LECTURE 2 (HISTORY

OF EDUCATION)
AFRICAN INDIGENOUS EDUCATION
LECTURE 2 (HISTORY OF
EDUCATION)
EXPECTED LEARNING OUTCOMES:
At the end of the lesson the learner shall be able to:
• Discuss the view that before the coming of the Europeans to Africa, Africans
had their own system of education.
• Describe the characteristics, content and methods of instruction of indigenous
education in Africa.
• Explain the stages and philosophical foundations of indigenous education in
Africa.
• Discuss strengths and weaknesses of African Indigenous education.
• Show how aspects of indigenous education in Africa are relevant to the theory
and practice of primary education in the community where you work.
LECTURE 2 (HISTORY OF
EDUCATION)
Introduction
• Indigenous education system of Africa is also known
as African traditional education. African indigenous
education can generally be defined as the form of
learning in African traditional societies in which
knowledge, skills and attitudes of the tribe were
passed from elders to children by means of oral
instructions and practical activities.
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• Mushi (2009) defines African indigenous education as a
process of passing among the tribal members and from one
generation to another the inherited knowledge, skills,
cultural tradition, norms and values of the tribe. African
indigenous education can also generally be defined as the
form of learning in Africa traditional societies in which
knowledge, skills and attitudes of the tribe, were passed
from elders to children, by means of oral instructions and
practical activities (Kisanji, 1995).
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EDUCATION)
Traditional African education is an integral
part of the culture and history of a local
community which is stored in various forms
and transmitted through various modes, such
as language, music, dance, oral tradition,
proverbs, myths, stories, culture and religion
(Omolewa, 2007).
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Traditional African education which passed from one
generation to another, is usually by word of mouth and
cultural and has to some extent been the basis for
sustainable development in agriculture, food
preparation, health care, conservation and other
sectors for the many centuries (Omolewa, 2007). This
mode of education has by and large been used as a way
of acquiring lifelong learning (Omolewa, 2007).
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EDUCATION)
The coming of European (Western) education from the
late 15th century onwards disrupted the traditional
system and brought formal school system at the
primary, secondary and tertiary levels. Subjects taught
included: European language, (English, Spanish and
French, among others), literature, history, philosophy
and science subjects (mathematics, biology, physics
and chemistry) (Omolewa, 2007).
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Characteristics of African indigenous education
The characteristics of traditional African education include (Omolewa,
2007):
1. It was intimately integrated with the social, cultural, political,
occupational, artistic, religious and recreational life of the people;
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2. It was usually stored in people’s memories and activities and is
expressed in stories, songs, folklore, proverbs, dances, myths, cultural
values, beliefs, rituals, community laws, local languages/dialects and
taxonomy, agricultural practices, equipment, materials, plant species
and animal breeds (Grenier, 1998 as cited in Omolewa, 2007). Nyerere
(1975) says that at the didactic level the teaching process took the form
of stories, legends, riddles and songs, while at the practical levels
individuals enacted what they had learnt didactically, by imitating and
watching what their elders performed. In other words indigenous
African education has no paper word, no testing and no certificates but
graduated ceremoniously.
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There were basically no formal exams at the end of a
specific level of training, but a learner considered a
graduate when he or she was able to practice what he or
she had learnt throughout the period of training. The
ceremony was held to mark the completion of training
