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http://www.pambazuka.org/images/authors/adetokunbo-borishade.jpgAdetokunbo Borishade calls for an African centered curriculum in the new Liberia that is inclusive of gender and ethnic diversity.
It amazes me that the more things seem to change, the more they remain the same.
African educational systems appear to be the only ones on the planet that do not teach their students in accordance with Africa's own cultural values and perspectives.
At a time when Liberia’s education system is staggering under the burden of physical reconstruction, this topic might appear insignificant. The ministry of education is stretched thin doing all it can to recover.
However, there are some things so serious and fundamental to Liberia’s future progress that they need to be undertaken slowly, thoughtfully, deliberately and collaboratively.
I believe that one of those considerations is the development of an African culture-based curriculum that includes, values, and supports the diverse range of potentialities presented by females and people from the 16 or more indigenous ethnic groups in Liberia.
This is not a popular subject because as Africans we believe that we are the only people in the world who do not have a history, belief and philosophical system worthy of study or even discussion.
Therefore, I understand that discussing it openly creates animosity. However, there are some things that are so important that they need to be said anyway. My commentary aims to get people thinking, talking.
Talk about things remaining the same. As far back in Liberian history as 1881, Edward Wilmot Blyden, who was at that time President of Liberia College, laid out an educational programmme for the Africa-centred instruction of Liberian students and for youth throughout the African continent.
Over the course of his lifetime, 126 years ago, Dr Blyden spoke, wrote, and preached that the elements of genuine and permanent progress in Liberia and the rest of Africa are found in teaching African students about the true history and culture of African people and the contributions Africans have made to world civilisations.
As one of the original fathers of pan-Africanism, he dearly wanted to live long enough to see positive change in the slavish thinking and situation of Africans worldwide. This is the man who inspired generations of continental and diaspora Africans, including Marcus, W.E.B. DuBois and Kwame Nkrumah.
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http://www.pambazuka.org/images/articles/302/41130b.jpgIn 1989, the late Dr Mary A.B. Sherman reminded us of the dialectical relationship that exists between education and the society it serves. This message was the focus of her keynote address at the 21st Annual Conference of the Liberian Studies Association in 1989. Dr. Sherman eloquently pointed out the evolutionary and synergistic processes involved with educating a society:
'Education originates from that society, contributes to changing it and is, in turn, changed by the society.'
Liberia’s beloved educator went on to reflect on the three forces that shaped education in Liberia:
'The emigrant ethnicity, the influence of Christian missions, and the intersection of values.'
Dr. Sherman’s reference to education as an agent of social change strongly implies that one role of education is to keep in step with a constantly changing world by preparing students to meet new challenges and to develop new visions and expectations.
Dr Elwood Dunn (2006) recently spoke of Liberia as being 'heavy with history' that 'cannot be wished away'. Dr Dunn suggests that we study the historical dynamics of the founding of Liberia in the 19th century:
'Africa and Africans were abased and debased. Those touched with a bit of European culture were considered charged with elevating the culture-less Africans.'
Dr Dunn set forth three critical questions focused on: national identity; national purpose; and national mind-set or culture.
Inspired by the ideas and words of the three scholars cited in this article, I propose four suggestions.
First, Liberia’s educational system needs to get in step with the ever-changing world academically, socially, culturally, and philosophically.
Second, Liberia’s educational system desperately needs to cease perpetuating notions of African inferiority.
Third, Liberia needs to develop a curriculum that includes and values females as well as the contributions Africans have made to this world for hundreds of thousands of years. There is no reason why, in this enlightened age, Liberians are taught to value and valorise everyone else besides themselves.
My fourth and final suggestion is that these three building blocks combined just might form a cornerstone of Liberia’s substantive renewal, out of which can develop a national identity, national purpose, and national cultural pride.
'Momie may have, Daddie may have,
But God loves the child that has his own.'
- African American proverb
Now it is time for Liberia to begin catching up and getting in step with international changes that are 21st century realities. We need to pay attention to the educational systems in other so-called developing countries that are making great strides at national independence.
Some Asian countries, for example, direct their students’ education to serve the interests and needs of the nation.
As a result, those countries are increasingly able to control their natural resources because they have mathematicians, chemists, engineers, and technical experts skilled in applied science, mining, manufacturing, and building industries.
Those countries are harnessing the power that still resides within the core of their people’s ancient cultural ideals and philosophical doctrines to stride forward.
