Introduction and rationale

The research gap addressed in this article is defined by the need for a more comprehensive and inclusive approach to online education in African higher education settings, taking into account the challenges posed by English dominance and the potential for existing imbalances to be exacerbated. Aspects addressed in the article include (but are not limited to), looking into alternative forms of knowledge production and processing, such as tools for oral interaction in African indigenous languages. The article also adopts a more holistic and socially and historically constructed approach to knowledge, rather than a purely objectivist epistemology.

This contribution tries to answer the question on how incorporating digitization into a community of practice (CoP) model affects behavior and knowledge sharing, by drawing on relevant theories and developing an outcome-oriented CoP model. The objective is to embrace new experiences and highlight the way forward that incorporates digital technology. Furthermore, it discusses African epistemology in the context of decolonization and how epistemology in pre-colonization led to the creation and transmission of knowledge within indigenous heritage. Exploring the possibilities of epistemic diversity as a pathway to alternative futures and collaborative knowledge creation/sharing are enabled and facilitated by a CoP.

According to Wenger (2011), “communities of practice” (CoPs) are groups of individuals that collaborate on a task and learn how to do it better as a result of their interactions. Higher education institutions are communities in which people with diverse interests and ideas group together with a common understanding of the meaning, goal, and role of activities in that group; they participate in this practice together as a CoP. Facilitators in CoPs acquire knowledge and skills, and their identities are transformed through interaction with other members (Sugihara, 2006). A CoP is a group of people who share a common pursuit, activity, or concern. Members of a CoP do not necessarily work together but form a common identity and understanding through their common interests and interactions (Oreszczyn et al., 2010). It is possible to distinguish face-to-face and virtual communities based on the degree of reliance on information and communication technology (ICT).

In Africa, indigenous knowledge systems have been devalued in favor of the knowledge culture of colonially installed educational systems (Prah, 2018). This has resulted in limited benefits for the majority of people. In order for sustained development and prosperity to occur in Africa, education and development should be based on what the masses already know, what they have inherited, and what they have created (Prah, 2018). This involves bringing together received and indigenous forms of knowledge. However, this poses challenges, since indigenous knowledge has traditionally been orally developed and constructed. To strengthen and develop indigenous forms of knowledge, they need to be rendered in written forms to ensure consolidation and advancement.

The authors subscribe to applied research and a non-empirical approach, which is informed by their combined interdisciplinary expertise and experience in ICT, pedagogy, higher education research, policy, and sociology. They also practice in the fields of intercultural learning, international cooperation, and quality assurance. Their common ground is their advocacy for an approach sensitive to decolonization from the African—rather than anglophone—perspective. Their approach also integrates North Africa, which is often neglected or not considered at all. The objective of the contribution is to embrace new experiences in knowledge sharing and highlight the way forward incorporating digitization. It starts with a conceptualization of epistemologies, then contextualizes North and West African knowledge creation and the introduction and production of novel digitization. After the CoP is presented as a proposed model, a critical appraisal is provided, and its practical application is explained. In the concluding section, the authors provide the outlook for achieving digital equity and e-inclusion through the prototype.

Conceptualization of epistemologies: education focus and theoretical foundation

A generic definition of epistemology is that it is a “branch of philosophy that examines the nature of knowledge, the processes through which we acquire knowledge, and the value of knowledge” (Wong, n.d., Abstract). In so doing, it deals with three key issues: (1) What is knowledge? (2) What are the best and most secure ways of acquiring knowledge? and (3) What is the value of knowledge? (Wong, n.d., section: Key Issues and Ideas in Epistemology). There are different aspects to and understanding of epistemologies which appear in scientific discourse and which are presently dominating discussions on decolonization (including, yet not limited to, science/knowledge) issues. The epistemology of education has the role of founding the knowledge in the field of education sciences. It also has the role of being the normative foundation, in that it emphasizes the role and significance of the most general scientific statements, axioms, laws, principles, and rules, in the critical foundation of knowledge and the relationship between these laws and the educational praxis (Audi, 2003). Consequently, it addresses how epistemology (the science of knowledge) can have knowledge of itself and of the educational significance carried in trying to do so.