and thus assuming more community responsibilities.
This was common especially during what mushi (2009)
referred to as ‘coming of age’ ceremonies and ‘the rites
of passage’.
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3. It was always used as the information base for
the community which facilitates communication
and decision-making. An important aspect of
traditional African education was the acquisition
of knowledge where everyone is taught different
things like identification of various gods, the
planting seasons, good soil and harvest methods,
herbs and fishing methods;
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4. African indigenous education was usually generated within
the communities. It is based on practical common sense, on
teachings and experience and it is holistic- it cannot be
compartmentalized and cannot be separated from the people
who are involved in it because essentially, it is a way of life. It
was a lifelong process in which an individual acquired skills,
knowledge and values from womb to tomb. Mushi (2009)
comments that in this case, education was essentially part of life
and not separated from societal culture or spheres of community
activity.
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5. In the African indigenous education, efforts were made to
ensure that every person develops a set of skills. In the
process, provision is made for learning and training centres for
the apprenticeship system during which the apprentice is
introduced into crafts and skills of the chosen profession.
There is provision for graduation and certification of
competence upon completion of the apprenticeship.
Continuing education through observation, self-improvement
and search for wisdom is a life-long process.
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The apprentice learns the skill of the master as
well as obedience, patience and industry. He or
she learns how to respect the master and the
senior apprentices and pays dearly for failure to
conform. Through a system of taboos and
sanctions, every member of the society
appreciates the danger of failing to conform.
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6. African indigenous education uses the age grade
system in which those about the same age are brought
together to share responsibilities, work together and to
be introduced to activities that will not be burdensome
to their grade. The entry to each grade involves initiation
during which the initiated person is made to appreciate
the degree of responsibility, accountability and privileges
of the process into which he or she is being initiated.
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7. African indigenous education was
community oriented, geared to solving the
problems of the community. The
instructional activities were directed towards
the social life of the community, so as to
prepare the learners to fit into their
community.
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8. It was taught in relation to a concrete
situation. The boys and girls learnt about birds
that were harmful, how they could be controlled
and what birds could be eaten. In the same way
they learnt about trees that were good for
firewood, building or propping crops like banana
and yams as well as those which resisted ants.
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9. In the African indigenous education,
efforts were made to ensure that every
person develops a set of skills. In the process,
provision is made for learning and training
centres for the apprenticeship system during
which the apprentice is introduced into crafts
and skills of the chosen profession.
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EDUCATION)
There is provision for graduation and certification of
competence upon completion of the apprenticeship.
Continuing education through observation, self-improvement
and search for wisdom is a life-long process. The apprentice
learns the skill of the master as well as obedience, patience
and industry. He or she learns how to respect the master and
the senior apprentices and pays dearly for failure to conform.
Through a system of taboos and sanctions, every member of
the society appreciates the danger of failing to conform.
LECTURE 2 (HISTORY OF
EDUCATION)
Goals of African indigenous education

