including pulses. Methods: Using mixed-methods parallel analysis, 97 African Americans aged 25-60 years completed surveys on lifestyle and dietary habits prior to focus group discussions in 3 geographic regions of Arizona. We identified themes in the qualitative transcripts using an inductive approach informed by Grounded Theory. Survey data were compared by sex, and age cohort via chi-square and ANOVA. Results: Qualitative knowledge of healthy choices was high for most participants, but survey dietary in-takes were below recommendations for fruit, vegetables, fiber, and pulses. Greens, fried chicken and fish, barbequed meats, okra-corn-tomato mix, grits, and sweet potatoes were eaten at least twice a month by 30%-50%. Statistically significant food consumption differences were observed by sex, age, and income. Healthy eating barriers included cost, access, convenience or time to prepare, accessibility, and cultural preferences and traditions. Interest in food preparation education was a common theme. Conclusions: Arizona African Americans retain elements of traditional foods in their diet. Health education should offer practical solutions for the cited barriers, be culturally relevant, and build on existing knowledge.
24
Barros, Daniela, Saulo Pequeno, and Patrícia Lima Martins Pederiva. "Educação pela tradição oral de matriz Africana no Brasil: Ancestralidade, resistência e constituição humana." education policy analysis archives 26 (July 23, 2018): 91. http://dx.doi.org/10.14507/epaa.26.3518.
Full textAbstract:
This article discusses the educative processes in the oral tradition of the African matrix in Brazil, understanding the transmission of traditional knowledges as a process of human constitution. This oral tradition, built upon ancestry, brings in its essence the resistance to the colonization and keeps resisting, transmitting orally the traditional knowledges, memory and history. The educative process in the oral tradition of African matrix constitute in their holders a combative posture to the oppressions of the modern/colonial world-system. The article is result of an ethnography in groups and communities of oral tradition in two cities in the state of Bahia, Brazil: the Casa de Oxumarê, in the city of Salvador, and in the traditional cultures of Samba de Roda, Chegança and Renda de Bilros in the city of Saubara. It investigates how the educative processes occur through orality and how they contribute to the human constitution of their holders. It concludes that the ancestry consciousness is the anti-colonial educative element, in which the traditional groups and communities of African matrix in Brazil keep reaffirming to the world their ways of educating, resisting and re-existing.
25
Verhoef, Grietjie, and Grant Samkin. "The accounting profession and education." Accounting, Auditing & Accountability Journal 30, no. 6 (August 21, 2017): 1370–98. http://dx.doi.org/10.1108/aaaj-08-2015-2192.
Full textAbstract:
Purpose The purpose of this paper is to examine how the actions of the accounting profession, the state, universities, and academics have inhibited the development of South African accounting research. Design/methodology/approach A multiple history approach using traditional archival material and oral history is used. Findings Since the late nineteenth-century, a network of human and non-human actors has ensured that accounting education in South Africa retained a technical focus. By prescribing and detailing the accounting syllabuses required for university accreditation, the South African Institute of Chartered Accountants (SAICA) and its predecessors exercise direct control over accounting education. As a result, little appetite exists for a discipline based on academic enquiry or engagement with international scholars. While the SAICA claims to support accounting research, this support is conditional on its meeting the professional body’s particular view of scholarship. Research limitations/implications The limitations associated with this research are that it focusses on one particular professional body in one jurisdiction. The South African situation provides a cautionary tale of how universities, particularly those in developing countries, should take care not to abdicate their responsibilities for the setting of syllabi or course content to professional bodies. Accounting academics, particularly those in a developing country currently experiencing major social, political, and economic problems, are in a prime position to engage in research that will benefit society as a whole. Originality/value Although actor network theory has been used in accounting research and in particular to explain accounting knowledge creation, the use of this particular theoretical lens to examine the construction of professional knowledge is limited. This study draws on Callon’s (1986) four moments to explain how various human actors including the accounting profession, the state, universities, and accounting academics, along with non-human actors such as accreditation, regulation, and transformation, have brought about South African academic disengagement with the discipline.