The authors’ positionality is derived from an educational and pedagogical, rather than psychological or philosophical, approach. It focuses on social sciences and (higher education) policy, the perspective of which is adopted in the present contribution. Furthermore, educational epistemologies are often at the expense of non-Western and indigenous ways of knowing and understanding the world. Hence, much of what gets recognized as “knowledge” is derived from one particular way of coming to know reality. Thus, considering various indigenous ways of knowing could increase the quality of higher education. Harvey (2007) argues that the quality of higher education is an important success factor for students. Thus, education is not a service offered to customers but rather an ongoing transformation process which depends on the quality of epistemology from an educational point of view. A critical inquiry into the university (one of the main arenas where knowledge production takes place) is thus an integral part of interrogating intellectual traditions and histories and the role of intellectual life in struggles against racism (Dawson, 2020).

Drawing on the theory of knowledge, there is a distinction between objectivist and subjectivist epistemological beliefs, with the latter being socially and historically constructed (Perry, 1970). Correspondingly, with new or reinforced ownership, the very construction of knowledge moves from static to dynamic, as is outlined by the approach of reverse knowledge. In general, the British tailored their techniques to each colony, but the French were more rigorous and used common law. This remained true for their educational systems as well (Walters et al., 2021). According to Higgs (2016), colonial education was hegemonic and divisive of African cultural practices, indigenous epistemologies, and modes of knowing. In many rural places, formal education is more likely to collide with established religious or cultural traditions. He further claims that African education systems reflect colonial education paradigms passed down from prior colonial education systems and that as a result, the voices of African indigenous communities are silenced. Thus, Higgs (2016) is an example of the subjectivist epistemological belief.

Epistemology is the study of knowledge and how it is acquired, while CoPs are groups of people who share a common interest or profession and engage in regular interactions to deepen their knowledge and expertise. There is a link between epistemologies, theories of knowledge, and CoPs, in that the way we understand knowledge and how it is acquired can shape how CoPs are formed and how knowledge is shared within them (Brown et al., 1989). For example, a constructivist epistemology posits that knowledge is constructed through social interactions and experiences, and not simply transmitted from an expert to a novice. This view of knowledge acquisition can inform the design and facilitation of CoPs, which may emphasize collaborative problem-solving and experiential learning.

In contrast, a more traditional, objectivist view of knowledge might lead to a CoP that is structured around the expertise of a few key individuals, with knowledge being transmitted through lectures or presentations (Wenger, 1998). Furthermore, theories of knowledge can also shape how CoP approaches change. For example, if a CoP operates under the assumption that knowledge is fixed and unchanging, it may be resistant to new ideas or approaches. However, if the CoP views knowledge as dynamic and evolving, it may be more open to innovation and change (Siemens, 2004).

Historically, the integration narrative has been built upon the dialogue between scientific and traditional knowledge. CoPs have framed an already established co-management discourse, and it enables actors in the conservation sector to precisely recycle their perspectives and develop shared practices around problems, solutions, and insights. It also allows the building of a collective knowledge base. As a consequence, the authors propose a model (presented below) intended to share existing knowledge that will contribute to reversing inequalities and prevailing knowledge production skewed toward the “Global North.” This reversal can be achieved by counteracting, giving a voice and visibilities to the “peripheries,” conserving knowledge in and across African regions, providing a platform for discussion and exposure, and overcoming and rejecting the artificial sub-Saharan/North African distinction.

Context: North and West African knowledge creation and production

The focus of the authors on francophone and some Arabophone Africa was based on their expertise and interest in the region. Yet North and West Africa may be representative of the whole continent with regard to its knowledge production and indigenous knowledge in particular. Moreover, by examining the historical and cultural influences on epistemology in North and West Africa, valuable insights into how colonialism has affected knowledge production in other parts of Africa can be gained. The analysis can contribute to a broader understanding of African epistemology by providing a detailed examination of the historical and cultural factors that have influenced knowledge production in these African regions.

With regard to the roots of epistemology between the West African region on the one hand and its North African neighbors (especially Sudan, Libya, and Egypt) on the other hand, interaction has been occurring for a very long time. There are clear traces of knowledge transfer and trade between these regions (Agai, 2013). Archaeological evidence shows that Egypt and West Africa were linked through Tekhnu (the ancient name for Libya). Brace et al. (1993) argue that archaeological evidence about the farming economy in Egypt dates back to 4000 BC, and this knowledge was disseminated in the direction of Sudan and West Africa. Moreover, various discoveries indicate that ironworks spread from Asia toward West Africa via Egypt (Brace et al., 1993). Furthermore, since the time of ancient Egypt, international trade with African states has been always a significant part of the economy (Settles, 1996).

