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Received October 5, 2016; revised October 5, 2016; accepted October 6, 2016; electronically published
December 21, 2016
Comparative Education Review, vol. 61, no. 1.
q 2016 by the Comparative and International Education Society. All rights reserved.
0010-4086/2017/6101-0007$10.00
Also critical for my reflections are the cases of education for self-reliance
in Tanzania and the short-lived education reform in Mali, both framed in
African philosophy of education, and more generally the goals of compre-
hensive and transformative educational projects in postcolonial Africa that
captured the idea of Ubuntu while at the same time grappling with the
constant process of fusion and the balance between the received system and
an indigenous paradigm. Ubuntu is a worldview that embraces “oneness of
humanity, a collectivity, community and set of cultural practices and spiritual
values that seek respect and dignity for all humanity” (Goduka 2000, 72).
Ubuntu signifies shared humanity that is a complex and interdependent
ecosystem of humans, nature, and the planet (Letseka 2000; Wright and Abdi
2012; Waghid 2014).
While the concept of education is universal, as a social institution it is
molded in the concrete frame of epistemologies, broad societal values, and
spheres of civilization at different historical moments and in sociogeographic
spaces, which are continuously evolving in their own right. The philosophical
underpinning of Ubuntu as humanism and indivisible humanity is located
within a world defined as a complex societal whole.
This interconnectedness has implications for the conceptualization, de-
sign, and application of education in terms of the purposes of education and
the systems of transmission, acquisition, production, and use of knowledge.
Ubuntu philosophy assumes a certain idea as well as policies and practices of
education. Some of the challenges of comparative and international educa-
tion in reference to an African framework relate to several questions in-
cluding, What are we comparing? What are the assumptions in making the
choices of what to compare in scholarly works of comparative education and
what to promote in international education projects that involve the transfer
of educational traditions and practices? How do we conceptualize and man-
age the nation-state as key in defining the unit of analysis and the implica-
tions for examining various national systems? Is the use of the nation-state
popular because it is easier, simpler, assumed neutral, and practical, or are
there other compelling reasons for choosing what to study/compare within
or across borders, especially considering the formal (schooling) and infor-
mal components of education.
What is the future that we aim to build within our field? Whose para-
digms will guide us? Who has the agency and legitimacy to define the meth-
odologies that we use to comprehend educational and social processes?
Which unit of analysis are we going to emulate? Would the post-Westphalian
nation-state, which in the case of Africa can be traced to the colonial project
of the 1884/85 Berlin Conference when the continent was divided by chop-
ping through existing political administrative units, be the most appropriate?
For instance, cultural spheres in west Africa that ran east-west were cut with
new state boundaries that ran north-south. Every subregion and country in
2 February 2017
the continent illustrates the artificial borders that tend to clash with people’s
lifestyles across the imaginary lines in localities.
The main thrust of this article is to explore these questions in terms of
both the challenges they present to our “twin fields” (Wilson 1994) of com-
parative and international education and also the new possibilities in the
global context. In the next section I examine the meanings of the deliberate
pursuit for learning in different educational traditions as related to a quest
for comparison. The subsequent section focuses on my sociogeographic and
intellectual journey, with its imbedded contradictions, toward comparative
education. The factors of temporality and epistemology in knowledge pro-
duction are addressed next. The Ubuntu paradigm and the notion of higher
knowledge in the global context are discussed in the penultimate section.
The final section is a forwarding-looking reflection.
1
The Ministry of Scientific Research selected emerging/promising scholars called “stagiaires de
rcherche-research interns” who were still pursuing their graduate studies, so that they could acquire
field experience in being associated with ongoing research in the various research centers and
institutes. I was located in the Centre de Recherches Architecturales et Urbaines at Université d’Abidjan
(now Université de Cocody).
4 February 2017
living and production conditions. This nonformal component was very im-
portant in the context of national development plans.