26
Luyaluka, Kiatezua Lubanzadio. "The Theory of General Devolution: A Call for an African Solar Renaissance." Journal of Black Studies 49, no. 7 (July 5, 2018): 627–46. http://dx.doi.org/10.1177/0021934718786046.
Full textAbstract:
Through its theory of general devolution, this article shows that as African holistic epistemology was pushed at the fringe of cultural and scientific practices, Africa lost the advances it enjoyed in precolonial time in the domains of equality of the genre, ethical norms, medicine, textile, astronomy, and so on, because African scholars could not defend the scientific validity and superiority of the holistic epistemology on which these traditional values are based. For the solution to this general devolution, solar renaissance is urged as the reintroduction of solar religion which will practically result in the parallel reintroduction of the initiatory education with its accompanying development of the potential for the freedom soul, a powerful tool against “epistemological obstacles.” The demonstrated scientific validity of African holistic epistemology will thus lead to the revalorization of our original cost-efficient and cost-effective traditional technologies.
27
Ikpe, Ibanga B. "E-learning platforms and humanities education: an African case study." International Journal of Humanities and Arts Computing 5, no. 1 (March 2011): 83–101. http://dx.doi.org/10.3366/ijhac.2011.0022.
Full textAbstract:
The advent of e-learning has been a welcomed development in African universities, especially in countries where the demand for university education far outstrips capacity. This form of instruction not only has helped in reducing the problem of managing and testing large classes, but it also has helped lecturers in providing valuable assistance to students who would otherwise not have such access. The limitations of the e-learning platform coupled with a distorted student-teacher ratio has raised concerns about quality, especially for traditional humanities disciplines where the emphasis on argumentative rigor and critical thinking are at odds with the science-leaning orientation of e-learning platforms. This concern is especially important because the technology is relatively new and there are problems of access not only in terms of infrastructure but also in terms of the relevant computer literacy skills required of users of the technology. This essay examines the problems associated with the use of e-learning in teaching and examining traditional humanities courses in general but especially the problems encountered in using e-learning in teaching and assessing critical thinking courses at the University of Botswana. I argue that although certain aspects of e-learning are structured, confining, and therefore unsuitable for traditional humanities disciplines, e-learning can still be an appropriate tool for the humanities if used appropriately and creatively.
28
Lumadi, Mutendwahothe Walter. "Managing Diversity At Higher Education And Training Institutions: A Daunting Task." Journal of Diversity Management (JDM) 3, no. 4 (October 1, 2008): 1–10. http://dx.doi.org/10.19030/jdm.v3i4.4996.
Full textAbstract:
Higher Education and Training Institutions (hereafter referred to as HETIs) are changing rapidly world-wide. Traditional academic cultures and relationships are being challenged, bringing new social dynamics to higher education systems and increasing diversity and differentiation within and between institutions. Against the backdrop of these changes, this article will attempt to shed light on the significance of diversity management at HETIs in the democratic country of South Africa. Although the scope of the study is South African driven, its recommendations may be relevant to all institutions around the globe.
29
Wade, Jay C. "Traditional Masculinity and African American Men's Health-Related Attitudes and Behaviors." American Journal of Men's Health 3, no. 2 (July 22, 2008): 165–72. http://dx.doi.org/10.1177/1557988308320180.
Full textAbstract:
This study investigates aspects of masculinity that may relate to African American men's health-related attitudes and behaviors. Two hundred and eight men completed measures of traditional masculinity ideology and health-related attitudes and behaviors. Results indicated that after accounting for participants' age, education, income, and employment status, traditional masculinity norms of self-reliance and aggression were associated with behaviors conducive to personal wellness and certain health-related psychological tendencies. Restrictive emotionality was associated with anxiety about one's health and the belief that one's health status is outside of one's personal control. Implications of the findings for the health-related attitudes and behaviors of African American men are discussed.
