scholarly journals African Psychology or Psychology in Africa: Conceptualising Education and African Cultural Imperialism, Implications for Emerging African Psychologists

2020 ◽  
pp. 1-22
Author(s):  
Tani Emmanuel Lukong
Keyword(s):  
Indigenous Knowledge ◽  
Indigenous Education ◽  
Research Question ◽  
Philosophy Of Education ◽  
Cultural Imperialism ◽  
Education Systems ◽  
Culturally Relevant Curriculum ◽  
Western Education ◽  
Indigenous Knowledge Systems ◽  
Psychological Inquiry

The debates and anguish expressed by emerging Africentric thoughts such as (Tani, 2015), indicates the continuous negligence of culturally relevant curriculum which meets and fits the contextual needs of Africans. The spat in this conceptual yet analytical paper is that the advent of modern type western education has resulted in the drought of the importance of indigenous forms of knowledge in Cameroon in particular and Africa in general. The paper unfolds by highlighting some of the areas in which the modern Eurocentric philosophy of education has alienated and affected some of Africa’s indigenous education systems. Using the modernization paradigm as the framework, the paper’s contention is that following missionary excursions in Africa and the subsequent colonisation, modern forms of schooling were introduced and expanded phenomenally and with it came notions of cultural imperialism, which tended to denigrate many if not all forms of indigenous knowledge education systems. Some indigenous knowledge systems were regarded as primitive, pagan and heathenish. Some forms of such indigenous knowledge were even de-campaigned as non-knowledge. The research question the paper seeks to address is how can indigenous knowledge education systems be used to foster an Afro centric philosophy of Education? Pursuant to this question, the modernization theory is examined, unpacked and critiqued for equating modernisation with Westernization culminating in the promotion of cultural imperialist sentiments that had an alienating effect on some African institutions and practices. This article Situates views of European enlightenment and epistemic solipsism, ignite and sustained debates of globalizing African thoughts into mainstream psychological inquiry, negotiate the incompatible murky particularism of some African psychologists, and also disabuse modernist psychology of its false spectra.

The Use of Indigenous People's Pedagogic Way of Learning for Preschool and School Teachers

2019 ◽  
pp. 60-76
Author(s):  
Maluleka Khazamula Jan
Keyword(s):  
Social Justice ◽  
Indigenous Knowledge ◽  
Indigenous People ◽  
Education System ◽  
John Rawls ◽  
Formal Education ◽  
Main Issue ◽  
School Teachers ◽  
Education Systems ◽  
Western Education

The main issue that bothers indigenous people is an unequal and unjust representation of their knowledge in relation to the formalized Western education system. Despite the affirmation of indigenous knowledge by the Declaration on the Rights of Indigenous Peoples, the Western formal education system defines what knowledge and teaching methods are authentic or not. The purpose of this chapter is to determine the value of the indigenous knowledge and their pedagogic methods for preschool and school teachers. The data collected has been critically analyzed through John Rawls' theory of social justice. There is an agreement between authors and teachers that indigenous people had education systems that sustained them for years. This chapter provides some recommendations on how these valuable methods of teaching can be incorporated into the mainstream education systems.

scholarly journals Indigenous Knowledge in Mundum and Suptulung

AMC Journal ◽  
2021 ◽  
Vol 2 (1) ◽  
pp. 75-88
Author(s):  
Shanti Devi Rai
Keyword(s):  
Food Security ◽  
Indigenous Knowledge ◽  
Education System ◽  
Formal Education ◽  
Cultural Practices ◽  
Indigenous Education ◽  
National Curriculum ◽  
Language And Culture ◽  
Western Education ◽  
Almost All

The dominance of formal education over the indigenous education along with the language and culture has been a pressing issue in almost all cultures of the world.  The Nepalese education system is also largely influenced by the western education system. So, it is inevitable that Nepalese students too are influenced by the western education. Rai community is one of 125 indigenous groups having rich indigenous knowledge. Particularly, they have vocational education of the food security that transforms the knowledge through the cultural practices, which is close to nature and thus a unique one. The significance of the food security means survival for the whole year. Mundumic education focuses on the survival in nature and to reduction of   poverty.  However, such indigenous type of cultural activities as part of education have not been recognized and put into priority in the government’s curriculum. This is an example of a missing link of such cultural heritage in our curriculum. Therefore, I propose here to explain a typical Binayo Movie thematically having indignity in its content suitable for inclusion in national curriculum. This Movie is a key to establish the Mundum and Suptulung identity within this community contributing to indigenous identity for the future generations. Thus, this article explores some significant aspects of Mundumic cultural education which helps conserve indigenous knowledge on the one hand, and on the other, reduce poverty through indigenous skills of food production and security.

Indigenous Knowledge Exclusion in Education Systems of Africans

2020 ◽  
pp. 510-533
Author(s):  
Gubela Mji ◽  
Rosemary Kalenga ◽  
Lieketseng Ned ◽  
Melanie Alperstein ◽  
Dennis Banda
Keyword(s):  
Indigenous Knowledge ◽  
Knowledge Production ◽  
Negative Impact ◽  
Approaches To Learning ◽  
Knowledge Systems ◽  
Education Systems ◽  
African Child ◽  
African Education ◽  
Self Reflection ◽  
Indigenous Knowledge Systems

This chapter intends to push the frontiers of knowledge production and raise consciousness of indigenous knowledge systems as an essential strategy that can enable transformation and enhance intergenerational approaches to learning for all Africans. The lack of inclusion of indigenous knowledge that is produced through the daily interaction of African children within the home and their environment in African education systems has had a negative impact and is a threat to the beingness of Africans. This does not only have a negative impact on the beingness of the African child but also on the journey of becoming an African. Becoming an African is an evolving concept that requires consistent self-reflection and adjustment according to the context and ongoing changes that occur in that context. African education systems and research can play a transformative constructive role in the revival of beingness and becoming an African person.