O’Connor and Reid (2016) identify four channels whereby knowledge was transferred between ancient Egypt and West Africa. First, ancient Egypt was the source of civilization in the West African region, a view expressed by European scholars during colonial periods. Second, ancient Egypt was the origin of many West African peoples (thus they migrated to the western part of the continent). This view has been supported by oral traditions, for example from the Yoruba of Nigeria. A third channel of knowledge transfer is that of Afrocentrist (as opposed to Eurocentrist) scholars that assert that the ancient Egyptians were black Africans; the latter scholars claim that there is evidence of a clear link between ancient Egyptians and present West African peoples, although this view is contested (O’Connor & Reid, 2016).

The fourth channel as another era of history that is worth considering when studying knowledge transfer in Africa, especially in the western part of the continent, is Islam. One of the biggest influences emerging in West Africa in the seventh and eighth centuries was education, with the opportunity of learning to read and write increasing the appeal of Islam in the West African region (Goody, 1971). Literacy added immense value to societies in this region, since it improved communication for Muslims and non-Muslims equally. Also of great value was the teacher–student relationship in the so-called Islamic theory of knowledge, which involved trustful knowledge production (Ware III, 2014).

Saho (2020) finds that between the eighth and ninth centuries, Arab traders and travelers and then African clerics began to spread Islam along the Saharan trade routes and the coastal shores of Africa. From there, it gradually became known in the rest of Africa. From an epistemological point of view, Islamic education had been encouraged at all levels, as it was essential for a Muslim to acquire basic knowledge of Islam. Hence, a clerical class emerged with skills related to their knowledge of religion and they were appreciated by local communities for the theological services that they provided.

Before this time, pre-colonial Africans had acquired indigenous or traditional education (MacOjong, 2008). Indigenous ways of knowing, in terms of Hewson (2014), have produced knowledge and skills that have been critical for humanity's survival for thousands of years. Indigenous education systems predate colonial education initiatives and sometimes coexisted with them, which may have hampered survival due to the restricted reach of colonial administration and education systems. Following the rise of Islam but prior to the arrival of Western colonization, societies in West and North Africa had comprehensive formal schooling systems and greater literacy levels. In addition, in his works about pre-colonial Africa, Bayly (2004) observes that in Muslim West Africa, the state was aligning “with elite literacy and the spread of purist Islam.” At that time, education was divided into two types: formal schooling and literacy linked primarily to Islam and informal, indigenous education developed in African communities, possibly in settled areas with high population densities (Bolt & Bezemer, 2008).

Cooksey and McLeish (1931), writing after the turn of the twentieth century, asserted that there were two types of European education in colonial Senegal: secular state-controlled schools and private religious institutions. According to Lowder (2015), Catholic religious schools were dominant during the 1910s and early 1920s. The educators had diverse backgrounds and teaching styles, with some instructing in French and others in local dialects. The colonial regime at the time attempted to draw the Muslim population of Senegal into secular schools and lobbied for the inclusion of Arabic in both secular and Catholic schools. By so doing, they anticipated they would be able to break the authority of Islamic religious institutions. This maneuvering for additional influence revealed the French administration’s boundaries of influence in the colonies (Lowder, 2015). Notably, unlike the French who regarded African territories to be part of their empire (and developed their expansion into African regions in reaction to this), the British did not consider African territories to be part of their empire (Clignet & Foster, 1964) and, hence, did comparatively little—and late—to spread their Eurocentric education model.

Novel digitization in teaching and learning: Reclaiming knowledge production

A shift in knowledge and education away from the historically prevailing Eurocentric perspective does not (and should not) mean a categorical rejection of Western-derived epistemologies and processes of formation. However, in order to adapt to and communicate with our cultural/linguistic specificities, it does involve eliminating Western specificities from our knowledge creation and knowledge production modalities. In a nutshell, it refers to societal significance. Changes in the class basis of knowledge creation and deposition in practice are required (Prah, 2016). It has also been demonstrated that current transformation tendencies in African higher education do not address the fundamental issue of a necessary systemic change. For example, while the Africanization of institutions is vital to counterbalance the dominance of male and white professors, it does not address the basic concerns of language, Eurocentrism, and epistemologies that promote Euro-American cultures within the university (Ndlovu-Gatsheni, 2013). This is because the past- and present-day disappearance of African knowledge have been/are influenced by a variety of interlinked political, economic, and social factors beyond pedagogy.