A few years after the official adoption of the program, while the govern-
ment was working toward the goal of reaching full coverage of all the public
primary schools in the country, some schools and classes that had not yet been
provided with television sets were required to use the pedagogy and new
textbooks that were designed for use with television. Consequently, the gov-
ernment was concurrently operating three types of public primary schools:
I had the opportunity to observe and study these three types of schools
in the communities where we were conducting research. I used a compar-
ative approach in understating how and why these different types of schools
functioned differently, the attitude of the students toward education, the
observed tendency of regular attendance (television schools) and higher ab-
senteeism rates (traditional schools), and the connection between the com-
munity and the school via the nonformal education program targeting the
adults in the community. Although I was highly interested and very involved
in educational issues, my deliberate and passionate search for a comparative
approach to the educational process and the making of comparative edu-
cation as the main driving force of my future intellectual journey came from a
different genre.
Before returning to Côte d’Ivoire to work on the aforementioned re-
search project, I was conducting library research and working on my PhD
applications. It was 1975, in Paris, in a library that was part of ORSTOM.2
2
The Office de la Recherche Scientifique et Technique d’Outre-Mer (Office of scientific and
technical research overseas; ORSTOM), now Institut de recherche pour le développement (Institute for
The idea and mission in France of “colonial science” in what later became
ORSTOM was first articulated in 1937 during a period of consolidation of
colonial rule in Africa. Moreover, in the same year there was a major reform
in which the hitherto schools for the nobility (le Secondaire) that led to uni-
versity and schools for the masses, called le Primaire, were merged to create
a single system in France. During the same period, the downgraded version
was still firmly in place in the colonies. While I regularly used the rich col-
lection of the ORSTOM library, the site itself was always for me full of am-
biguity and contradictions.
The program then called ORSTOM changed names several times, but it
is worth mentioning that earlier it was called Office de la Recherche Scien-
tifique Coloniale (Office of colonial scientific research). The library housed
rare and unique research documents. Many of them reflected the colonial
framework of research on the “others” not in neutral terms but with subtle or
open conceptualization of hierarchical classification of people in the colo-
nies and around the world. Many documents directly reflected the results
of the gaze of the colonizers on the colonized. In this context, consider the
title of the book of the anthropologist and ethnologist Claude Lévi-Strauss
(1964) who developed structuralism or structural anthropology: Le Cru et le
Cuit (The raw and the cooked). Lévi-Strauss’s metaphor reflects the binary
representation of the boundaries between the assumed civilized and unciv-
ilized societies.
Another dimension of my intellectual reflection on the subliminal mes-
sages is the fact that the European colonial adventure constituted a supreme
expression of patriarchy whereby European men went around the world to
study the “others,” including the women of the colonized societies. They
created states, which were handed from European colonial masters to men
of the newly independent states. This would have far-reaching implications
in the representation of the colonized societies in general (and the women in
particular), agency, voice, and the production of knowledge, with enduring
impact on institutions of higher learning and entrenched gender issues then
and in the postcolonial period (Paulme 1971). As recalled by Stromquist,
“[the] State is not neutral toward women. . . . [It] is a key institution when it
comes to education. . . . Further, the more that knowledge becomes codified,
the more that formal education will be needed to provide and certify this
knowledge” (1995, 436 and 439). Thus, there is a reproduction of past struc-
tures of power with an enduring impact on education in general and aca-
demic disciplines, including comparative and international education. The
interface of patriarchy and colonization had a special implication for the
development research), is currently under the French Ministry of Higher Education and Research and
the Ministry of Foreign and European Affairs.
6 February 2017
3
Although I did not know any German, I was determined to learn it if admitted to a German
institution.
4
My being the only female student in the cohort was a commentary on the issue of gender-
unequal educational opportunity in Africa.
