AFRICAN INDIGENOUS KNOWLEDGE

African Indigenous Knowledge

A Literature Review
Jessica Schul-Solow
Ball State University

Abstract

AFRICAN INDIGINOUS KNOWLEDGE

The intention of this literature review is to highlight and overview the most prevalent literature
relevant to African indigenous knowledge. By examining this information it, will afford a deeper
look into indigenous ways of knowing and alternate developmental processes. African
indigenous knowledge has an important cultural and historical impact on the communities that
utilize communal learning, Informal learning, African philosophies, and commitment to lifelong
learning. These cornerstones of African indigenous learning make it distinct from more prevalent
forms of Westernized learning. Through examining the available literature, higher education
professionals can identify alternative ways of learning, this can be incorporated into traditional
methods of learning to provide a more holistic approach.
Introduction
Indigenous knowledge has been used in indigenous communities for centuries, but has not been
the subject of research or study due to the overwhelming idea that forms of Westernized
education are superior forms of learning. According to Merriam, Caffarella, & Baumgartner,
(2007), African indigenous knowledge or ways of learning, is notably marginalized due to
colonialism and leaves indigenous communities with their educational requirements
unaddressed. Themes such as informal education, community, Ubuntu, and lifelong learning are
cornerstones of African indigenous knowledge and such ideals may be helpful if incorporated
into traditional Westernized educational practices. Ideals such as practicing humanity,
experiential learning, and civic responsibility may be elements of indigenous knowledge that
could improve Westernized educational systems by incorporating a more holistic approach to
learning.
Themes

AFRICAN INDIGINOUS KNOWLEDGE

Informal education
African indigenous education centers on the idea of informal, vocational, and holistic
pedagogy or andragogy. Instead of focusing on Westernized ideas of knowledge and education,
African indigenous education happens in informal environments and typically consists of life
experiences, peer teaching, cultural oral traditions. Nsamenang (2006) argues that social
ontogenesis is a large component of indigenous learning, and that it addresses how children are
treated as co-participants in their own social, and educational cultural life. There are specific
stages of ontogenesis that are marked by developmental tasks or selfhood that can be obtained
by educating oneself to become an active and positive contribution to the community.
African indigenous communities do not typically embrace a Western formal learning
curriculum or environment, but rather focus on socialization and communal responsibility. Like
the practice of traditional religion, learning takes place everywhere---in the home, the fields, the
gathering places, the marketplace, the forest, the caves, or shrines, by the lake or riverside, at
weddings, festivities, and funerals (Tedla,1992, pg. 8). Literature on the topic of African
indigenous knowledge also acknowledges that while in some communities both informal
teaching and formal teaching may be offered, informal teaching methods are most common.
Research conducted by Tedla (1992) highlights the educational learning system of a community
called the Amara Welloye of Ethiopia. This specific African community offers two ways of
educating their community; (1) Ethiopian Tewhado Church education and (2) indigenous
education that happens in their homes (Tedla, 1992). Although, the church educational
experience may be influential, the majority of the Amara Welloye community employs their own
informal indigenous education instead.
Communal learning
3

AFRICAN INDIGINOUS KNOWLEDGE

One of the most significant aspects of African Indigenous knowledge is the importance of
learning together as a community rather than an individual. Africans do not speak of education
as a process or institution separate from everything else in life (Tedla, 1992, pg. 7). What
African communities like the Amara Welloye seek through their learning process is a fullness of
life rather than and end goal or degree. One cannot achieve fullness of life or humanness
without interaction from other people in their community. Without dialogue and learning with the
community as a whole, one would be considered to have been born but not be considered to have
achieved humanness.
It is the interaction with the people around them such as peers, parents, and neighbors
that provide their young students with enhanced skills and learning experiences that they need to
become a kind and true person. Tedla (1992) states, that the corps of teachers is comprised of
local people, and everyone serves as teacher in one way or another (pg. 25). Teachers and
students are often teaching each other and the whole community is responsible for ensuring that
their young have basic respect and compassion for all things. The ultimate goal of indigenous
learning is that the student should learn to be a true person through learning social skills,
observation, and hands on learning in hopes of being a good member of the community.
Omolewa (2007) also recognizes that traditional African education is usually generated within
communities and is based on practical common sense, teachings, experience, and is holisticit
cannot be compartmentalized and cannot be separated from those people involved in it (pg.
596).

African Philosophy of Ubuntu

AFRICAN INDIGINOUS KNOWLEDGE

Another cornerstone of African indigenous knowledge system is the philosophical idea of

Ubuntu. The term Ubuntugogy refers to the art and science behind learning and teaching
guided by the belief of practicing humanity toward other people. African indigenous systems of
learning can be linked to the idea of Ubuntu or spirituality in the majority of African societies.
Nafukho (2006), stated: Ubuntu inspires us to expose ourselves to others, to encounter
differences of their humanness in order to learn from others as a way of building our own
knowledge base and wisdom (pg. 410). Interpersonal dialing is also a strong component of the
Ubuntu ideology. In African communities one learns from exchanges with others in the
community, as well as a strong bond with ancestors and the Supreme Being.
The concept of Ubuntu directly impacts the way that Africans live their lives, raise and
educate their children. The idea of Ubuntu helps to guide one toward the ideals of respecting the
uniqueness of each individual and promotes the idea that a person is only truly a person through
other people. This ideal impacts African indigenous ways of learning as it shapes the learning
curriculum and paradigm around social, community, and religious content. Essentially, in
traditional African societies the ideals of Ubuntu provide a rule of social or ethical conduct for
everyone in the community. These ideals directly affect the way African communities approach
knowledge, the learning experience, and deriving meaning from those experiences. Nafukho
(2006) argues that the idea of consensus building is also critically important to the learning
process and that the terms or code of Ubuntu safe guard the rights and opinions of individuals to
ensure group solidarity (Nafunkho, 2006, pg. 410).