30
Jegede∗, Olugbemiro J., and Peter Akinsola Okebukola. "The relationship between African traditional cosmology and students’ acquisition of a science process skill." International Journal of Science Education 13, no. 1 (January 1991): 37–47. http://dx.doi.org/10.1080/0950069910130104.
Full text
31
Gray, Phyllis, Audrey C. Rule, and Mindy Gordon. "Black Fifth Graders Make Dioramas of Traditional African Cultures to Explore Racial Identity, Cultural Universals, and Spatial Thinking." Urban Education 54, no. 2 (November 8, 2015): 274–308. http://dx.doi.org/10.1177/0042085915613552.
Full textAbstract:
This rich, arts- and spatial-thinking-integrated project examined the effects of making three-dimensional dioramas of traditional African cultures on Black fifth graders at an urban school on students’ racial identities, knowledge of cultural universals, and spatial thinking skills. Pretest and posttest attitudes measured with the Multidimensional Inventory of Black Identity–Teen evidenced an increase in sense of belonging to other Black people. Students learned social studies content and recognized many cultural universals, allowing them to feel connected to the African groups. Student essays showed admiration for African cultures, connections through similar foods, and links through appreciation of animals.
32
Mentoor, E. R., and C. Friedrich. "Is Entrepreneurial Education at South African Universities Successful?" Industry and Higher Education 21, no. 3 (June 2007): 221–32. http://dx.doi.org/10.5367/000000007781236862.
Full textAbstract:
After more than ten years of democracy in South Africa, many of the previously disadvantaged segments of the community, especially Blacks, would have hoped that a new economic order would have been created. Instead, South Africa still has very high unemployment and even young Black South Africans with a degree are not guaranteed a job. The purpose of this research was to ascertain whether a traditional first-year university business management course with an entrepreneurial component can contribute to the entrepreneurial orientation of students. The major features of entrepreneurs and innovators are knowledge, skills and attitudes. While the imparting of knowledge and the development of skills development receive, respectively, thorough and sketchy attention in formal education, attitude is hardly addressed. The need for achievement, innovation, locus of control and self-esteem are the variables of attitude that have been most commonly used in research on business motivation and the entrepreneur. To determine the success of an enterprise education course, therefore, the change in attitude of the students can be used as a measure. The instrument that was used to gauge the entrepreneurial attitude orientation of the students was an adaptation of an Entrepreneurial Attitude Orientation (EAO) scale. The authors tested 463 students using a pre-test and post-test approach, incorporating an experimental group and a control group. The results of this study do not augur well for the improvement of the entrepreneurial orientation of students.
33
Tsotsotso, Khotso, Elizabeth Montshiwa, Precious Tirivanhu, Tebogo Fish, Siyabonga Sibiya, Tshepo Mlangeni, Matsemela Moloi, and Nhlanlha Mahlangu. "Determinants of skills demand in a state- intervening labour market." Higher Education, Skills and Work-Based Learning 7, no. 4 (November 13, 2017): 408–22. http://dx.doi.org/10.1108/heswbl-08-2017-0050.