In addition to religious education, colonial powers introduced various forms of secular education and epistemologies that replaced African indigenous epistemologies and modes of knowing. These included Scientific epistemology—science was presented as the only legitimate form of knowledge and understanding, and indigenous knowledge and ways of knowing were often discredited or disregarded; Western philosophical traditions—African philosophical traditions were replaced by Western philosophical systems, such as empiricism, rationalism, and positivism; Literature and language education—the study of European literature and languages was emphasized over the study of African languages and literature, leading to the marginalization of African cultural expressions and ways of knowing; and not least, historical education—the colonial perspective of history was imposed, presenting a biased and incomplete picture of African societies and their cultural, political, and economic systems (Mudimbe, 1988). While it is established that no society can be closed in the modern world, it is beneficial to consider the co-existence and interaction of different cultures and knowledge resources (Dei, 2012). Prior to colonialism, West Africa was connected to other parts of the world via trade; in Ghana, Mali, and Songhai in particular, there was a flourishing international trade in gold (Settles, 1996).

To produce African knowledge and sustain knowledge transfer, it is necessary to reclaim the indigenous African ways of producing knowledge. To fulfill such requirements for learners, it is necessary to create optimal conditions for achieving this, including by enhancing best practices. DuBois (in Dei, 2012) argues that the history and cultures of peoples of Africa and African descent should be documented as a necessary intellectual exercise for African decolonization.

Mbembe (2016) argues that decolonizing African higher education means Africanizing universities. In the 1960s, Africa’s political independence led to a strong desire to transform or decolonize universities in Africa, with the goal of turning them into universities with an African dimension. This involves establishing the idea of an African developmental university, which focuses on solving the practical problems of societal development. This concept is closely associated with the idea of “Africanizing” universities (Mpofu & Ndlovu-Gatsheni, 2020, pp. 17–18). Furthermore, according to Ndlovu-Gatsheni (2017), the role of decolonized (or rather, Africanised) universities encompasses the dissemination of knowledge produced in local societies, research focused on local priorities, providing intellectual leadership for economic and societal development, equipping graduates with relevant skills for development and production, and promoting socio-economic modernization for the continent (Mpofu & Ndlovu-Gatsheni, 2020).

By identifying students as knowers and allowing them to bring their indigenous literacy abilities to school, the classroom then becomes an interactive environment of knowledge creation that involves both the student and the teacher (Kincheloe & Steinberg, 2008). And it is here that the Africanization worldview should be implanted. Africanization is generally defined as a fresh focus on Africa that implies reclaiming what has been taken away from the continent; this includes the demand for curriculums and syllabuses tailored to African realities and situations to be adopted (Letsekha, 2013).

Africanization also includes the recognition that the African experience is not just the source of all types of information, but also the source of that knowledge. Since Eurocentric perspectives are prevalent in the area of theology, they influence both the content and the way information is presented, whereas an Africanization strategy would be to look into the epistemic potential of intercultural learning, which respects and engages voices and sources from other cultural perspectives (Andraos, 2012).

Letsekha (2013) finds that culturally, an African renaissance of knowledge production is inextricably linked to the re-validation of indigenous knowledge. Thus, African education and knowledge creation must be reoriented in the direction of long-term improvements for the future of the African youth, allowing consideration to be given to concerns such as knowledge versus learning, problem-solving abilities, a national versus global perspective, and the preservation of values and cultural identity in the face of socio-economic and technological advancement. Nevertheless, as with any policy direction or wider political agenda spilling over to higher education, it must be noted that there is a risk of losing autonomy and individual academic freedom. This in turn could lead to further privatization and, ultimately, the failure of the intended boost to Africanization as a reference.

Proposed model: community of practice

As elaborated below, a CoP is not a new model; rather, it is an existing one applied to the facilitation of knowledge sharing in the digital age. As per the definition provided above, a main characteristic of a CoP is that knowledge development in such a community is continuous, cyclical, and fluid (with no clear beginning or end). White and Pagano (2007) point out that practitioners in emerging areas of networked learning have given currency to the concept of a CoP in higher education discourse. Fox (2005) further argues that networked learning should be a part of the solution to overcoming the dominance of English in internet knowledge and that it should engage with languages, cultures, and communities beyond the anglophone community. Several critical success factors for virtual CoPs in higher education have been identified by Gannon-Leary and Fontainha (2007). These include the usability of technology, trust in and acceptance of ICT in communication, a sense of belonging among members, paying attention to cross-national and cross-cultural dimensions of the CoP, shared understandings and a common sense of purpose, longevity of the CoP, and the use of netiquette and user-friendly language.