Commitment to Life Long Learning

AFRICAN INDIGINOUS KNOWLEDGE

African Indigenous Learning is considered to be a lifelong pursuit rather than just a

journey from cradle to grave. Literature regarding African indigenous knowledge identifies that
indigenous learning is not meant to stop enriching ones life after adulthood has been obtained,
but instead learning is considered to be a life long journey. Omolewa (2007) writes, The Yoruba
encourage the dead to cultivate the values and abide by the practices of those beyond the grave
(pg. 596). This aspect of the Yoruba learning system is unique to their community, but does
highlight the ideals of lifelong learning.
African indigenous knowledge puts high importance on the ability of everyone in the
community to keep learning from each other whether that be young and old teacher/peer. It is
everyones job in the community to ensure that the next generation turns out to be a productive
member of society. This implies that everyone in the community is consistently growing whether
they be the one being taught or the one teaching (Merriam et al., 2007, pg. 236). For African
indigenous learners, the cycle of learning does not end just because they obtained a
developmental milestone or obtained fullness of life. Indigenous learning is fundamentally a
holistic learning journey. Holistic learning incorporates the mind, body, and spirt of the learner
and ideally does not necessarily have to be measured in achievements, but rather by continually
growing and learning from the world around you.
Implications
The implications of research conducted on African indigenous knowledge are vast, but
may be difficult for many educations to utilize in westernized learning systems. As indigenous
knowledge systems are vastly different from Western education, it may be harder to incorporate
the principal and themes of indigenous education into a formal setting. Briggs & Sharp (2004)
write such approaches (indigenous learning) appear to offer a positive way forward in that they
6

AFRICAN INDIGINOUS KNOWLEDGE

take greater account of the specificities of local conditions, draw on the knowledge of a
population who have life experience of the environment in question, and provide people with
ownership of the developmental process (pg. 661). Incorporating different aspects of African
indigenous knowledge can assist higher education professionals in Western learning systems to
become more open minded to different modes of learning.
Due to Westernized forms of education being more widely accepted and deemed to be
more valid, the implications of research on indigenous ways of learning are varied and dependent
on whether or not educators are willing to include diverse ways of learning and meaning making.
Briggs & Sharp (2004) conclude that rather than seeing localized knowledges as offering
potential challenges to formal approaches, there is an expectation that there exists a simple
process of addition of a variety of knowledge to produce a better way of knowing(pg. 666). By
critically examining African indigenous ways of knowing, the higher education profession stands
to better understand and provide alternative ways of knowing and developing that differ from
traditional Western learning styles.
Conclusion
This literature review contains only the most important aspects of African indigenous
knowledge, but in doing so provides a basis or framework of how important it is to remain open
to different forms of ways of knowing. There are numerous facets of African indigenous
knowledge that have yet to be fully understood or researched in the field of higher education.
Students and teachers alike could gain much from incorporating and valuing alternative ways of
learning and making meaning of the world around us. Indigenous ways of learning represent a
small fraction of what is considered valid methods of education, but if given true consideration
may enhance the current learning systems of the Western world. African indigenous learning
7

AFRICAN INDIGINOUS KNOWLEDGE

values a holistic approach, lifelong learners, and communal responsibility. By valuing and
incorporating ways of learning that are not solely Westernized views, higher education
professional can challenge and improve traditional methods of teaching and develop both young
and adult learners. The following chart details the main themes in this literature review and their
Main Themes of Literature

Application of Themes

Theme
#1

Informal Learning: learning primarily in

the home or community environment

Provide and support other modes

of education such as community
development and hands on
learning.

Theme
#2

Community/Communal Learning: All

members of society are responsible for
educating

Encourage participation in
mentorships, apprenticeships, and
community engagement for
students.

Theme
#3

African philosophy of Ubuntu: learning

and teaching guided by the belief of
practicing humanity toward other people

Teach civic and social

responsibility to students and
practice humanity towards others

Theme
#4

Commitment to lifelong learning:

education is considered to be a lifelong
pursuit rather than just a journey from cradle
to grave:

Enable learners to participate in

continuous learning and assist
students in providing a learning
experience for others

potential application in practice.

AFRICAN INDIGINOUS KNOWLEDGE

References
Briggs, J., & Sharp, J. (2004). Indigenous Knowledges and Development: A Postcolonial
Caution (4th ed., Vol. 25, Third World Quarterly) [JSTOR]. Taylor & Francis. Retrieved
February 1, 2016, from http://www.jstor.org/stable/3993739
Nafukho, F. M. (2006). Ubuntu Worldview: A Traditional African View of Adult Learning in the
Workplace. Advances in Developing Human Resources, 8(3), 408-415. Retrieved
February 2, 2016.
Higgs, P. (2008). Towards an Indigenous African Educational Discourse: A Philosophical
Reflection. International Review of Education, 54(3/4), 445-458. Retrieved February 2,
2016, from http://www.jstor.org/stable/40270043
Nsamenang, A. (2006). Human ontogenesis: An indigenous African view on Development and
Intelligence. International Journal of Psychology, 41(4), 293-297.
Merriam, S. B., Caffarella, R. S., & Baumgartner, L. (2007). Learning in adulthood: A
Comprehensive Guide (3rd ed.). San Francisco: Jossey-Bass Publishers
Omolewa, M. (2007). Traditional African modes of education: Their relevance in the modern
world. International Review of Education, 53(5-6), 593-612. Retrieved February 2,
2016.
Tedla, E. (1992). Indigenous Education As a Means for Understanding the Fullness of Life:
Amara Traditional Education. Journal of Black Studies, 23(1), 7-26.