Full textAbstract:
Purpose The purpose of this paper is to improve the understanding of the drivers and determinants of skills demand in South Africa, given the country’s history and its current design as a developmental state. Design/methodology/approach In this study, a mixed methods approach is used. The study draws information from in-depth interviews with transport sector stakeholders including employers, professional bodies, sector regulatory bodies and training providers. Complementary to the interviews, the study also analyses employer-reported workplace skills plans from 1,094 transport sector firms updated annually. A Heckman correction model is applied. Findings The study finds that changes in competition, technology, ageing employees, market conditions and government regulations are among the most frequently stated determinants reported through interviews. Using a Heckman regression model, the study identifies eight determining factors, which include location of firm, size of a firm, occupation type, racial and generational transformation, subsector of the firm, skills alignment to National Qualification Framework, reason for skills scarcity and level of skills scarcity reported. The South African transport sector skills demand is therefore mainly driven by the country’s history and consequently its current socio-economic policies as applied by the state itself. Research limitations/implications Wage rates are explored during stakeholder interviews and the study suggests that wage rates are an insignificant determinant of skills demand in the South African transport sector. However, due to poor reporting by firms, wage rates did not form a part of the quantitative analysis of the study. This serves as a limitation of the study. Practical implications Through this research, it is now clear that the state has more determining power (influence) in the transport sector than it was perceived. The state can use its power to be a more effective enabler towards increasing employer participation in skills development of the sector. Social implications With increased understanding and awareness of state’s influence in the sector, the country’s mission to redress the social ills of the former state on black South Africans stands a better chance of success. Private sector resources can be effectively mobilized to improve the social state of previously disadvantaged South Africans. However, given the economic dominance of the private sector and its former role in the apartheid era in South Africa; too much state influence in a supposedly free market can result in corporate resistance and consequently, market failure which can be seen as result of political interference. Originality/value South Africa has had an unprecedented social and economic trajectory to date. This said, its economic and social policies are unlike what we have observed before. Thus, identification of determinants and understanding of mechanisms of influence, on skills demand in the sector in which an African state plays such a close and active role, is in itself a unique contribution to knowledge and compels us to revisit our traditional assumptions about market behaviour. This study is one of the very few of its kind in the labour market research with a South African context.
34
Ntewusu, Samuel, Richard Awubomu, Diana Amoni Ntewusu, and Grace Adasi. "The Okule Cult Education and Practice in Ghana." Journal of Interdisciplinary Studies in Education 9, SI (July 16, 2020): 114–33. http://dx.doi.org/10.32674/jise.v9isi.1899.
Full textAbstract:
Using oral interviews, archival sources, observation, and published materials, we discuss the recruitment and training processes of the Okule Cult, an all-female cult. We analyze information obtained from the Nawuris of Northern Ghana to give insights into the relevance of Okule education practices to communities in Ghana. Knowledge about how members of the Okule cult educate new inductees and younger members advances our understanding of the continued importance of African Traditional Education. It would aid efforts to decolonize education on the African continent. The findings of our study can help educational authorities provide a balanced and holistic educational experience to learners.
35
Rotich, Cathleen Chepkorir, and Richard Starcher. "Traditional Marriage Education among the Kipsigis of Kenya with Application to Local Church Ministry in Urban Africa." Mission Studies 33, no. 1 (March 2, 2016): 49–65. http://dx.doi.org/10.1163/15733831-12341433.
Full textAbstract:
The Church in urban Africa is seeing an increase in marriages and homes experiencing disruption due to divorce. In a bid to forward discussion on marriage issues, the church has developed material on premarital education. However, much of this material has been adapted from the West. The contribution of an African system to education remains largely unexplored. The purpose of this study is to explore the Kipsigis community’s marriage preparation customs with a view to recommend ways they might inform a local church’s efforts to develop a more culturally relevant curriculum that includes points of integration. While reintroducing principles on marital instruction from a traditional African culture is an unlikely panacea to marriage and family dysfunction in a contemporary context, the study suggests that from an early age, within the context of God’s community, children, youth and adults might learn and value the place of family life. Data collected from in-depth, semi-structured interviews with seven participants in the Kericho District were analyzed using grounded theory procedures of open, axial and selective coding. The study uncovered a cycle of influencers and educators, with the core being family and widening to mentors and the community at large. The context of learning was imbedded in everyday life and moved from unstructured to focused learning as children entered adolescence. The article concludes by suggesting four transferable points of application for integrating principles from traditional culture’s practices: 1) intentional community, 2) intergeneration interaction, 3) integrated learning, and 4) carefully chosen mentors.
36
Ehlers, Valerie. "Nurses as advocates between western and traditional wealth practices in RSA." Health SA Gesondheid 5, no. 2 (October 23, 2000): 29–36. http://dx.doi.org/10.4102/hsag.v5i2.29.
