Abstract
I must begin by stating here that the theoretical postulates upon which the discussion in this chapter is grounded can be found in my articles titled “Ubuntugogy: An African Educational Paradigm That Transcends Pedagogy, Andragogy, Ergonagy, and Heutagogy” and “Pedagogy and Foreign Language Teaching in the United States: Andragogy to the Rescue.”1 I also must add that the theoretical renderings here are relatively brief; thus, the interested reader can consult the cited articles.
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Notes
Abdul Karim Bangura, “Ubuntugogy: An African Educational Paradigm That Transcends Pedagogy, Andragogy, Ergonagy, and Heutagogy.” Journal of Third World Studies 22, no. 2 (2005): 13–53; Abdul Karim Bangura, “Pedagogy and Foreign Language Teaching in the United States: Andragogy to the Rescue,” paper presented at the Odyssey of the Mind Association International Conference on Nurturing Creativity and Problem Solving in Education (1st, Washington, DC, October 11–13, 1996), ERIC ED413758.
L. Gray Cowan, James O’Connell, and David G. Scanlon, eds., Education and Nation-Building in Africa (NewYork: Praeger, 1965), 129.
Fred Lee Hord and Jonathan Scott Lee, eds., I Am Because We Are: Reading in Black Philosophy (Amherst: University of Massachusetts Press, 1995), 68.
Kwame Nkrumah, Class Struggle in Africa (NewYork: International, 1970), 40.
Amilcar Cabral, Revolution in Guinea (New York: Monthly Review Press, 1969), 173–4.
For example, Franz Fanon writes: “Every colonized people—in other words, every people in whose soul an inferiority complex has been created by the death and burial of its local cultural originality—finds itself face to face with the language of the civilizing nation; that is, with the culture of the mother country. The colonized is elevated above his jungle status in proportion to his adoption of the mother country’s cultural standards.” Frantz Fanon, Black Skin, White Masks (Paris: Editions de Seuil, 1952; reprint, New York: Grove Press, 1967), first translated edition, 18.
Also see Frantz Fanon, A Dying Colonialism (Paris: François Maspero, 1959; reprint, NewYork: Grove Press, 1965), 144–5.
W. E. B. Du Bois writes: Teach workers to work—a wise saying; wise when applied to German boys and American girls; wiser when said to Negro boys, for they have less knowledge of working and none to teach them. Teach thinkers to think—a needed knowledge in a day of loose and careless logic; and they whose lot is gravest must have the carefulest training to think aright. If these things are so, how foolish to ask what is the best education for one or seven or sixty million souls! Shall we teach them trades, or train them in liberal arts? Neither and both: teach the workers to work and the thinkers to think; make carpenters of carpenters, and philosophers of philosophers, and fops of fools. Nor can we pause here. We are training not isolated men but a living group of men—nay, a group within a group. And the final product of our training must be neither a psychologist nor a brickmason, but a man. And to make men, we must have ideals, broad, pure, and inspiring ends of living—not sordid money—getting, not apples of gold. The worker must work for the glory of his handiwork, not simply for money; the thinkers must think for truth, not for fame. And all this is gained only by human strife and longing; by ceaseless training and education; by founding Right on righteousness and Truth on the unhampered search for Truth; by founding the common school on the university, and the industrial school on the common school; and weaving thus a system, not a distortion, and bringing a birth, not an abortion. W. E. B. Du Bois, The Souls of Black Folk (Boston: Bedford Books, 1997), 88–9.
Carter G. Woodson writes: It seems only a reasonable proposition, then, that, if under the present system which produced our leadership in religion, politics, and business we have gone backward toward serfdom or have at least been kept from advancing to real freedom, it is high time to develop another sort of leadership with a different educational system. In the first place we must bear in mind that the Negro has never been educated. He has merely been informed about other things which he has not been permitted to do. The Negroes have been shoved out of the regular schools through the rear door into the obscurity of the backyard and told to imitate others whom they see from afar, or they have been permitted in some places to come into the public schools to see how others educate themselves. The program for the uplift of the Negro in this country must be based upon a scientific study of the Negro from within to develop in him the power to do for himself what his oppressors will never do to elevate him to the level of others. Carter G.Woodson, Mis-education of the Negro (Washington, DC: Associated, 1933), 144.
Malcolm X writes: The textbooks tell our children nothing about the great contributions of Afro-Americans to the growth and development of this country. And they don’t. When we send our children to school in this country they learn nothing about us other than that we used to be cotton pickers. Every little child going to school thinks his grandfather was a cotton picker. Why, your grandfather was NatTurner;your grandfather was Toussaint L’Ouverture; your grandfather was Hannibal. Your grandfather was some of the greatest Black people who walked on this earth. It was your grandfather’s hands who forged civilization and it was your grandmother’s hands who rocked the cradle of civilization. But the textbooks tell our children nothing about the great contributions of Afro-Americans to the growth and development of this country. Malcolm X, On Afro-American History (NewYork: Pathfinder Press, 1967), 76–7.
