African Indigenous Knowledge: The Case of Botswana

Iqtidar ul Hassan
LEAD 7500
Dr. Mary Keller Boudreaux
University of Memphis
10/27/16

Ntseane, G. (2005). African Indigenous Knowledge: The Case of Botswana. Non-western

perspectives on learning and knowledge (pp. 113-135). Malabar, Florida: Kreiger
Publishing Company.
In this chapter Ntseane (2005) explains the aims, methodologies, and the need for
the indigenization of the modern adult education in Africa. He elucidates the
epistemology and the contextuality and pragmaticality of the African Indigenous
Knowledge. Ntseane (2005) uses the case study of Botswana to demonstrate the
contribution that can be derived from the African indigenous knowledge. The author
makes a case for the reconstruction of the African indigenous knowledge based on
modern empirical research. At the end, the author gives recommendations for the
indigenization of the adult education in Africa. The literature Ntseane (2005) uses heavily
is Magagula & Mazibuko, 2004; Mautle, 2001; Morolong, 1996; and Ocitti, 1988.
According to Ntseane (2005) the gist of African indigenous education is the
humanism of human beings collectively. The purpose of the African indigenous
education is to teach the members of the society the required life skills and the behaviors
and attitudes critical to the solidarity of the society as a whole and the smaller units like
clan and family. The method used in the African indigenous education is that of learning
through doing and transfer of knowledge orally. Significant elements of African
indigenous education are the proverbs, the conventional wisdom, learning the revealed
knowledge through dreams and visions. In pre-colonial times the African indigenous
education institutions called Bogwera and Bojale or the initiation schools were in
existence in Botswana. These schools were meant for helping adolescents to enter their
adult roles.

Ntseane (2005) explains the sources of the indigenous knowledge. He mentions

the acquiring of revealed knowledge through dreams and visions. This mode of getting
knowledge needs a critique. How useful or correct that knowledge was? This question
should be addressed. The author has mentioned the incorporation of the indigenous
knowledge into the modern adult education but he does not explain the way how it can be
incorporated. The author did not mention which elements of the African indigenous
knowledge are worthy to be included in the modern adult education and which element
may be ignored because of the incompatibility with the modern empirical knowledge.