Full textAbstract:
The RSA, like most African countries, have two health care systems. The most visible one is the Westernised hospital and/or clinic based treatment of diseases. This system was introduced by the colonisers and perpetuated by the current formal education programmes of most health care professionals in the RSA. Traditional African medicine has existed since time immemorial and continues to treat vast numbers of people. Both these health care systems will be briefly discussed. Then the role of nurses in the RSA's health care system(s) will be examined.
*Please note: This is a reduced version of the abstract. Please refer to PDF for full text.
37
Rule, Audrey C., Sarah E. Montgomery, Gloria Kirkland Holmes, Dwight C. Watson, and Yvonne Ayesiga. "African Mask-Making Workshop: Professional Development Experiences of Diverse Participants." International Journal of Multicultural Education 17, no. 2 (June 28, 2015): 135. http://dx.doi.org/10.18251/ijme.v17i2.953.
Full textAbstract:
Diverse education professionals learned about African cultures in a workshop experience by making African masks using authentic symbolism. Analysis of reflections to evaluate the workshop for applicability to participants with and without African heritage showed that both groups expanded their cultural knowledge of traditional African ethnic groups. Those participants with African heritage noted valuing of women while those without African heritage expressed appreciation for African culture, self-evaluation of work, and the desire to investigate their own heritages.
38
Lumadirry, JeMutendwahothe Walter. "Remedying Misdemeanors At South African Higher Education And Training Institutions." Contemporary Issues in Education Research (CIER) 1, no. 1 (January 11, 2011): 13. http://dx.doi.org/10.19030/cier.v1i1.1206.
Full textAbstract:
In 2004 South Africa embarked on a mission of reforming its higher education system, merging and incorporating small universities into larger institutions, and renaming all higher education institutions university. The democratic country’s universities and technikons, which were incorporated with others and thus no longer exist, will be mentioned in this study. There are also a large number of institutions in South Africa, some are local campuses of foreign universities, some conduct classes for students who write their examinations at the distance education University of South Africa and some offer unaccredited or non accredited diplomas. Public universities in South Africa are divided into three types; traditional universities, which offer theoretically oriented university degrees; universities of technology, which offer practically-oriented diplomas and degrees in technical fields; and comprehensive universities, which offer a combination of both types of qualifications. Disciplinary problems at universities interfere with the educational process and place a burden on Management and academics. Misdemeanours have long been linked to negative outcomes for students, such as course failure and dropping out of universities. University senior management team is interested in keeping the institution safe and maintaining positive environment conducive to learning. To accomplish this mission, universities employ a range of policies and approaches to managing student behaviour, including positive behaviour support, exclusion, suspension and expulsions. Research was conducted in three types of South African universities. Management of each type of university was interviewed. From each type of university, three institutions were randomly selected. This left the researcher with a total of 9 universities out of 23. Responses from management of various institutions were related.
39
Cooper, David. "Applied Research Centres at South African Universities." Industry and Higher Education 19, no. 2 (April 2005): 143–53. http://dx.doi.org/10.5367/0000000053729879.
Full textAbstract:
This article considers the way in which applied research centres and units at South African higher education institutions enhance their networks with industry, government and community organizations. The findings from 12 case studies of research groupings at higher education institutions in Cape Town support the author's argument for a more fundamental approach: weak structures of centres and units (their internal bases) need to be solidly constructed before a superstructure of external networks can grow strongly. It is suggested that an internal transformation towards ‘application-oriented’ research centres and units has been taking place, especially at universities. Smaller units tend to be more stable because they are constructed around a traditional professor. Larger centres require functional, innovative structures, including a layer of what are termed ‘senior scholar-researchers’ between the centre director and postgraduates. A more secure, new career track for senior scholar-researchers alongside the traditional professor-lecturer track is thus implied, impacting not only on university professor identities but also on funding systems.
40
Bourdillon, M. F. C., G. Ter Haar, A. Moyo, and S. J. Nondo. "African Traditional Religions in Religious Education: A Resource Book with Special Reference to Zimbabwe." Journal of Religion in Africa 24, no. 3 (August 1994): 277. http://dx.doi.org/10.2307/1581306.
