Kristin Wheeler

EDAC 634 Literature Review

African Indigenous Knowledge and Learning Styles
Introduction
Our group has chosen to study ways in which the themes of African
Indigenous knowledge and learning could be applied to adult education
programming. Our goal is to distill those parts of indigenous learning which are
most effective, and apply those to the program design, while effectively
removing or eliminating potential barriers that could arise through applying an
indigenous philosophy of learning with learners who are more western-learning
oriented.
In order to create a program design based on the general themes of
African indigenous learning, a thorough examination of scholarly literature
regarding the application of indigenous learning themes to modern adult
education is necessary. The literature should explain how the worldview could
be applied, possible stumbling blocks, and potential outcomes in the program
design.
General Themes
One of the main themes of African Indigenous learning that comes up
repeatedly in the literature is that of botho or ubuntu. These terms can be
defined as a type of collective or cohort learning model, where an individual's
character is judged by the performance of the whole group. While learning using

this model, groups engage in relevant activities and problem-solving together.

They are often asked to take on a project that will help the community, such as
building an animal corral.
Bangura (2005) states that ubuntugogy is the art and science of teaching
and learning undergirded by humanity toward others (p. 13). Therefore, one of
the main goals of designing a program that focuses on indigenous learning is
that everyone involved in the process should be treated respectfully and as a
valued member of the group. Group members are never exploited to benefit one
or few. Some of the other key concepts of botho or ubuntu or ways that they are
applied in adult learning in Africa include the following:
harambee pooling together resources to help each other make a living
shosholoza teamwork or work as a team
stockvels self-help societies, jointly owned enterprises (burial societies,
savings clubs, farmer's cooperatives. (Nafukho, p. 412)
Merriam (2008) opines that the concepts of ubuntu:
encompass ideas of respect for human life, mutual help, generosity,
cooperation, respect for older people, and harmony and preservation of
the sacred. Commitment to the family includes an obligation to the living
and the dead and those yet to be born. Their lives are embedded in a
complex web of ties to family, village, country, and/or social group, where
mutual and reciprocal obligations are clearly understood and acted on. (p.

187)
Although it would be impossible to create the kind of familial and
community ties created by a culture developed over centuries within the
boundaries of a classroom, developing a sense of togetherness and group
bonding should be a strong goal of any program design that is based on African
Indigenous learning. In fact, a very popular program design called the cohort
learning model appears to be based in some ways on ubuntugogy, because the
group spends all of its formative learning moments together throughout the
course of the program. The cohort model allows learners to develop
relationships that extend beyond the academic, and in many cases, they begin
to care for each other as a family or community might.
Nafukho (2006) provides elaboration on the three major tenets of ubuntu
as provided by Bangura:
1. Religiosity (spirituality)Ubuntu was decidedly religious. It focused
on character formation as the cornerstone of African traditional learning
taught through African traditional education (Fafunwa, 1974). In
several African families, spirituality played a key role in society and
united ancestors with the living and the extended family (Mbiti, 1969).
Dying was considered an ultimate homecoming. Thus, not only must
the living and the dead share with and care for one another, but the living
and the dead depended on one another. African people used ancestors

as mediators between them and God. In African societies, there was an

inextricable bond between humans, ancestors, and the Supreme Being.
Ubuntu, therefore, implies a deep respect and regard for religious
beliefs and practices that were supposed to guide all human life
endeavors, including learning and work.
2. Consensus buildingBangura (2005) argued that traditional African
culture had an infinite capacity for the pursuit of consensus and
reconciliation. African-style democracy operates in the form of lengthy
discussions. Although the discussions value the hierarchy of importance
among the contributors to the discussion, the speakers are normally
provided with an equal chance to speak up until an agreement,
consensus, or group cohesion is reached. The final agreement in the
African dispute-building process was signified by omulembe, peace;
obulala, togetherness; umoja, oneness; amani, peace; and simunye,
we are one and unity is strength. These terms are critical in the learning
process in any setting. Thus, the desire to agree within the context of
ubuntu safeguards the rights and opinions of individuals and minorities to
enforce group or team solidarity. The consensus tenet of ubuntu requires
an authentic respect for individual rights and cultural values and an honest
appreciation of differences among various African cultures and other
cultures from within and outside of Africa.

3. DialogueDialogue is the third and major tenet of ubuntu. It recognized

the power inherent in people in a given family, community, and society
to talk with one another, a capacity for dialogue. The traditional African
society relied on dialogue to make meaning of life. However, over time,
things have changed, and dialogue is hardly respected in many
contemporary African societies, as is evident from the widespread violence
that is now found in Africa. Bangura (2005) noted that with its particularity,
individuality and historicality, ubuntu inspires us to expose ourselves to
others, to encounter differences of their humanness in order to
inform and enrich our own (p. 32). This refers to the willingness to
learn from others as a way of building our own knowledge base and
wisdom. According to Bangura (2005), the ubuntu respect for the
particularities of the beliefs and practices of others is especially
emphasized by the notion of umuntu ngumentu ngabandu (a human being
is human through the otherness of other human beings). If we are to be
human, we need to recognize the genuineness (otherness) of our fellow
humans. This can be achieved through exchange in dialogue with people
we meet and associate with through work or other community-related
activities. (pp. 409-410)

