Rethinking Contemporary Sub-Saharan African School Knowledge: Restoring the Indigenous African Cultures

Shizha, Edward

doi:10.20533/ijcdse.2042.6364.2014.0260

Cited by 16 publications

(7 citation statements)

References 12 publications

(13 reference statements)

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“…As a system of thought, aboriginal African philosophy constantly adapts to the dynamism of both abstract and empirical knowledge, as well as identifies with existential perspectives of changing social values. Therefore, African lived experiences are essential theoretical entities derived from epistemological and ontological African foundations (Shizha, 2014(Shizha, , p. 1872.…”

Section: Identity and Ownership Of Education In Africamentioning

confidence: 99%

Identity and Ownership of Education in Africa as Enlightened by African Aboriginal Philosophy

Mwinzi

2022

IDE

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The systems of education in the world have adopted many philosophies of education that are either skewed toward change or committed to conservancy. African philosophy and African philosophy of education form an activity and a process which is context-sensitive, whereby the relativity factor defines the peculiarity of thinking about education. However, alien philosophies have permeated the systems of education in Africa. The fulcrum of this treatise is to initiate thought which is necessary to avert this contemporary situation facing education theory, policy, and practice in Africa by interleaving African ontology and epistemology to augment the systems of education. Additionally, this treatise brings to the frontline the essence of African thought in education. This treatise underlines that education that teaches the learner about learning is insufficient, because the focal point of such education is to draw its attention only to the essentials for the longevity of an alienated pedagogy itself as well as to perpetuate the supremacy of foreign influence.

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Section: Identity and Ownership Of Education In Africamentioning

confidence: 99%

Identity and Ownership of Education in Africa as Enlightened by African Aboriginal Philosophy

Mwinzi

2022

IDE

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“…First, schools should be a place of enriching, humanizing studentteacher relationships. While some aspects of African traditional education had structures, such as the initiation rites, much of African traditional education consisted of many spontaneous, unstructured interactions between the child and members of the community (Shizha, 2014). It was through these informal interactions that what Ikeda (2006) calls "life-to-life exchanges" occur.…”

Section: Human Education Through Two Lensesmentioning

confidence: 99%

Educating Humans

Mino

Heto

2020

jise

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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.

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“…Africa was falsely seen as a terra nullius by the colonisers, who disregarded the history of the African people, their philosophy and their knowledge (Shizha 2014). Therefore, most present-day higher education in Africa has its roots in the colonial heritage and has adopted university traditions from especially Europe, based on the assumption that these systems were superior and universal (Jowi 2009).…”

Section: Being Colonisedmentioning

confidence: 99%

“…2. To talk about Africa as an entity is both contentious and problematic, potentially giving rise to invalid generalisations, or homogenisation of the continent while disregarding 'the diverse subcultural and ethnic groups and their many languages and different religious beliefs' (Shizha 2014(Shizha : 1871. We want to oppose essentialist claims about Africa and when we write 'African universities' it just refers to their commonalities of a colonial past and relatively resource deprived present.…”

Section: Decolonising Capacity-building Projects Within African Highementioning

confidence: 99%

Capacity-building projects in African higher education

Adriansen

Madsen

2019

Learning and Teaching

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This article studies issues of coloniality in so-called capacity-building projects between universities in Africa and Scandinavia. Even fifty years after independence, the African higher education landscape is a product of the colonial powers and subsequent uneven power relations, as argued by a number of researchers. The uneven geography and power of knowledge exist also between countries that were not in a direct colonial relationship, which the word coloniality implies. Based on interviews with stakeholders and on our own experiences of capacity-building projects, this article examines how such projects affect teaching, learning, curriculum, research methodology and issues of quality enhancement. We analyse the dilemmas and paradoxes involved in this type of international collaboration and conclude by offering ways to decolonise capacity-building projects.

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Rethinking Contemporary Sub-Saharan African School Knowledge: Restoring the Indigenous African Cultures

Cited by 16 publications

References 12 publications

Identity and Ownership of Education in Africa as Enlightened by African Aboriginal Philosophy

Identity and Ownership of Education in Africa as Enlightened by African Aboriginal Philosophy

Educating Humans

Capacity-building projects in African higher education

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