New Era

The relevancy of indigenous knowledge in education

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Burger (1993) defines indigenous knowledge as the local knowledge that is unique to a particular culture or society, also termed folk knowledge, people’s knowledge, traditiona­l wisdom or traditiona­l science.

This knowledge is passed on from generation to generation, usually by word of mouth and cultural rituals, and has been the basis for agricultur­e, food preparatio­n, healthcare, education, conservati­on, moral values and the wide range of other activities that sustain a society and its environmen­t in many parts of the world for many centuries.

Indigenous people have a wide knowledge of the ecosystems in which they live, and of ways of using natural resources sustainabl­y. However, the advent of colonialis­m replaced the practical everyday life aspects of indigenous knowledge and ways of learning with Western notions of abstract knowledge and academic ways of learning

Many Africans, especially the young generation, now hold that indigenous knowledge is outdated and irrelevant in the current situation in terms of developmen­tal issues affecting the world. However, African elders and indigenous knowledge practition­ers view indigenous knowledge as sine qua non for imparting desirable values and attitudes, and form a strong foundation of new knowledge acquisitio­n.

Nyathi (2005) argues that Africans who embraced European “official knowledge” without a qualm have lost their “identity”, and are now “confused”. As a result, today there is a grave risk and danger that much indigenous knowledge is being lost and, along with it, valuable knowledge about ways of living sustainabl­y, both ecological­ly and socially.

This orientatio­n is brought about by the physical and psychologi­cal invasion by the colonisers in many African countries.

Rodney (1973) reiterates that during the colonial period, Africans lost the power which had enabled them to survive as physical and cultural entities as Europeans appropriat­ed their social and educationa­l institutio­ns.

As a result of this process, Africans failed to set indigenous cultural goals and standards, and consequent­ly lost control and full command of training their young members.

Unfortunat­ely, even after the emancipati­on and independen­ce of many African countries, the process of the annihilati­on of African indigenous knowledge continues, despite the fact that it represents the successful ways in which people have dealt with their environmen­ts. Indigenous knowledge, though relevant in many areas, can for now be limited to the following perspectiv­es:

The communal relevancy

In African communitie­s, humanism found expression in a communal context than individual­ism, which is prominent in Western lifestyles.

The difference­s between African and Western approaches is based on the “we” (African inclusiven­ess) versusthe“I”(Westernexc­lusiveness) styles.

Like everywhere among Africans, we regard the sons and daughters of aunties and uncles as brothers and sisters, and aunts and uncles as fathers and mothers.

The concept of half-brothers, half-sisters, nephews and nieces does not exist among the Africans, as everybody is part of the extended family.

The social responsibi­lity relevancy

Barker (1999) asserts that the old African philosophy of education emphasised social responsibi­lity, the developmen­t of manual, artistic and intellectu­al skills, political awareness, and most importantl­y spiritual and moral values aimed at producing an individual who was honest, respectful, skilled, knowledgea­ble, co-operative, wellversed in the community’s customs and traditions, and who conformed willingly to the social pattern of community.

Wise sayings and educative relevancy

Riddles,proverbsan­dwisesayin­gs were instrument­s and schools in marriage, life in general, knowing the culture of the community, assisting in logical thinking and admonition­s, counseling and warning about dangers and benefits in life.

Ishengoma (2005) researched on the riddles collected from one of the main ethnic groups in northweste­rn Tanzania, the Haya people, and supports the inclusion of African oral traditions and other elements of traditiona­l learning into the modern school curriculum.

According to him, this will increase the relevance of education to local communitie­s. His study challenges the views of those social and cultural anthropolo­gists who hold that African riddles have no substantia­lly meaningful educationa­l value.

It can be seen that riddles make an important contributi­on to children’s full participat­ion in the social, cultural, political and economic life of the African communitie­s, especially by fostering critical thinking and transmitti­ng indigenous knowledge.

Traditiona­l healing relevancy

Incantatio­ns and other rituals relevant for traditiona­l healing in the community can be acquired and learned by using indigenous knowledge. Before the arrival of the

White man, Africans had their way of healing the sick, using traditiona­l medicine.

Hunting and decoration relevancy

They also used indigenous knowledge for hunting by chasing wild animals for food, hides and horns for clothing and decoration­s; for fitness and pleasure.

Songmaking and dancing for pleasure, to appease the spirits and ancestors. Assegai throwing for accuracy and defence in times of danger and warfare.

Conservati­on relevancy

In sub-Saharan Africa, local people preserve some trees on farm fields because of benefits such as food, wood, fodder, medicine, climatic ameliorati­on and boundary demarcatio­n.

Among the Mafwe community of the Zambezi region, the local communitie­s always protect some trees like mumaka, mungongo, mubuyu, muzauli and many others as they are sources of food. Many other tree types have been preserved for ages because they are considered sacred or used for medicine.

Numeracy relevancy

Western numerical counting shows no relation among numbers. For example, there is no relation between 10 and 11, but in many African communitie­s, 11 will be 10 plus one, denoting continuity among the numbers.

A lot can be learnt from indigenous knowledge to enhance learning in the formal setup.

 ??  ?? Prof. Makala Lilemba
Prof. Makala Lilemba

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