Full text
41
Stovall, David. "A challenge to traditional theory: Critical race theory, African-American community organizers, and education." Discourse: Studies in the Cultural Politics of Education 26, no. 1 (March 2005): 95–108. http://dx.doi.org/10.1080/01596300500040912.
Full text
42
Goodseed, Ochulor Nwaugo. "Language and Power: A Critical Discourse Analysis of Wole Soyinka’s The Lion and the Jewel." Journal of English Language and Literature 10, no. 1 (August 31, 2018): 982–88. http://dx.doi.org/10.17722/jell.v10i1.383.
Full textAbstract:
The play, The Lion and the Jewel by Soyinka has been projected variously as a triumph of African culture over the Western culture. This is because it is a post-colonial write-up that came almost after the end of the struggles that got Nigeria its independence. There have been different approaches to the study of this text with respect to the struggles between the two traditions as represented by Lakunle (the Western tradition) and Baroka (the African tradition). However, this paper takes a different dimension. Its concern is to investigate, using Fairclough’s tools of Critical Discourse Analysis, some of the ideologies and power relations embedded in some discourses in the text which reveal, in the same context, that Yoruba (African) traditional marriage ideology of bride price oppresses and marginalizes women whereas Western marriage ideology empowers and helps women to discover their self-worth. In addition too, the play reveals that chauvinism in African man cannot be completely eroded no matter the level of Western education acquired. In other words, there were still other levels of imperialism within the so called “independent world” of the traditional Yoruba and at large, Africa.
43
Kuznetsov, A. V. "Economic Activities of African Migrants in Major EU Countries: New Approaches." Outlines of global transformations: politics, economics, law 13, no. 1 (May 30, 2020): 6–27. http://dx.doi.org/10.23932/2542-0240-2020-13-1-1.
Full textAbstract:
The growing interest in migration issues in the EU has not affected the analysis of African migrants. The focus is on social and political issues, while the economic issues studied are primarily related to the assessment of the reasons for the arrival of Africans in the EU, the trajectory of their movement, as well as the scale of remittances to their homeland and the conditions for their return back to Africa. The article focuses on the main features of African migrants’ economic activity in the EU. Instead of the traditional consideration of only one or several diasporas in a single country or a generalized analysis of the entire EU, we compare the specifics of immigrants from different African countries in the 4 largest EU member states (including the UK, which left the integration project in 2020). Our article begins with a review of studies that contain information on the economic activities of migrants from African countries. Then, based on data from Eurostat and national statistics from Germany, France, Italy and the UK, the role of people from Africa in these countries population is shown. The reasons for the differences between these four countries in the dynamics and structure of immigration from Africa are explained. Statistics of refugees, naturalized persons over the past 10 years, foreign citizens and residents with migration past are considered. France is the leader in the number of migrants, mainly due to people from French-speaking countries of North and West Africa. Italy stands out because it is targeted by many illegal migrant routes due to its geographical proximity to this region. The UK has become a target mainly for residents of former British colonies who are quite successful in naturalization in the United Kingdom (therefore, there are as many Africans without local passports in the UK as in Germany – 0.6 million). Further, it is shown that the key factor for taking a particular economic position in society is the status of migrants, their education also plays an important role (although Africans often work in places where a lower level of qualification is required than they have), as well as language barriers. There are big gender differences. At the end of the article we make conclusions about the problems of African migrants’ adaptation, although the EU countries cannot refuse to employ migrants in unattractive jobs in any case.
44
Agonglovi, Messan Kodjo,. "PUBERTY RITES FOR GIRLS AND BOYS IN SELECTED AFRICAN NOVELS." Addaiyan Journal of Arts, Humanities and Social Sciences 2, no. 4 (April 26, 2020): 13–34. http://dx.doi.org/10.36099/ajahss.2.4.2.