Despite the fact that indigenous education system

differed from one society to another, the goals
were often strikingly similar: They include (Sifuna
and Otiende, 1994; Omolewa, 2007):
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1. Indigenous education was essentially an education for living; its
main purpose was to train the youth for adulthood within society.
Emphasis was placed on normative and expressive goals. Normative
goals were concerned with instilling the accepted standards and beliefs
governing correct behaviour and expressive goals with creating unity
and consensus
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EDUCATION)
In other words the major goal of traditional
education in Africa was to produce a
complete individual, a lifelong learner,
who is cultured , respectful, integrated,
sensitive and responsive to the needs of
the family and neighbours (Omolewa and
Nikiema, 2009);
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2. The other goal of traditional education
was to inculcate attitude and values
capable of integrating the individual into
the wider society ( Majasan, 1967;
Fatunwa, 1974, Fajana, 1978);
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3. To produce a person guided by wisdom.
The product is expected to be confident
in spite of circumstances that emerge.
The personal satisfaction derived from is
expected to serve as a buffer against all
temptations and trials.
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4.It focused on the attainment of quality education, with
centres of excellence that are recognised and profoundly
appreciated by the stakeholders of the educational systems.
For centuries traditional education has provided Africa’s tribal
peoples with practical solution to the problems of fluctuating
climate. As an example, the Maasai pastoralists of Northern
Kenya, Northern and Southern Tanzania know where to find
water and green shrubs that can be fed to young calves even
during long periods of drought;
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5. Indigenous education emphasized social
responsibility, job orientation, political participation and
spiritual and moral values. Indigenous education
embraced character building as well as the
development of physical aptitudes and the acquisition
of both those moral qualities felt to be of an integral
part of adulthood and the knowledge and techniques
needed for active social participation in social life in its
various forms (Sifuna and Otiende, 1994).
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The curriculum of African indigenous education
• The success of any education system depends
not only on the nature of its aims but also on its
content.
• Education grew out of the immediate
environment, real or imaginary. Some of the
aspects the curriculum includes (Sifuna and
Otiende, 1994):
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1. From the physical exercises children had to learn
about the weather, the types of landscapes as well
their associated numerous animals and insect life.
Children had to cope with harsh environment. The
physical exercises include: wrestling, games which
required strength. This was meant to enhance physical
fitness to strengthen them so that they can be the
defender of the community in case of external attack.
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2. Children had to be acquainted with the problems and
possibilities of the environment by partly being equipped
with the skills of overcoming and exploiting them. They
had to make proper adjustment to the physical
environment by means of using equipment such as the
axe, the hoe, the spear and other tools. They were taught
how to cope with the environment; how to farm, how to
hunt, how to fish, how to prepare food, how to build a
house and how to run a home among others;
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3. The economic role of the children was emphasized in their
training. Children were adapted to their physical surroundings by
their elders. They were also taught how to use it. They were
taught to be productive and useful to the community. This
includes the teaching of art, potteries, basket making and
metallurgy. Parents saw newborn babies in economic terms.
After the birth of a boy at sunset, a Ngoni mother cried to the
admiring neighbours, “see the baby has been waiting the return
of the cattle, because it is he who will tend the cattle”;
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4. The economic role of the children was emphasized in their
training. Children were adapted to their physical surroundings by
their elders. They were also taught how to use it. They were
taught to be productive and useful to the community. This
includes the teaching of art, potteries, basket making and
metallurgy. Parents saw newborn babies in economic terms.
After the birth of a boy at sunset, a Ngoni mother cried to the
admiring neighbours, “see the baby has been waiting the return
of the cattle, because it is he who will tend the cattle”;
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EDUCATION)
5. Indigenous education inculcated a religious
attitude of life. Religion, which was concerned
with morality, gave support to the laws and
customs of the community and to its accepted
rules of conduct which included courtesy,
generosity and honesty. Religion had to do with
moral principles such as conduct of one individual
towards another
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EDUCATION)
It was also ethical since it covered and controlled
the relations of the individual to the community.
Morality was largely sanctioned by religion.
Individuals had to learn when to use as well as
when to avoid the ancestral spirits together with
other mysterious powers if they has to adjust
themselves for the sake of their survival.
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Modes of instruction of African indigenous education

African indigenous education was passed from one

generation to another by learning through various modes,
which include language, music, dance, oral tradition, proverbs,
myths, stories, culture, religion and elder. Others include
learning through specialists, specific names, the holistic
approach, integrating theory and practice and traditional
African science and technology (Omolewa, 2007).
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Parents were playing a very significant role in the
education of their children. Elders in the community
were playing the role of teachers, they were allowed by
the community to educate, punish, rebuke/correct a
child when he or she does something wrong. Learners
were regarded as containers which elders had to fill
with knowledge and skills. Elders had to teach the
young ones the meaning of life using various methods:
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i) Learning the language: Language is an important
element in the training of the child and no one is
considered adequately trained without
considerable mastery of the use of language for
effective communication. Using the mother tongue
learners are usually introduced very early to the
system of manipulating figures involving counting,
adding and subtracting;
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ii) Learning through music and dance:

Music and dance are fundamental to the African ways of

life. They are introduced to equip the learners with the
ability to function effectively in other areas of learning such
as language acquisition, speech therapy, literary, numeracy
and other related themes. They are given to the learners to
enjoy thus providing them with an artistic outlet and a way
to relax.
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The learners often anticipate the music and dance
sessions with excitement because creativity and
choice are usually encouraged and nurtured. Through
carefully planned music and dance programmes,
learning takes place during initiation, festivities, the
age-grade system, home education and community
education where everyone is encouraged to learn the
norms and values of the society (Omolewa, 1983);
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iii) Oral traditions : using proverbs, myths and stories

