An African Cultural Perspective
  • Vongai Mpofu
Part of the Anti-Colonial Educational Perspectives for Transformative Change book series (ACEP)


The Africans’ concept of time is rooted in their indigenous worldview of understanding the interconnectedness and holism of their place in the universe. It is framed in discrete terms of circular patterns that are marked by the space between two events.


Indigenous People Indigenous Knowledge Finger Millet Village Head Ancestral Spirit 
These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.


Unable to display preview. Download preview PDF.

Unable to display preview. Download preview PDF.


  1. Aikenhead, G., & Ogawa, M. (2007). Indigenous knowledge and science revisited. Cultural Studies of Science Education, 2(3), 539–620.CrossRefGoogle Scholar
  2. Ayoade, J. A. (1997). Time in Yoruba thoughts. In R. A. Wright (Ed.), African philosophy: An introduction (pp. 93–111). Washington, DC: University Press.Google Scholar
  3. Babalola, S., & Alolan, A. (2013). African concept of time: A socio-cultural reality in the process. Journal of Education and Practice, 4(7), 143–147.Google Scholar
  4. Battiste, M., & Henderson, J. Y. (2000). Protecting indigenous knowledge and heritage. Saskatoon, SK: Purich Publishing.Google Scholar
  5. Bolter, J. D. (1984). Turing’s man: Western culture in the computer age. New York, NY: Viking Penguin Inc.Google Scholar
  6. Cajete, G. (2000). Indigenous knowledge: The Pueblo metaphor of Indigenous education. In M. Battiste (Ed.), Reclaiming indigenous voice and vision (pp. 181–191). Vancouver, BC: University of British Columbia Press.Google Scholar
  7. Cajori, F. (1962). Sir Isaac Newton’s mathematical principles of natural philosophy and his system of the world (Principia). Berkeley, CA: University of California Press.Google Scholar
  8. Dei, G. S. J. (2011, November 16). Studying, researching and teaching African indigenous knowledges: Challenges, possibilities and methodological cautions. Retrieved June 6, 2014, from Scholar
  9. Ermine, W. (1995). Aboriginal epistemology. In M. Battiste & J. Barman (Eds.), First nations education in Canada: The cycle unfolds (pp. 101–112). Vancouver, BC: University of British Columbia Press.Google Scholar
  10. Francis, L. (2008). Significance of animal symbolism among the Akans of Akyem Abuakwa traditional area. Thesis submitted to the School of Graduate Studies, Kwame Nkrumah University of Science and Technology, Kumasi in partial fulfillment of the requirements for the Degree of Master of Arts in Art Education, Faculty of Fine Art, College of Art and Social Sciences.Google Scholar
  11. Kearney, M. (1984). World view. Novato, CA: Chandler & Sharp Publishers.Google Scholar
  12. Lee, H., Yen, C.-F., & Aikenhead, G. (2012). Indigenous elementary students’ science instruction in Taiwan: Indigenous knowledge and western science. Research Science Education, 42(6), 1183–1199.CrossRefGoogle Scholar
  13. Little Bear, L. (2000). Jagged worldviews colliding. In M. Battiste (Eds.), Reclaiming indigenous voice and vision (pp. 77–85). Vancouver, BC: University of British Columbia Press.Google Scholar
  14. Mapara, J. (2009). Indigenous knowledge systems in Zimbabwe: Juxtaposing postcolonial theory. Journal of Pan African Studies, 3(1), 102–112.Google Scholar
  15. Mararike, C. (1999). Survival strategies in rural Zimbabwe: The role of assets, indigenous knowledge, and organisations. Harare: Mond Books.Google Scholar
  16. Matsika, C. (2012). Traditional African education: Its significance to current educational practices with special reference to Zimbabwe. Gweru: Mambo Press.Google Scholar
  17. Mbiti, J. (1969). African religion and philosophy. London: Heinemann.Google Scholar
  18. McGregor, D. (2002). Traditional ecological knowledge and the two-row wampum. Biodiversity, 3(3), 2–3.CrossRefGoogle Scholar
  19. McKinley, E. (2007). Post colonialism, indigenoous students and science education. In S. Abell & N. Lederman (Eds.), Handbook of research on science education (pp. 199–226). Mahwah, NJ: Lawrence Erlbaum.Google Scholar
  20. Michell, H. (2005). Nēhîthâwâk of Reindeer Lake, Canada: Worldview, epistemology and relationships with the natural world. Australian Journal of Indigenous Education, 34, 33–43.Google Scholar
  21. Moyra, K. (2008). Science education and worldview. Cultural Studies of Science Education, 3(3), 587–621.CrossRefGoogle Scholar
  22. Muguti, T., & Maposa, R. (2012). Indigenous weather forecasting: A phenomenological study engaging the Shona of Zimbabwe. The Journal of Pan African Studies, 4(9), 102–112.Google Scholar
  23. Ngara, C. (2007). African ways of knowing and pedagogy revisited. Journal of Contemporary Issues in Education, 2(2), 7–20.Google Scholar
  24. Odora Hoppers, C. (2002). Indigenous knowledge and the integration of knowledge systems: Towards a philosophy of articulation. Claremont, South Africa: New Africa Books.Google Scholar
  25. Peat, F. (1994). Lighting the seventh fire. New York, NY: Birch Lane Press.Google Scholar
  26. Shizha, E. (2010). The interface of neoliberal globalization, science education and indigenous African knowledges in Africa. Journal of Alternative Perspectives in the Social Sciences, 2, 27–58.Google Scholar
  27. Simpson, L. (2000). Anishinaabe ways of knowing. In S. Koolage, L. Simpson, & N. Schuster (Eds.), Aboriginal health, identity and resources (pp. 165–185). Winnipeg, MN: Native Studies Press.Google Scholar
  28. Weaver, H. N. (2001). Indigenous identity: What is it, and who really has it? American Indian Quarterly, 25, 240–255.CrossRefGoogle Scholar

Copyright information

© Sense Publishers 2016

Authors and Affiliations

  • Vongai Mpofu

There are no affiliations available

Personalised recommendations