Full textAbstract:
Puberty rites are indispensable in African social and organizational life. They serve as channels through which African children are exposed and taught how to cope/behave to be considered as dignified sons and daughters of their parents and societies. But the influences of Western education, modernization, and Christian missionary counter-teachings in Africa have put an obstacle to such traditional practices which serve as suckle of good mores among African children. Today, the African children are left without benchmarks and this has led them to social vices observed in African societies. Since writers, among others, serve as custodians of events in societies according to time and space, girls’ and boys’ puberty rites have been reproduced in the fictional writings of African writers like Ngugi’s The River Between (1965), Achebe’s Things Fall Apart (1958) and Nyantakyi’s Ancestral Sacrifice (1998). This article has examined how the above African writers have reproduced the puberty rites for girls and boys in their novels through the concept of rites of passage. As findings, the African writers have proved via their major characters that puberty rites for boys and girls are more or less one of the strong African traditions where the young adults are taught socio-cultural expectations of their society and how to meet up with future challenges ahead. Indeed, the girls’ and boys’ puberty rites are built on formal teaching in initiation ceremonies and on informal teaching through watching and imitating. So, the puberty rites for boys and girls start from informal teachings at home and before being societal formal teaching. On the one hand, right from home, parents associate the boys and girls who have reached the puberty stage around them to teach them things that are socially accepted in their community. Parents spend and make their boys and girls their friends. In this period, boys are encouraged to sit with their fathers and girls with their mothers to learn from them. On the other hand, it is societal when the boys and girls take part in the puberty ceremonies established for boys and girls in their community. But the conflicts of religious ideology between the whites and Africans have served as a bottleneck to the order of things in the novels. In short, the African writers have painted a vivid picture of these rites in their works so that it could not easily disappear because of globalization which is seducing most Africans to copy and paste the foreign ways of doing things. Remarkably, it seems the writers attempt to say to contemporary Africans to examine all things but retain what is good by allowing some of their radical main characters to die and by permitting the temperate ones to live to juxtapose good things in the Christian ways and both in African traditional ways.
45
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.
Full textAbstract:
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.
46
Soares, Diana, Betina Lopes, Isabel Abrantes, and Mike Watts. "The Initial Training of Science Teachers in African Countries: A Systematic Literature Review." Sustainability 13, no. 10 (May 13, 2021): 5459. http://dx.doi.org/10.3390/su13105459.
Full textAbstract:
This study presents a systematic literature review (SLR) on the initial training of science teachers in Africa based on selected research articles, in the period 2000–2020, that emphasize the importance of surveying knowledge that goes beyond those that historically have a longer path in the building of scientific knowledge, such as that of European or North American countries. The analysis included a total of 31 articles from the Web of Science (WoS) and Scopus databases. The findings indicate a lack of knowledge, or at least visibility, considering the initial training of African teachers, particularly in developing countries. South Africa leads the number of publications. Within the five African countries implied in the SLR the following outputs were identified: (i) a division between teacher education research that is ‘place-based’ and one that uses (only) ‘universal theories’ (such as Vygotsky and Bandura); (ii) a tension between the application of student-centered learning and teaching models and more traditional classroom practices. Finally, the majority of articles highlight the importance of investing in further research around teacher education. Based on these outputs the importance of international cooperation in teacher education research articulating theory and practice to ensure a global and local perspective towards sustainable development is reinforced.
47
Dagher, Danielle, and Eleanor Ross. "Approaches of South African Traditional Healers regarding the Treatment of Cleft Lip and Palate." Cleft Palate-Craniofacial Journal 41, no. 5 (September 2004): 461–69. http://dx.doi.org/10.1597/03-153.1.