Examination of the three tenets of ubuntu as applied to contemporary

adult education
Each tenet of ubuntu must be examined thoroughly for aspects that could
be adapted and applied to a contemporary adult learning setting. It is important
for the group to build a consensus around the strategies that could evolve from
the tenets of ubuntu, and to build reference points and comparison to the types
of strategies that are already widely known and utilized in adult learning. For
instance, Religiosity as espoused by the tenets of ubuntu might not be readily
accepted by learners in a contemporary adult education setting, but there may
be room for adaptation to spiritual learning ideals, such as self-awareness and
appreciation for the individual's connection to the larger world. Consensus
building and Dialogue appear to be the tenets that would be more easily relateable and able to find a home within the contemporary adult learning
environment. A facilitator could find many strategies for application of those
tenets for practically any subject matter or topic.
Implications
The scholarly literature available sets a hopeful tone that many of the
aspects of African Indigenous learning style could be adapted to the
contemporary adult learning environment. Some may be easier to adapt, while
other might require more careful examination in order to make them palatable to
a western-oriented group of learners. The most important takeaway from the

analysis of indigenous learning is that these ways of learning still have value
and context in our current societal structure. As the implications for further study
or application are evaluated, they can be broken down into both positive and
negative categories.
Positive implications:
Structure or design of a program related to group work is very closely
related to the main tenets of ubuntu, and should be easy to adapt to a
contemporary adult learning situation
The goals of ubuntu mainly the ideals of citizenship and togetherness in
learning follow very closely with the goals of contemporary adult
education.
There are many resources and strategies available to help in creating a
learning program based on dialogue and consensus building. These are
even seen as positive traits by most employers, so the carry-over from
personal to professional usefulness cannot be understated.
Potentially negative implications:
There may be problems with delving into the religiosity aspect because not
all learners might be religious or relate to the religiosity of ubuntuism.
Western society is based on the concept of individuality and African
society is based on the community as a whole (Merriam, p. 191), so
concepts of learning may present a disorienting dilemma to the learners

 Learners who are steeped in a western-oriented philosophy and style of

learning might rebel against the concept of everyone being given a grade
based only on how the group handles things.
Reflections:
Highlights
The most significant part of the process was realizing that many of the
tenets of ubuntu are already being practiced in contemporary adult education.
We may not use the same terms for them, but respectful dialogue and
consensus building are some of the ways that we have already developed our
group plan for EDAC 634 and begun problem-solving together.
Process
The process of synthesizing the information from the literature with the
common application strategies was more difficult than I initially thought. One of
the hardest aspects was that I realized some things halfway through the
assignment (tip: read the syllabus carefully) and had to go back to the blog and
try to restructure it so that we would have a cohesive and coherent place to
organize our thoughts and information we are providing to others. I did learn a
lot more about our blog layout and options for the design, so it turned out to be a
blessing to my work in the future.

Main Idea Table:

Main Themes

Application in practice

Botho / ubuntu

Collaborative learning,
individual achievement
based on the
achievement of the
group, working toward a
goal for the greater good
of the community,
problem solving

Problem-based
community-oriented
curriculum, hands-on
learning, cohort style,
lack of individual grades
or certificates, individual
success hinges on group
success

Religiosity

Use ancestors as
mediators between them
and god, living and dead
depend on one another,
deep respect for religious
beliefs

May be able to adapt to

spirituality in practice
(self-awareness,
reflection, understanding
of connection of
individual to all living
things)

Consensus building

Democratic discussion,
authentic respect for
individual rights and
cultural values,
discussion continues until
a consensus is reached

Group discussions,
projects decided on by
the group, everyone
shares in the
responsibility, create a
code of ethics for the
class which sets value on
individual rights and
cultural values

Dialogue

Willingness to learn from

others, recognizing the
genuineness of others,
dialogue creates a sense
of togetherness and
closeness

Let students manage and

disseminate content, get
them involved in
community-oriented
activities, create an
atmosphere where open
dialogue is seen as
positive and affirming

References
Balatti, J., & Falk, I. (2002). SOCIOECONOMIC CONTRIBUTIONS OF ADULT
LEARNING TO COMMUNITY: ASOCIAL CAPITAL PERSPECTIVE. Adult
Education Quarterly, 52(4), 281.
Bangura, A. K. (2005). UBUNTUGOGY: AN AFRICAN EDUCATIONAL
PARADIGM THAT TRANSCENDS PEDAGOGY, ANDRAGOGY,
ERGONAGY AND HEUTAGOGY. Journal Of Third World Studies, 22(2),
13-53.
Merriam, S. B., & Ntseane, G. (2008). TRANSFORMATIONAL LEARNING IN
BOTSWANA: HOW CULTURE SHAPES THE PROCESS. Adult
Education Quarterly, 58(3), 183-197. doi:10.1177/0741713608314087
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 from
http://search.proquest.com.cmich.idm.oclc.org/docview/221134993?
Accountid=10181
Omolewa, M. (2007). Traditional African modes of education: their relevance in
the modern world. International Review Of Education / Internationale
Zeitschrift Fr Erziehungswissenschaft, 53(5/6), 593-612.
doi:10.1007/s11159-007-9060-1