Kofi Nyidevu Awoonor, Ghana: A Political History (Accra, Ghana: Sedco/Woeli, 1990); Bangura, Sojourner-Douglass College’s Philosophy in Action.
Danny L. Balfour and Frank Marini, “Child and Adult, X and Y: Reflections on the Process of Public Administration Education.” Public Administration Review 51, no. 6 (1991): 478–85.
Joseph Davenport and Judith Davenport, “A Chronology and Analysis of the Andragogy Debate. Andragogy and Pedagogy: Two Ways of Accompaniment.” Adult Education Quarterly 35, no. 3 (1985): 152–67.
Popie Marinou Mohring, “Andragogy and Pedagogy: A Comment on Their Erroneous Usage.” Human Resource Development 1, no. 1 (1990): 96.
Malcolm Shepherd Knowles, The Modern Practice of Adult Education: From Pedagogy to Andragogy (NewYork: Cambridge Books, 1970/1980);
and Knowles, The Adult Learner: A Neglected Species (Houston: Gulf, 1984).
Knowles, Modern Practice of Adult Education; Knowles, Adult Learner; Barry P. Bright, Theory and Practice in the Study of Adult Education: The Epistemological Debate (NewYork: Routledge and Kegan Paul, 1989);
Stephen D. Brookfield, Understanding and Facilitating Adult Learning (San Francisco: Jossey-Bass, 1986);
and John D. Ingalls, A Trainer’s Guide to Andragogy, revised ed. (Washington, DC: US Government Printing Office, 1973).
See, for example, Abdul Karim Bangura, “Pedagogy and Foreign Language Teaching in the United States: Andragogy to the Rescue,” paper presented at the First Odyssey of the Mind Association International Conference on Nurturing Creativity and Problem Solving in Education (Washington, DC, October 11–13, 1996, ERIC ED413758); Bastiaan van Gent, Lessons in Beauty: Art and Adult Education (NewYork: Peter Lang, 1997);
Jurij Jug and Franz Pöggeler, eds., Democracy and Adult Education: Ideological Changes and Educational Consequences (New York: Peter Lang, 1996);
Walter Lierman, Four Cultures of Education: Expert, Engineer, Prophet, Communicator (New York: Peter Lang, 1994);
Sharan B. Merriam, ed., The New Update on Adult Learning Theory (San Francisco: Jossey-Bass, 2001);
Sharan B. Merriam and Rosemary S. Caffarella, Learning in Adulthood: A Comprehensive Guide (San Francisco: Jossey-Bass, 1999);
Dennis James O’Neill, “An Examination of Andragogy in the Training and Organization Development of a Multinational Corporation,” EdD dissertation (Columbia University Teachers College, 1992);
Maureen Pastine and Bill Katz, eds., Integrating Library Use Skills into the General Education Curriculum (NewYork: Haworth Press, 1989);
Dusan M. Savicevic, Adult Education: From Practice to Theory Building (New York: Peter Lang, 1999);
Patricia A. Sullivan and Donna J. Qualley, eds., Pedagogy in the Age of Politics: Writing and Reading (in) the Academy (Urbana, IL: National Council of Teachers of English, 1994);
and Danny Wildemeersch, Matthias Finger, and Theo Jansen, eds., Adult Education and Social Responsibility: Reconciling the Irreconcilable? (NewYork: Peter Lang, 1998).
John R. Rachal, “Andragogy’s Detectives: A Critique of the Present and a Proposal for the Future.” Adult Education Quarterly 52, no. 3 (2002): 210.
Kazutoshi Tanaka and Michael B. Evers, “Ergonagy: Its Relation to Pedagogy and Andragogy,” paper presented at the Forty-Third Annual Meeting of the Comparative and International Education Society (Toronto, Ontario, Canada, April 14–18, 1999, ERIC ED438464), 1.
Kazutoshi Tanaka and Michael B. Evers, “Ergonagy: A New Concept in the Integration of ‘Kyo-iky’ and ‘Education’,” paper presented at the Forty-Third Annual Meeting of the Comparative and International Education Society (Toronto, Ontario, Canada, April 14–18, 1999. ERIC ED438465), 1.
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Bangura, A.K. (2015). Yoruba Gurus and the Idea of Ubuntugogy. In: Toyin Falola and African Epistemologies. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137492708_8
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