Indigenous Knowledge Exclusion in Education Systems of Africans

2017 ◽  
pp. 36-59 ◽  
Author(s):  
Gubela Mji ◽  
Rosemary Kalenga ◽  
Lieketseng Ned ◽  
Melanie Alperstein ◽  
Dennis Banda
Keyword(s):  
Indigenous Knowledge ◽  
Knowledge Production ◽  
Negative Impact ◽  
Approaches To Learning ◽  
Knowledge Systems ◽  
Education Systems ◽  
African Child ◽  
African Education ◽  
Self Reflection ◽  
Indigenous Knowledge Systems

This chapter intends to push the frontiers of knowledge production and raise consciousness of indigenous knowledge systems as an essential strategy that can enable transformation and enhance intergenerational approaches to learning for all Africans. The lack of inclusion of indigenous knowledge that is produced through the daily interaction of African children within the home and their environment in African education systems has had a negative impact and is a threat to the beingness of Africans. This does not only have a negative impact on the beingness of the African child but also on the journey of becoming an African. Becoming an African is an evolving concept that requires consistent self-reflection and adjustment according to the context and ongoing changes that occur in that context. African education systems and research can play a transformative constructive role in the revival of beingness and becoming an African person.

The Use of Indigenous People's Pedagogic Way of Learning for Preschool and School Teachers

2021 ◽  
pp. 1582-1597
Author(s):  
Maluleka Khazamula Jan
Keyword(s):  
Social Justice ◽  
Indigenous Knowledge ◽  
Indigenous People ◽  
Education System ◽  
John Rawls ◽  
Formal Education ◽  
Main Issue ◽  
School Teachers ◽  
Education Systems ◽  
Western Education

The main issue that bothers indigenous people is an unequal and unjust representation of their knowledge in relation to the formalized Western education system. Despite the affirmation of indigenous knowledge by the Declaration on the Rights of Indigenous Peoples, the Western formal education system defines what knowledge and teaching methods are authentic or not. The purpose of this chapter is to determine the value of the indigenous knowledge and their pedagogic methods for preschool and school teachers. The data collected has been critically analyzed through John Rawls' theory of social justice. There is an agreement between authors and teachers that indigenous people had education systems that sustained them for years. This chapter provides some recommendations on how these valuable methods of teaching can be incorporated into the mainstream education systems.

scholarly journals Indigenous Knowledge Systems and the Teaching of Climate Change in Zimbabwean Secondary Schools

SAGE Open ◽  
2019 ◽  
Vol 9 (4) ◽  
pp. 215824401988514
Author(s):  
Vincent Itai Tanyanyiwa
Keyword(s):  
Climate Change ◽  
Indigenous Knowledge ◽  
Agricultural Sector ◽  
Indigenous Education ◽  
Local Level ◽  
Ways Of Knowing ◽  
Knowledge Systems ◽  
Social Ecological ◽  
Indigenous Knowledge Systems ◽  
Teaching Learning

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.

Colonizing Innovation:

2019 ◽  
Vol 2 (1) ◽  
Author(s):  
Abhinav CHATURVEDI ◽  
Alf REHN
Keyword(s):  
Indigenous Knowledge ◽  
Postcolonial Theory ◽  
Knowledge Systems ◽  
Frugal Innovation ◽  
Indigenous Knowledge Systems ◽  
Management Literature

Innovation is one of the most popular concepts and desired phenomena of contemporary Western capitalism. As such, there is a perennial drive to capture said phenomena, and particularly to find new ways to incite and drive the same. In this text, we analyze one specific tactic through which this is done, namely by the culturally colonial appropriation of indigenous knowledge systems. By looking to how jugaad, a system   of   frugal   innovation   in   India,   has been   made   into   fodder   for   Western management literature, we argue for the need of a more developed innovation critique, e.g., by looking to postcolonial theory.

Indigenous Environmental Justice, Knowledge, and Law

2018 ◽  
Vol 5 (2) ◽  
Author(s):  
Deborah McGregor
Keyword(s):  
Environmental Justice ◽  
Indigenous Knowledge ◽  
Knowledge Systems ◽  
Indigenous Worldviews ◽  
Indigenous Knowledge Systems ◽  
The World ◽  
Innovative Approaches

This article aims to introduce a distinct conception of Indigenous environmental justice (IEJ) based on Indigenous legal orders, knowledge systems, and conceptions of justice. This is not to suggest in any way that the existing environmental justice (EJ) scholarship is flawed; in fact, the scholarship and activism around EJ have been central in diagnosing and drawing attention to injustices that occur on a systematic basis everywhere in the world. This article argues instead that such discussions can be expanded by acknowledging that concepts of environmental justice, including distinct legal orders informed by Indigenous knowledge systems, already existed on Turtle Island for thousands of years prior to the arrival of Europeans. It also suggests that environmental justice framed within Indigenous worldviews, ontologies, and epistemologies may make significant contributions to broader EJ scholarship, particularly in relation to extending justice to other beings and entities in Creation. This approach acknowledges ongoing colonialism and emphasizes the need to decolonize in order to advance innovative approaches to IEJ. 

Sign in / Sign up

Export Citation Format

Share Document