The most significant information gathering exercise for the

traditional Africa mode of education is the oral tradition, namely the
collective testimonies and recollection of the past inherited
information from earlier generations and transmitted in various
forms of verbal testimonies.
Oral tradition continues to be the reservoir of inexhaustible wisdom
where African learns about their origin, history, culture and religion,
about the meaning and reality of life, about morals, norms and
survival techniques.
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African proverbs are symbols of communication and in many
cases; they form sub-languages of their own. Proverbs are
spurs to knowledge, wisdom and reality. They criticize, praise,
advice and teach. Proverbs are frican wisdom and philosophy.
Proverbs convey how to treat people with respect, dignity,
empathy and kindness. In most African traditional cultures the
use of proverbs is “rooted with proverbs and wise saying” and
“many of these proverbs govern religious and social behaviour
(Thomas, 2005: 109).
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A myth is a vehicle conveying a certain fact or a certain basic
truth about man’s experience in his encounter with the
created order and with regard to man’s relation to the supra-
sensible world. Myths provide the cultural and social history
of the African people. They tell how some things came into
being and talk of supernatural beings. They are the stories of a
people’s origin and religion. Myths are not meant to taken too
literary. They are the way a society expresses its tradition,
heritage and worldview in its own language.
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IV) Learning through culture:
Culture is everything that characterizes a society, such
as language, technological artifacts, skills, knowledge,
beliefs, art, morals, attitudes, ideas, behaviour, laws,
traditions, customs and values ( Mair, 1972; Maquet,
1997, Coombs, 1985). It is a basis of identity
(Magagula and Mazibuko, 2007) which largely
determines how people view reality.
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It functions as a lens of perception, influencing how
people view themselves and their environment. For
example, African cultural concepts of immortality have
influenced attitudes to family size and population
growth. Many Africans believe that no person is really
dead for as long as the person’s blood flows in the veins
of the living. It is therefore rational to maximise one’s
genetic legacy by having many children.
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V) Learning through religion:

In an African setting the young child is introduced

very early on to the spiritual world of the ancestors
and the Supreme Being, the creator of the universe.
Music, dances and art are expression of religion and
a celebration of creation.
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A fear of God is carefully taught and everyone is
encouraged to recognise the presence and
continuing activity of the Supreme Being who is
considered always there to monitor one’s
activities, motives and intensions. To ignore that
presence is a crime against one self and the wider
society that has activities related to His
celebration.
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In Nigeria, the Yoluba describes a well – educated
person as an Omoluwabi i.e. one that has been shaped
in the image of the creator Himself and can therefore
be trusted and fully appreciated as dependable and
sensitive to the needs of others. This for example
young men and women are taught good morals and the
resolve to flee from such crimes as theft, adultery, use
of foul language and violence.
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Vi) Learning from elders;
African traditional education encourages everyone to respect elders, to
accept the values sanctioned by the ancestors, to be honest and
dedicated and to be royal. Traditional leaders because of their moral
and religious authority can influence their communities in achieving
development goals that necessitate behavioural change. In most
African cultures the elderly are accorded a great deal of respect. Africa
culture teaches that to gain long life, to be wise, to be blessed and
protected, one must respect not only elders of one’s own family but
also those of the society.
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In most African cultures the elderly are
accorded a great deal of respect. Africa
culture teaches that to gain long life, to
be wise, to be blessed and protected, one
must respect not only elders of one’s own
family but also those of the society.
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Vii) Learning through specialists