8 February 2017
10 February 2017
The Ubuntu Paradigm and the Notion of Higher Knowledge in the Global Context
The Southern African Nguni word “Ubuntu” is used to capture the col-
lective ethos, as indicated earlier. However, the worldview it encompasses is
neither specific to this subregion nor exclusively African.5 However, domi-
nant paradigms and prevailing modernist epistemology that have shaped
contemporary education systems globally, especially in societies formerly
colonized by Western powers, have framed these systems on inequality,
competition for domination, and the use of metrics with screening mecha-
nisms that trash a large proportion of learners sometimes referred to in
economic terms of “waste.” These systems produce compartmentalized ed-
ucation in which the curriculum, classroom, and community rarely inter-
sect, especially in the developing world. The Ubuntu paradigm promotes the
philosophy and practice for valuing humaneness toward others and hu-
manism that conceptualizes and treats the world as a complex and inter-
dependent ecosystem of humans, nature, and the planet. Ubuntu fosters an
education of humanism that is in essence inclusive (Waghid 2014).
Higher knowledge is defined here as the sum of collective wisdom ac-
quired throughout history and enriched with new information and that
serves as a societal compass. The idea of higher knowledge reflects the de-
velopment of human capabilities and possibilities for the advancement of
5
In recognition of this universality of the notion of common humanity, several academics and
practitioners from different institutions in different regions of the world were invited to provide re-
gional and thematic perspectives addressing the 2015 conference theme of Ubuntu (http://cies2015
.org/theme-responses.html).
6
I have argued that the three Gs, gems (which include all resources from the soil—minerals and
fuel), greed, and guns, are the political and economic factors that constitute the most absolute and
tragic roadblock in the growth and development paths (Assié-Lumumba 2007). In basic conventional
economic terms, resources, be they natural, physical, financial, or human, are assets for economic en-
deavor that may lead to growth and, as the ultimate goal, to development.
7
It is important to note that the use of “man” (l’homme in the original French text) as a generic
term for humankind does not reflect African languages, which have a term for the male, another one
for the female, and a neutral term for humankind.
12 February 2017
education and technological means for the same goal of control and accu-
mulation (Rodney 1972). This vision cannot be emulated in a fiercely com-
petitive and mutually exclusive model. Rather, a new or a renewed humanist
perspective can be emulated globally to reenergize the world and give hope
to all.
Kissi stated: “The Akans . . . have a symbol representing wisdom and
knowledge; attached to this symbol is the saying: ‘In the depth of wisdom
abounds knowledge and thought.’ The truth expressed here may be taken to
mean either that wisdom may be yielded by nothing short of thought and the
effort to know, or that wisdom, knowledge and thought are one integrated
fund of cognitive richness. Either way, to be wise, to attain wisdom demands
thought and the effort to know. Or wisdom implies reflection” (1970, 179).
There is no assumption or pretense to have African procedures ready to be
applied at the local level (after lifting external forces of negative legacy) or at
the global level to save humanity. Rather, the idea is that through collective
reflection, hard work, and inspiration, elements of guiding lights can be
learned as humanist ethos, and, if emulated, it can contribute to collective
efforts to take the Global Village to another level of human possibilities for a
greater collective good. Hama wrote: “Old Africa offers, especially, her com-
munal life loaded with humanism which must not be rejected but rather
engaged toward the modern development of our continent which should
not refuse to take in any positive contribution that Africa can incorporate. . . .
This change will flush out, in the process, the old bottlenecks that are im-
bedded in our old society” (1968, 376).
While conducting research on educational systems, in elementary and
secondary schools and universities in different countries and social contexts,8
or when I am just visiting an educational unit, I love to ask young people
some basic and simple questions (similar to a UNICEF poster question, “What
do you want to be when you grow up?” to which the child replies, “I want to be
alive”). I am always struck, but not surprised, and encouraged by how positive
and similar aspirations of the young people of various socioeconomic
backgrounds are from across the globe. That is to say that they share the same
human dream of a world of equality of opportunities to unleash their po-
tential. However, there are striking differences when the young people are
asked about their expectations. Indeed, when they objectively assess the ac-
tual opportunities or real barriers of various sources in their respective en-
8
I have done this, e.g., in different secondary schools in Côte d’Ivoire in 1979, while conducting
research on educational selection and social inequality (for my PhD thesis); collecting data on rural
schools such as Molobala in Mali for research on the relationship between education and employment
in 1985, while I was working in the Malian Ministry of Education; studying gender and equality of
educational opportunity in São Tomé and Príncipe in 1997, while doing research for the Forum for
African Women Educationalists; visiting elementary and secondary schools in Higashi-Hiroshima in
Japan in 2003 for a better understanding of how Japanese schools work; or again in conducting research
on community schools in Senegal in 2006.
