Pre-colonial (informal) education and its significance in the process of teaching and learning and communal knowledge development

Teaching and learning communities did exist here in Africa before colonial conquest. They were holistic, lifelong and utilitarian in nature . These civilisations themselves were present mainly because of the teaching and learning culture that existed amongst the people of this continent .Education had an input from all members of the community and prepares each individual for a particular profession or occupational activity (Adeyinka & Adeyemi, 2002).This Adeyinka & Adeyemi argue, should be the norm in all african societies today.A lot has been written about the kind of teaching and learning that took place here in Africa. Recent literature on the issue raises arguments on impacts of certain influences within education and their effects on present day teaching and learning methods. Precise comprehension of the philosophical aspect of the term education is important when attempting to realise its significance where ever it is practised. The most relevant and basic comprehension in an African and universal context is that: education is a process whereby experienced members of the community/society guide the development of the inexperienced within the culture of society (Adeyinka & Adeyemi, 2002), a method of disseminating cultural values or the acquisition of the art of the utilisation of knowledge (Whitehead, 1962). Now from these perspectives, one now can understand the desired outcome in educational practise. Also, we can argue that schooling and education are two different things. To elaborate, schooling is the practise of being instructed in an environment designed for teaching and learning. Education then becomes the process of guiding the inexperienced outside of the schooling environment but at the same time complementing the curriculum in the classroom. This is to ensure that there is correspondence between what is learnt and what in reality happens in day to day life. It is clear then that African traditional education was not only there to be acquired, but it was actually there to be lived. Children acquired education through the maintenance of and participation in socio-political and religious institutions that ensured effective means of communication between different generations (Boetang, 1983). The actual content of this informal/indigenous knowledge system/traditional education has its roots in the situations (varied) of African societies (Adeyinka & Adeyemi, 2002), from geographical setting, to community environment and also devotional aspects like religion and custom. Out of these curriculum informants, the issue of social impacts seems to carry a lot of weight. Adeyinka and Adeyemi argue that networks of reciprocal relationships that knit the family, clan and tribe together are to a large degree the prime factor in the survival of most traditional African societies. Many methods of teaching and learning within formal and informal education were and still are employed in Africa. In general in Pre-colonial Africa, teaching and learning methods for various disciplines in societies had various characteristics and also significances. Initiation ceremonies were and are still common. One can argue that it took a formalised character somewhat in that it compramised (its content) of teaching and learning of pre-determined material in a specific physical setting (Adeyinka & Adeyemi, 2002).Similarly, amaXhosa of the Eastern Cape practise the tradition of Ulwaluko, a dissemination of knowledge via an ancient sacred rite of passage as initiation of boys into manhood. This practise has its own ways, places, seasons, rules and regulations which when not followed can and does have disastrous consequences. It has its own objectives and purposes, such as moulding boys bbinto men who will become protectors and defenders of the weak and vulnerable, providers of their families and leaders of their communities and nations. It is an endurance “race” whose other purpose is to instil discipline and forbearance, to withstand pain and endure hardship . Here again we see formalised character in traditional dissemination of knowledge. In contrast to this some illiterate African societies employed an informal education system. In these systems, methods of instruction were much more informal and loosely structured or designed, sometimes if not all the time, the distinction between teacher and learner was less distinguishable. Learning was by initiation and observation (Adeyinka & Adeyemi, 2002). The major purpose, yield or outcome of this indigenous development of knowledge base was young adults who understand their history and tradition and also inculcate a culture of socially engaged human being with critical thinking capabilities. It also developed a nature of self-control, endurance and pride in oneself. This then reproduced itself in the whole tribe, nation and thus continent, from one generation to the other. The cycle of knowledge dissemination thus gets completed, without disengaging the people from their own development. Oral Literature is one particular method of transmitting informal education. These have been an integral part of informal education in universal cultures for centuries, an in particular in Africa. Myths, fables, folktales, legends and proverbs served as tools of presenting social situations /values or pedagogic devises. They were sometimes used to teach insistence on justice and a resistance to arbitrariness while maintaining courtesy (Boetang, 1983). A significant contrast between informal and formal education can be distinguished. A synthesis then of the developmental understanding of the two contrasting methods of teaching and learning can be designed into a system that informs curriculum review and renewal processes. A basic example is the understanding that informal folklore story telling as educative devices taught ideal forms of behaviour and morality, rather than formal instruction such as corporal punishment or disciplinary hearings. Another example is the issue of learning by initiation and observation (Adeyinka & Adeyemi, 2002) which develops self control and endurance with contrasting inclination to teaching and learning that is pre determined in nature, hindering freedom of exploration with ideas. Humanising curriculums thus must seek teaching and learning methods that allow developmental approaches.