These are individuals who specilised in various skills. For instance

Nigeria, among the Igbo there were traditional medical practitioners.
In the Edo state of Nigeria some families are known for surgical work,
which included handling compound fractures. Other prominent
specialists in traditional African Education include: gold and
ironsmiths, steel workers, weavers, wood workers, spirit medium,
specialists in medicine, witchcraft practitioners, psychiatrists, healers,
circumcisers, musicians, storytelling and historians, among others.
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These specilised teachers are so much involved with
their particular subject that is not just a profession or a
means for economic survival; it is part of their lives and
the lives of their clans. Teaching takes place during a
long process of apprenticeship during which the
learner submits himself or herself and devotes his
service completely to the teacher. There is supposed to
be a mutual trust and understanding between the
learner and teacher.
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The knowledge handed down by non-specialised
and specialised teachers is normally relevant and
appropriate to the learner. The learning process
here happens by doing, living and experiencing
the subject matter. Both the learner and
instructor have a direct interest in the success of
the process.
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Viii) Learning through a holistic approach:
African indigenous education was not compartmentalised into
disciplines but highly integrated (Omolewa, 1981). Every occasion and
happening may be used to teach one lesson or another. The holistic
approach to traditional African education preaches the doctrine of
multiple learning (Omolewa, 1981). Odera (1994: 84) reports on the
learning among the Acholi of Uganda. In teaching a boy child how to
build a house the child would simultaneously learn about the selection,
strategic location, soil types, grass types, wood types including their
resistance to the ants, among other things.
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Similarly the girl child learning how to cook would learn
simultaneously serving, vegetable types, preparatory
procedures, the general welfare systems, and fuel
wood types, among other things. The learner through
the holistic approach is free to develop self-discipline,
engage in self-directed learning and self-fulfillment.
Learners share their personal experiences and views
relating to the themes of the discourse- history, culture,
environment and health.
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They are encouraged to build self-esteem
and ensure that new information is placed in
a familiar context. Ideas are exchanged in an
environment of open-mindedness and
willingness to listen, with an emphasis on
what the different ethnic, religion and
national groups can learn from one another
(Dzobo, 1975).
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Stages of education
Indigenous African traditional education consisted of various stages.