vironments, their real worlds set them apart in terms of real possibilities
for equality and self-realization toward a greater common good for a better
world. Some of them are confident about their possibilities given the re-
sources and enabling environments they have, while others wake up from
their dream to the nightmare of their environment that is a hindrance and
full of obstacles.
Education founded on Ubuntu is conceptualized to provide learning
possibilities and use of learned thoughts and skills guided by values of a
common collective well-being. It provides vision for a shared world of peace
and justice. To a certain extent, the African notion of Ubuntu applies to the
members of extended family and wider communities encompassing both
ascriptive membership within relations of consanguinity and selected mem-
bership defined by affinity with its corresponding education that encom-
passes wisdom for a collective ethos that is global. Like in the African ex-
tended family, which considers the ancestors and future descendants as full
members of the family with equal rights, the global family should include all
the members of the human family with respect for, and connection to, the
entire social and physical ecology. Like in the extended family, the produc-
tion and consumption of wealth would be determined by the sense of per-
manent interconnectedness, generosity, and caring. Greater care would lead
to a modern, morally compassionate, and practically enabling state or other
social agents.
Mudimbe, in contrasting the Western and African modes of thinking
and ways of defining oneself in society, states: “Western philosophy accepts as
its starting point the notion of unconstrained and uncontextualized ‘I’—that
is, an ‘I’ defined in relation to the self and its inner being, rather than in
relation to others. The African mode, however, seems more communal and
emphasizes an ‘I’ that is always connected to and in relationship with others”
(1988, 1). In the general African ethos, “to be is necessarily to be in relation”
to others, and the “center is a human being who is free and at the same time
highly dependent upon others, on the memory of the past, and on empha-
sizing the balance between nature and culture” (1). This perception is dif-
ferent from the anthropocentric and individualistic dimensions of human
beings as conceptualized and lived in the dominant Western social paradigm.
In the African ethos and practical life, this connection with others is essen-
tial. The connection transits through the common culture and is not a mere
juxtaposition of individuals living side by side who only draw resources from
the same cultural source and have the same reference. Rather, they experi-
ence their cultural expression together as a community.
Coetzee refers to the “typification of a communitarian morality . . . in
terms of the idea of social meanings rather than in terms of the moral codes.”
He further argues, in his analysis of “dialogical relation,” that it is one of the
key “social conditions which unite a community’s social and moral identity”
14 February 2017
1. reenergize the lines between the contemporary realities and needs with
the African repository of knowledge and ways of doing things;
2. appropriate the “received knowledge,” dissect it, and make a selective
choice;
3. proceed with a fusion that entails linking past to present and that in-
corporates hitherto disparate elements to create a new cultural whole
with a common reference in a forward-looking perspective; and
16 February 2017
The education provided by Tanzania for the students of Tanzania must serve the
purposes of Tanzania. It must encourage the growth of the socialist values we aspire
to. It must encourage the development of a proud, independent, and free citizenry
which relies upon itself for its own development, and which knows the advantages
and problems of cooperation. It must ensure that all educated citizens know them-
selves to be an integral part of the nation and recognize the responsibility to give
greater service for the greater opportunities they have had. . . . Let our students be
educated to be members and servants of the kind of just and egalitarian future to
which the country aspires. (1968, 410–14)
This aspiration could be, and ought to be, that of the citizenry of the Global
Village. In this context, comparative and international education would take
on a new dimension in studies, teaching, and becoming global citizens.
9
The new United Nations’ Sustainable Development Goals at least implicitly lean toward that
conception.
18 February 2017
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