We need to take a sharp look into the statement made by Kim Il Sung, President of North Korea, when he claimed that they were able to quickly jump ahead in their nuclear missile technology program by using 'indigenous knowledge'.
My question is why is Liberia not developing and harnessing the tremendous sources of power and indigenous knowledge that reside within the Liberian people, instead of paying out scarce resources for foreign knowledge that does not fit African culture and environment?
'If you are not bought at home,
You will not be sold in the market.'
- Liberian proverb
Up until now, Liberian educational and social realities consist of alien cultural values and notions of African inferiority that are taught to students, who in turn teach it to their children and grandchildren.
It all began in 1822 when repatriated Africans from America arrived in Liberia. According to Dr. Sherman (1989), the repatriated Africans were imbued with the idea that they were on a 'Christianizing-civilizing mission'.
They were led to believe that they were returning to Africa 'to spread the light of the gospel and of civilization' to the 'heathenish' Africans in Liberia.
Sherman relates how, during the early nineteenth century, the Christian missions isolated the indigenous Liberian children from their parents for the purpose of instruction lest they become 'corrupted'. Indigenous Liberians fought to preserve their culture and societies by placing their young ones into Poro and Sande Societies.
Despite these efforts, the ruling class in Liberia perpetuated discriminatory practices against Liberian masses based upon a misguided, false notion of superiority since they were mixed with non-African blood and/or had contact with Western culture. But I would like to know: if Liberians believe they are inferior, by virtue of their Africanity, how can this possibly gain respect from other nations?
'Lion rules the forest
Because Lion babies are taught it is their birthright.'
- African proverb
It is unimaginable that in the 21st century Liberia’s educational system does not teach even one class in Africana or Liberian studies. Nor does it value the cultural and social experiences of its indigenous populations.
Liberian students are not taught anything about their own civilisations, culture, and history. But they know all about everyone else’s.
Liberians are not taught that Africans walked this earth for tens of thousands of years when there was no one else but them.
They are not taught that Africans are the parents of all humanity and that Africa is the cradle of all world civilisations.
Nor are they taught that African people have made more contributions to world civilisations than any other group of people on this earth.
The Liberian curriculum does not include the historical activities and cultural contributions of its people prior to European and American contact.
These are facts that are validated and documented even by many of the greatest European scientists. Learning this information is a birthright, not just some useless privilege.
The people of other cultures know more about Africans than Africans know about themselves.
African history books in Liberia and elsewhere begin with the coming of Europeans. I would like to know: if Liberians teach their students that their Africanity makes them so inferior; that there is nothing about themselves worthy of study, then how can they be expected to rule an independent nation once they grow into adulthood?
'The house of the King,
Once burnt, is more glorious.'
- Nigerian proverb
When something precious is destroyed and rebuilt, the beauty of the new version always surpasses the first. Dr Sherman’s words are more significant now than they were in 1989:
'A clear understanding of Liberia’s place in the international economy, definition of national purpose, and reformulation of the goals of education would be a good starting point as we look to the 1990s. Unless we confront the realities growing out of our past, we can not have clear directions for the future.'
The sharp questions posed by Liberia’s beloved educator are more applicable today than when she spoke them eighteen years ago.
'What is the new international order that we would like to see? How will Liberia fit into it? How can she reduce the external dominance –economic, cultural, and psychological – which impinge on her? How can her hidden potential be released? Can we create a new society, new individuals? Are there indigenous values we would need to preserve and foster to promote these ends?"
I conclude by pointing out that Edward Blyden’s words continue to echo through the annals of time, calling for us to create positive psychological, cultural and social change in the midst of world events that are speeding ahead while we lag behind.
But just as we choose to fall behind, we can also choose to surge forward. Just as we are knowledgeable of the problems, we are also knowledgeable of the solutions. All it takes is the courage to make the right decisions.
We need African minds creating African solutions to African problems within the parameters of African culture. If we are serious we will make the necessary changes now that will ensure a glorious future for the new Liberia.
Blyden, Edward W. (1881). The Aims and Methods of a Liberal Education for Africans.
Dunn, D. Elwood (2006). 'Liberia and New Beginnings', The Perspective, Atlanta: Georgia, September.
Sherman, M. Antoinette Brown (1989). 'Perspectives on Education in Liberia'. Unpublished manuscript. Ithaca-New York: Cornell University.
* Adetokunbo K. Borishade is based at the University of South Florida, Tampa, Florida
Contact: [email][email protected]
* Please send comments to [email protected]