They include:
i) From 0 to about 6 or 7 years of age, education was given by the
mother. She will help the child to master language and to walk. She will
assist the child to sit, crawl, and to stand. She will also help the child to
distinguish people around him/her (uncles, unties, grandma and
grandfather, among others).
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ii) From 7 to 14 years- At this stage education was given
separately, the mother will be educating girls on how to keep
the house, how to do house work and her role as future
woman, while the father will be educating the boy on his role
as man in the society. At this stage, education is given
regarding to gender. At this stage emphasis was made in the
separation of tasks. In Tabwa community in Congo, at the age
of 10 and above, a boy was not supposed to be seen in the
kitchen.
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If he is seen, he will be rebuked severely because this
was seen as a weakness of character. Parents who
wanted their children to acquire occupational training
normally sent them to work with craftsmen such as
potters, blacksmith, basket-makers and others. The
girls particularly learnt feminine responsibilities, which
included helping out in the kitchen, fetching water,
collecting firewood and taking care of siblings, this was
meant to prepare them to their roles as mothers.
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iii) Adolescence education (15- 18 years): The most important
event was the initiation rites period. There was a lot involved
in the initiation period and was meant to develop the
character of the initiatee. The period of initiation was
generally hard and challenging but was helping young men
and women to become mature and self-reliant as they
continued to learn throughout their life. The initiatee were
warned against such things as incest, adultery, assault and
theft and also they were taught how to behave in the
presence of elders and other senior people.
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Philosophical foundations of African indigenous education
African indigenous education was based on the following
philosophical bases. Sifuna and Otiende (1994) argue that
any system of education whether simple or sophisticated
is firmly based on some kind of philosophical foundation.
These are principles underlying indigenous education.
They include: Preparedness/preparationism;
Communalism; Functionalism; Perenialism and
Holisticism/ Multiple learning.
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• Preparedness/ Preparationism: This implies that the role of
teaching and learning was to equip boys and girls with skills
appropriate to their gender in preparation for their
distinctive roles in the society. It was intended to prepare
children to become useful members of the community. In
most African traditional societies such as Sukuma, Maasai,
Nyamwezi, among others, most girls were taught how to
become good mothers and how to handle their husbands
soon after marriage
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In other words girls were brought up as future wives and
mothers of children. They were brought up in close
association of mothers and adult female adults. They learnt
domestic and related duties. Similarly boys were brought up in
close association with their fathers and male adults to
become well-versed in such aspects as looking after cattle and
how to be a responsible head of the family and good fathers
(the head of the family/and other male dominated
occupations) and also to become warriors and manual farmers
(Sifuna and Otiende, 1994).
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• Communalism: The philosophy of communalism or group
cohesion was the way parents sought to bring up their
children within a community in which each person saw his or
her well-being in the welfare of the group (Sifuna and
Otiende, 1994). Further, children were brought up largely by
the process of socialisation as opposed to the process of
individualization (Sifuna and Otiende, 1994). This was done
deliberately to strengthen the organic unity of the clan.
Every child was brought up to be an extrovert and not
introvert.
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Freedom of the individual was completely subordinated to the interests
of the clan or tribe; co-operation was preferred to completion, the
individual was brought up to have love and sympathy for fellow human
beings and such love was to be reflected in all forms of human relations
and activities (Sifuna and Otiende, 1994). Also education was an
integral part of culture and history. For example children upbringing
was a whole community’s role. If for instance a child misbehaved in the
absence of his/her parents any adult member of the community was
responsible to correct him/her on the spot. That implies that even
children belonged to the society (Sifuna and Otiende, 1994).
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Functionalism: Indigenous education was guided
by the principle of functionalism. Skills,
knowledge and attitudes imparted were relevant
to the socio- economic activities of an individual.
And so education was for utility. It was provided
for immediate induction into real life in the
society and adulthood. Learners learnt by
observing, imitating and initiation ceremony.
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Education was therefore, an integrated experience where
children learnt by being useful to adults and engaging in
productive work (Sifuna and Otiende, 1994). It embraced
among other things, spiritual and moral ways of living, social
and economic communal participation, and more importantly,
job orientation and application of what was learnt to the
needs of the society. What they learnt was a utility to them
and that became a source of motivation to learn (Sifuna and
Otiende, 1994).
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Perennialism: Education was used as a tool to preserve
the status quo of the tribe. Traditional education has a
strong element of prennialism in that it focused mainly
on the transmission of a heritage from one generation
to another. It aimed at ensuring continuity (Sifuna and
Otiende, 1994). Through education, members of the
society made sure that behaviours necessary for the