ICT has reduced spatial and temporal distances, enabling people from anywhere and at any time to join the community and perform their practice. When a community primarily uses ICT, it is referred to as virtual; otherwise, it is referred to as face-to-face (Wenger et al., 2002). A CoP might be co-located, online, or a combination of the two. A CoP that is co-located suggests that it is mostly offline and geographically related, while an online CoP has a substantial online component and members are generally geographically dispersed (Lai et al., 2006). It is not yet widely used in HE contexts as it originates from the private sector, where it is already well-established. Although the internet has fundamentally changed the potential for what a CoP can be, online platforms do not automatically mean a community. People make up communities, while platforms facilitate the interaction between them. There is thus no guarantee that a community will automatically form just because a platform is provided.

The virtual CoP places a strong emphasis on the concept of sharing; for instance, Wenger et al. (2002) explain that members find common ground through a sense of belonging. In addition, they can share valuable insights with each other. According to Wenger et al., groups of people who share a common concern, problem, or passion about a topic may emerge as a CoP (Wenger et al., 2002). Lave and Wenger (1991) viewed knowledge acquisition as a social process in which people participate in communal learning at various levels, depending on their level of authority or seniority in the group; newcomers learn from old-timers by being allowed to participate in certain tasks related to the practice of that community. Their work did not produce a new pedagogical approach; rather, they provided an analytical view of learning, challenging the place of formal education in society.

Critical appraisal of community of practice

A CoP is a concept that has grown in popularity in recent years as a means to encourage the exchange of information and skills among persons who have a common interest or objective. While it can have numerous benefits, such as improving cooperation and promoting information transfer, it is also vital to critically assess the limitations and problems of this model. The specific (yet-to-be-developed) prototype of CoP the authors are putting forward is based on social sciences. It adopts an educational and higher education (policy) perspective as outlined above and has the format of virtual facilitation and exchange by African countries in African languages. It explores alternatives to text-based processing (such as tools for oral interaction) and takes a stand against the idea of English as a global language and the only language of communication in supra-national contexts.

As has been underlined, the use of oral traditions, storytelling, collective problem-solving, and other non-written means of communication are examples of African indigenous epistemology. This way of learning was historically repressed and replaced with a colonial education system that stressed knowledge acquisition through written books and European-style schools.

Colonial epistemology was founded on a positivist, scientific conception of knowledge and stressed objectivity. It privileged Western ways of knowing over the indigenous, local modes of knowing, leading to the marginalization and devaluation of African indigenous knowledge systems. Thus, it takes into account Africa’s linguistic diversity and offers alternatives to otherwise exclusionist use of English—including in academia.

In the long term, the objective is to discontinue a post-colonial tradition. In addition, Africa’s indigenous knowledge is viewed by the Western world as being outdated and static. From the community perspective, education based on knowledge creation is characterized by dynamism. The CoP is a suitable model to embrace these very characteristics, which are at the core of its very functioning and operation, as illustrated below.

One example of a CoP in higher education in West Africa is the West African Research and Innovation Management Association (WARIMA). The WARIMA CoP project is focused on improving food security and building resilience in West Africa and uses CoPs as a means to promote innovation and knowledge sharing among various stakeholders. The WARIMA CoP comprises research and innovation managers, administrators, and practitioners from universities, research institutions, and industries in West Africa. The association was established in 2015 and aims to promote best practices in research and innovation management in the region.

Through its CoP approach, WARIMA provides a platform for its members to share knowledge and expertise, learn from each other’s experiences, and collaborate on research and innovation projects. The association also provides training and capacity-building programs to help members develop the skills and competencies needed to effectively manage research and innovation activities. One of WARIMA’s major achievements is the establishment of a regional platform for research and innovation funding, called the West African Research and Innovation Platform (WARI). WARI provides funding for research and innovation projects in West Africa and promotes collaboration among researchers and innovators in the region (WARIMA, 2023).