Full textAbstract:
Objective Due to the large number of Black South Africans known to consult with traditional healers and the influential role they play in the developing world, this study investigated the approaches of a group of 15 traditional healers toward the treatment of cleft lip and palate. Design An exploratory-descriptive, qualitative research design was employed, which involved the use of standardized, semistructured interviews, conducted with the assistance of an interpreter who was fluent in several African languages. Setting Interviews were conducted outdoors in places in which traditional healers usually consult with their patients. These areas were in the fields close to the traditional healers’ homes or under a highway bridge in the Johannesburg inner city. Participants Individual interviews were conducted with 15 African traditional healers who had been practicing in their callings for at least 1 year. Results Traditional healers interviewed had treated one to six persons with a cleft lip, cleft palate, or both. Most informants believed that clefts were caused by the ancestors, spirits, and witchcraft. A variety of plant and animal products were used to treat these conditions and were augmented by spiritual resources from the ancestors. All except one healer had undergone formal training, although they had received no specific training relative to cleft lip and palate. Most participants reported referring patients to Western health care practitioners who were referred to as modern doctors but did not receive reciprocal referrals from these professionals. Patients generally consulted with traditional healers because this approach was part of their culture. Conclusions These findings have important implications for health care professionals as well as traditional healers in terms of cross-cultural consultation, collaboration, and information sharing with regard to cleft lip and palate; the potential use of traditional healers in primary health care and education; and further research.
48
Ndumeya, Noel. "“Limiting the Domination”: Anti-colonial African Protests in South Eastern Zimbabwe, 1929-1940s." Journal of Black Studies 50, no. 2 (December 29, 2018): 111–34. http://dx.doi.org/10.1177/0021934718818987.
Full textAbstract:
Focusing on colonialism and resistance, this article examines patterns of natural resource ownership and the struggles of African residents of the then Melsetter district (hereafter, south eastern Zimbabwe), from the outbreak of the Great Depression in 1929 to the mid-1940s. It explores the roots and nature of African grievances against British colonial rule and outlines duties imposed on traditional authorities, particularly headmen, and their objections to the taxation policy and the subsequent contestations over remuneration for their administrative responsibilities. It further discusses Africans’ concerns over gun and education policies, hunting laws, and the impact of the discriminatory labor policies which government of the day conceived while prioritizing the welfare of the White community. While exploring these issues, the article also discusses the various ways through which Africans engaged colonial segregation and assesses the extent to which they succeeded, individually and collectively, in carving a niche within a repressive colonial environment.
49
Ntozini, Anathi Nomanzana, and Ali Arazeem Abdullahi. "Perceptions of Traditional Male Circumcision among University Male Students at a South African University." Men and Masculinities 21, no. 2 (June 6, 2016): 189–209. http://dx.doi.org/10.1177/1097184x16652657.
Full textAbstract:
In the past decade, traditional male circumcision, known as ulwaluko among the Xhosa-speaking people in the Eastern Cape Province, has become a burning issue in South Africa. The discourse has led to the emergence of two opposing camps: the supporters of ulwaluko who rely on “traditional ideology” to justify the cultural relevance of the practice, and the opposing camp who believe that ulwaluko is no longer in tandem with the reality of the twenty-first century. Amid the ongoing debate, this study investigated the perceptions of ulwaluko among South African university students at the University of Fort Hare, South Africa. Open-ended individual interviews were conducted among nine male students at the university. The study relied on “hegemonic masculinity” as the theoretical framework. The study revealed mixed feelings about the ulwaluko ritual among the students interviewed. In spite of the exposure to modernization and Western education, the students interviewed were still emotionally and culturally attached to ulwaluko, especially as a rite of passage. While some doubted the ability of the ritual to change “bad boys” into “good boys,” virtually all the participants believed that morbidity and mortality recorded during and after ulwaluko were not sufficient grounds to abolish it. This finding suggests ulwaluko may have, over the years, consciously or unconsciously, constructed an idealized masculine identity that is morally upright, faced with challenges to the ritual and burdened by a prescriptive set of masculine role expectations.
50
Ango, Samuel Peni. "Lessons for Effective Christian Education in Golmo: An African Traditional Approach to Teaching and Learning." Christian Education Journal: Research on Educational Ministry 4, no. 1 (May 2007): 17–33. http://dx.doi.org/10.1177/073989130700400102.
Full text