survival of the of the cultural heritage learnt.
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It was a collective means through which society
initiated its young generation into the values and
techniques which characterised life (Sifuna and
Otiende, 1994). It had a conservative nature.
Ideas of progressive or questioning beliefs of
culture were severely punished, at the extreme
one may be even cast out of the community.
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Holisticism: It is another important philosophy or principle in
indigenous education. This involved multiple learning (Sifuna
and Otiende, 1994). There was hardly any room for
specialisation in learning. Its aims, content and method were
intractably interwoven. Farmers, for instance, were required
to build their own houses and granaries. Besides, they were
also required to learn all other skills related to farming such
as, how to prepare farms, hoeing, food preservation and how
to fight diseases attacking crops, among others.
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They could also be skilled craftsmen and hunters. The
holistic approach to learning developed children into
“jacks of all trades and masters of all” (Sifuna and
Otiende, 1994). They were also required to learn skills
like cookery, and principles required for the well-being of
an individual, clan and ethnic groups. The learner learnt
multiple skills and mastered them all. Multiple learning
prepared children in diverse fields of life.
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Strengths of African indigenous education
• Indigenous education stressed on togetherness or unity as well as understanding
the obligation of each individual and working together within the community;
• It involved children in real life. Children received functional learning which largely
prepared them to live and to work;
• Education had a responsibility to ensure boys and girls understand what is
expected of them by the community and to give them the necessary skills and
knowledge;
• African indigenous education had values which are important in modern societies.
Values such as sense of belonging, togetherness, protection of common goods
and the spirit of serving the community;
LECTURE 2 (HISTORY OF
EDUCATION)
• Every member of the community was employed. Children learnt skills
that prepared them to immediately utilise their physical environment
for self-employment. The skills acquired by watching and imitating the
elders were immediately put into practical use. And thus children
became productive and useful members of the society;
• It was successful in the maintaining the socio-economic and cultural
structures of the society. The learners were taught among other things
to preserve their own culture and to get rid of external influences. Also
skills like masonry, clay making, carving, cloth making, building, and
canoe making, among others, were taught in the view of maintaining
the socio-economic and cultural heritage of the society;
LECTURE 12 (HISTORY OF
EDUCATION)
• The learners/recipients acquired communal
attitudes rather than individual. From the
communalism philosophical base point of view
learners were taught to respect the properties of
the whole society. The maasai moran for
example protected the whole society and
properties therein.
LECTURE 2 (HISTORY OF
EDUCATION)
Weaknesses or Limitations of the African indigenous education
The African indigenous education had some limitations,
which include:
• It was confined to a particular clan, tribe or society and
covered that aspect considered being of immediate
relevance to them and did not go beyond the
borders of the society, worse enough the elders who
were teachers hardly entertained any challenge.
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EDUCATION)
According to Mushi (2009) “ traditional
education had a specific body of knowledge
to be learnt which never changed and which
concentrated only on the transmission of
cultural heritage i.e. of tradition, values and
norms among the members of the tribe from
childhood to adulthood;
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EDUCATION)
 The accumulated knowledge and skills could not be
preserved in written form. It lacked proper methods of
storing knowledge and relied on the memories of the
elders. Because it was not documented it was difficult
to spread from one place to another. Mushi (2009) says
“it was not easy to describe, compare and estimate
distance, volume, weight and size of different objects
because figures or letters were unknown to traditional
African societies;
LECTURE 2 (HISTORY OF
EDUCATION)
Intellectual training occupied a very small
place in traditional African education. This
means that greater emphasis was placed on
the concrete rather than the abstract. It
ignored other cognitive abilities like
reasoning which although it was imperative
was insufficiently developed;
LECTURE 2 (HISTORY OF
EDUCATION)
 Learning was lineal: the young people were taught by
elders who had experiences in societal life. The young
people were not given chance as they were considered
to have no experience that would help them contribute
in the learning process; they were required to listen
and internalize what they were taught by elder. That
limited their creative and mental development, thus
leading to slow development of traditional society;
LECTURE 2 (HISTORY OF
EDUCATION)
 In the traditional society some members were
prevented from eating certain types of food, such as
eggs, fruits, chicken, fish and milk. In those societies if
the forefathers did not eat such types of food it was
generalised that even the subsequent generations
should not eat. Some beliefs were attached to such
foods for example if eggs were eaten by expectant
mothers it was believed that she would give birth to a
bald-headed child.
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EDUCATION)
In traditional societies women were seen as the
source of labour. They did not own means of
production neither did they take part in
decision- making, but men heavily exploited
their labour. Women and men were taught
separately. Women were to learn skills related to
home management, midwifery, healthcare,
weaving and farming.
LECTURE 2 (HISTORY OF
EDUCATION)
Relevancy of African indigenous education on modern education
today