In using the CoP approach, WARIMA has also been successful in promoting the adoption of best practices in research and innovation management, and in advocating for policies and investment to support research and innovation in West Africa. The association works closely with national governments, regional organizations, and international development agencies to promote the importance of research and innovation for economic development and social progress in the region. Overall, WARIMA is a promising case study of a successful CoP in higher education in West Africa, demonstrating the potential of collaborative learning and knowledge sharing to improve research and innovation management and to promote economic and social development in the region (Adhikari et al., 2019; Francesconi et al., 2019).

As the knowledge base of the CoP expands, tools that aid in tailored exposure in knowledge sharing and production become more beneficial, as demonstrated by Sarah (2009) below:

  • Language translation skills may be included in cross-national and multilingual CoPs.

  • E-meeting technology could allow community subgroups to progress with their collaborative work.

  • A web page might be useful for newcomers to the community who require assistance with access.

  • A “yellow pages” page for the community could aid in keeping track of membership.

However, it needs to be acknowledged that there are significant shortcomings. Some of the possible negatives of CoP include concerns about power dynamics, unequal knowledge and resource distribution, and the likelihood of strengthening existing inequities and power imbalances by an unintended shift (or else manifestation) in power dynamics. Neither resistance to change nor the reinforcing of existing exclusionary norms and practices are conducive to innovation. Furthermore, a lack of leadership, deficiencies in organizational structures, or inadequate guidelines could challenge the legitimacy and representation of the CoP (Slamnia, 2021).

It is critical to recognize these constraints and work toward fair and inclusive CoPs that are truly representative of the communities they serve. By critically and thoroughly assessing CoP, areas for improvement can be identified, and more effective and fair means of fostering knowledge and expertise exchange can be established. This can assist in guaranteeing that the advantages of CoP are achieved for all members of the community, while also minimizing power imbalances and limitations that may occur.

Outlook prototype: three levels of digital equity and e-inclusion

The externally induced (commonly referred to as the “new normal”) post-pandemic environment has out of necessity brought about a massive boost in online teaching and learning. A CoP will address the fact that the new normal involves an oscillation between inequity and non-discrimination. It has potential with regards to higher education to embrace hybrid spaces rather than relying on physical events which exclude many. The proposed model inscribes itself in the digitization of teaching and learning, knowledge theories, and linguistic diversity, an example of which is given in African e-Pedagogies (Sebihi & Schoelen, 2017).

The digital application of CoP using local languages has beneficial characteristics. First, in planning and organizing a CoP, clear goals that are consistent with agreed strategies are developed; priority activities and assignments are identified; priorities are adjusted as required; and, appropriate time and resources are allocated for completing work. The CoP further foresees risks and allows for contingencies when planning, monitors and adjusts plans and actions as necessary, and uses time efficiently.

Regarding teamwork, the CoP allows collaborative work among the CoP members to achieve organizational goals, solicits input by genuinely valuing others’ ideas and expertise, fosters learning from others, places team agenda before personal agenda, and supports and acts in accordance with a final group decision (even when such decisions may not entirely reflect individual positions). Furthermore, the CoP shares credit for team accomplishments and accepts joint responsibility for team shortcomings. Finally, it offers the ability to establish and maintain effective knowledge-sharing and interpersonal relations with members of different national and cultural backgrounds, and it encourages diversity.

Conclusion

Owing to the power systems established by colonialism, African indigenous knowledge has long been barred from higher education and the greater framework of global research. Western-centric education institutions and knowledge-production processes have promoted the ideas and viewpoints of conquering cultures while marginalizing and dismissing the knowledge and traditions of indigenous populations. However, attempts have been made to incorporate African indigenous knowledge into higher education, recognizing the importance/contribution to world knowledge of doing so. This involves using indigenous knowledge in curriculum and pedagogy, encouraging intercultural discourse, and recognizing indigenous academics and their achievements. Despite the shortcomings of CoPs, they have been recommended as a way of preserving and revitalizing indigenous knowledge in higher education. CoPs can serve to ensure the continuity of indigenous epistemologies and ways of knowing by offering venues for cooperation, sharing, and learning among practitioners. They will also provide opportunities for the incorporation of African indigenous knowledge into larger systems. Overall, recognizing and integrating indigenous knowledge into higher education is an ongoing process that requires identifying the power disparities inherent in dominant knowledge systems and striving toward a more equitable and inclusive educational environment.