Abstract
In 13 chapters, the editors and contributors of this ground-breaking book make a vigorous case for repackaging African education in line with the Ubuntu philosophy. The book rests on the premise that Africa needs a revolution or at least some profound transformation as far as its education systems with poor outcomes are concerned (p. 4). In large measure, Re-visioning education in Africa succeeds. The book executes its intent by developing an interdisciplinary, pan-Africanist, and humanistic anthology whose aim is to interrogate educational categories on the continent across a wide range of colonial ideologies and school curricula.
After introducing the fundamentals of the Ubuntu philosophy, the book discusses colonial and historical antecedents for African education. Thereafter, the contributors proceed to reconceptualize numerous pertinent issues that include gender, educational losses, Early Childhood Care and Education (ECCE), Technical Vocational Education and Training (TVET), and e-learning. The impact of “coloniality” is then juxtaposed with current educational realities such as modern and cosmopolitan higher education.
Ultimately, the book makes an ambitious recommendation for development-oriented continent-wide education partnerships for Africa.
Re-visioning education in Africa emphasizes the idea that, through education, Africa must pursue socioeconomic development in the 21st century. The authors see education as the principal vehicle by which to escape from universal poverty, and as the ideal pathway through which to meet the rapidly changing demands of an interconnected world. Throughout the book, the motif of education is explored in innovative ways with an echoing call for inspiration rooted in Ubuntu, a humanistic battle cry by which education then becomes conceptualized from the vantage point of the people's interconnectedness. Amoako's definition of Ubuntu best captures this spirit: the affirmation of one's own humanity by acknowledging the humanity of others and creating dignified human connections with them (p. 212).
The idea is that, for a long time now, education has been viewed as the panacea to Africa's political, social, and economic problems. Given that the continent's fragility has persisted in the face of endemic education, a reappraisal of what education is, and should become has become necessary, which is where Ubuntu comes in. It is the authors’ view that the time is ripe for a re-visioning of the mission of Africa's colonially based curriculum.
The idea of an Ubuntu-inspired education stems from new collaborations arising from the 59th Comparative and International Education Society Conference of 2015, which sought to have the youth imagine a world of ideas that draws from their distinctive African beliefs and values.
The anthology registers multidisciplinary voices and theoretical formulations from seasoned educators, administrators, and scholars who seek to formulate measures that embody the Ubuntu epistemology to foster more meaningful social change. The hope is to increase the successes and gains in the 21st century by closing achievement gaps and facilitating greater access to higher education and vocational institutions.
In spite of the vigor with which the editors and contributors make their case, numerous weaknesses of the book stand out. For instance, issues of gender, disability, sexuality, and business instruction have been overlooked. Besides, there is so little in the chapters about technology and its utility functions in today's world. There is no doubting that the pace of change today is influenced by technology in multiple ways, whether it is for vocational training or more academic instruction or even for K-12 education.
Although Africa lags behind in matters of technological innovation, technology is steadily coloring every facet of the continent's education. If they are to be meaningful for African people and keep up with the times, the virtues of Ubuntu must integrate technology in every recommendation.
Also not to be slighted is the question of whether the time is right for introducing such a sweeping philosophy to Africa's education landscape. For instance, which countries are prepared or suited for this pan-Africanist revisionist approach? How can governments promote collaboration across borders for sustainable development when basic human rights struggles often trump education?
Still, the book clearly has something of value to offer to the African educational landscape. There is no denying that Re-visioning education in Africa succeeds as an essential and scholarly initiative in that it marks a significant pivot in educational reform that will have a lasting impact on the landscape of education and educational politics on the continent.