• African indigenous education is the basis for the foundation of

education for self-reliance in modern education. During the
establishment of ESR in 1967 Nyerere recalled how the traditional
education was relevant to the community life, especially learning by
doing and included in the modern education. Learners participation in
learning is highly encouraged by modern education;
LECTURE 2 (HISTORY OF
EDUCATION)
African indigenous education prepared its
recipients for life duties in their societies. It
prepares learners to enter the world of work;
more especially it changes with time. Traditional
also changed in response to societal problems,
like how to combat the emerging diseases, wild
animals and enemies, among others.
LECTURE 2 (HISTORY OF
EDUCATION)
• African indigenous education has also greatly
influenced the need for development of more
appropriate problem solving educational
curriculum and the promotion of life-long
education. Some aspects of African indigenous
education have continued to feature in policy
and practice of education
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EDUCATION)
Traditional education was deeply rooted in the environment, both
physical and social; it brought the children into contact with the world
of nature and the people. In other words, it involved children in real life
situations. Indigenous preparation was guided the principle of learning
by doing. Children received functional learning which largely prepared
them to live and work on the land as well as in specialised occupations
(Sifuna and Otiende, 1994).
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An important implication to school curricula is
that education should be work-oriented. By
basing education on everyday life and laws of
nature inherent in technology, economic
processes can be made clearer through manual
training with the aid of simple tools and through
productive work in the community (Sifuna and
Otiende, 1994: 158).
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• African indigenous education tends to reflect the
values, wisdom and expectations of the
community or wider society as a whole. Some of
the important aspects of African indigenous
education include vales, folk-tales, songs dances,
children’s rhymes, play activities and traditional
games.
LECTURE 2 (HISTORY OF
EDUCATION)
Formal education system has an important role
still to play in African societies, in terms of
meeting the cultural, social, moral, intellectual,
political and economic needs of the society. The
philosophy, methodology and schooling in Africa
needs to be reshaped and molded to reflect some
of the traditional ideals and perspectives (Sifuna
and Otiende, 1994).
LECTURE 2 (HISTORY OF
EDUCATION)
References
• Dzobo, W.K. (1975). Values in indigenous African education. In Brown, G.
N.; Hiskett, M. (eds). Conflict and Harmony in education in traditional
Africa. London: George Allen and Unwin, Pp. 76-87.
• Fafunwa, A.B. (1974) History of education in Nigeria. London: Macmillan.
• Fajana, A. (1978). Education in Nigeria 1842- 1939: An historical analysis.
Keja : Longmans
• Fasokun, T.O. (2005). Characteristics of adult learners in Africa. In:
Fasoun, T.O, A. Katahoire, A. Oduaran (eds.). The psychology of adult
learning in Africa. Cape town: Pearson Education.
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EDUCATION)
• Kisanji, J, (1995). The relevance of indigenous customary education
principles in the formulation of special needs education policy. Paper
presented at the Fourth International Special Education Congress,
Birmingham 10-13 April 1995.
• Majasan, J.A. (1967). Yoruba education: its principles, practices and
Relevance to current educational development. PhD Thesis, University of
Ibadan.
• Maquet, J, (1997). Civilians of Black Africa. New York: Oxford University
press.
• Mushi, P.A. K. (2009). History of education in Tanzania. Dar-es-Salam:
Dar-es-Salam University Press.
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EDUCATION)
• Odera, C. (1994). Indigenous Form’s of Learning in African with special
Reference to the Acholi of Uganda. In: Indigenous Learning in Africa:
Education in Africa, Vol. 2. Report number 7 ed. By Brock- Utne, Pp61-
72. Oslo: Institute of Education Research, University of Oslo.
• Omolewa, M. (2007). African thought. Entry on education for the
Encyclopedia of African thought ed. Ny Irele, F.A and B. Jeyifo. Oxford
University press.
• Omolewa, M. (1981). Adult education practice in Nigeria. Ibadan:
Evans Brothers.
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EDUCATION)
• Sifuna, D.N. and Otiende, J.E. (1994). An introductory History of
Education (Revised Edition) Nairobi: University of Nairobi Press
• Thomas, D. E. (2005). African traditional Religion in the modern world.
Jafferson, N.C. and London McFarland and Company Publishers.