EACH ONE TEACH ONE;

Creative methodology in community approaches
to Afrikan Centred Education

 

Brother Buntu (Amani Olubanjo Buntu)

Director, Ebukhosini Solutions, Johannesburg , South Afrika

 

 

 

Abstract

 

In our quest to re-educate Afrikan people about their commonalities and legacies, historically and culturally, it would seem important to not only rely on formal institutions. The vast majority of Afrikan people do not have access to higher learning facilities, libraries and resources to be included in institutional learning. ‘Each One Teach One' expresses an attempt to revive community education and bring programmes of learning to “where the people are”. This requests innovative approaches and abilities to bridge gaps of different levels of formal education and work alongside traditional structures of governance and cultural identities. Included in this, methodology of reaching segments of the communities who do not have a keen interest in learning, with an integral emphasis on how to reach young people.

 

 

 

 

 

 

© 2008 Ebukhosini Solutions

The Challenge (The Need)

 

 

Pan-Afrikanism, Afrocentricity and Power

 

The idea of Pan-Afrikan theory and praxis have taken many shifts since its' first conceptualization around 1900. One of the main differences discussed among Pan-Afrikanists has been whether to solely focus on integration of the Afrikan continent (geographical approach) or look at the people of Afrika, dispersed throughout the world (global approach). It can be argued that the history of Afrikan people demands us to look at the commonalities and shared experiences. And, once we do, the symbiotic relation between Afrika and her Diaspora become apparent; Common descent from ancient classical civilizations, invasions in Afrika by external forces, Maafa (enslavement), colonialism, cultural expression and the stigma attached to Blackness – all phenomena that Afrikans and Afrikan Descendants, in various ways, share and have been affected by. Furthering the legacy of Pan-Afrikan thought – via anti-colonial liberation theory, Afrikan nationalism, Negritude, Garveyism and Black Consciousness – a new paradigm has been established through the theories and praxises of Afrocentricity.

 

Pan-Afrikan thought has developed through a dialectic process in which scholars and practitioners from both the continent and the Diaspora have inspired each other, responded in opposition to each other and built on the accumulated wealth of knowledge. It will, therefore, make sense to employ a broad scope in our approach to observing, analysing and understand the challenges facing Afrikan people internationally, and, included in this, finding appropriate solutions. Dr Molefi Kete Asante explains Afrocentricity as:

 

(…) the belief in the centrality of Afrikans in post modern history. It is our history, our mythology, our creative motif, and our ethos examplifying our collective will (...). The songs, poems, stories, sermons and proverbs demonstrate our ancestors inexorable movement toward the humanizing function, (...) our people affirm in the Diaspora and on the continent the mission of spirit.

 

This approach, essentially, is about locating Afrikan people at the centre of Afrikan reality and seeing Afrikans as agents of their own destiny. Afrikans across the world represent vast diversity and many differences, yet a need emerges to identify commonalities shared. One of these commonalities is that Afrikan people – wherever they may reside – are currently in a state of powerlessness, without access to the instruments that equates power in the contemporary world; Economic power, power of effective governance, military power, power in world trade and production. This is not to say that Afrika – or Afrikans – do not have the potential or ability for these powers. It is, rather, an assertion on the many obstacles that, throughout the recent centuries of Afrikan history, have blocked Afrikan development. Afrika, once renowned as a seat of knowledge and great sciences, has been reduced to a marginalised actor in world politics and remains a target for exploitation of resources for foreign empowerment.

 

Without entering into a detailed discussion on the different faculties of “power”, we will argue that power is directly linked to consciousness. We will further argue that consciousness of being is informed by knowledge of one's history and position. In short, if an Afrikan child grows up learning that Afrikans have not amounted to much, the child's aspirations will also reflect this.

 

 

Ignorance about Afrikan history and its' effects

 

It is often said that history is our greatest teacher. It should also be said that if the history told is full of gaps, misrepresentation and errors, it would be our greatest source of ignorance and misunderstanding. Alarmingly few, popular history books about Afrika seek to capture ancient Afrikan history. Largely written from a Eurocentric angle, Afrikan history has essentially become the story of European presence in Afrika. Thanks to the impressive academic work of many Afrikan scholars, Eurocentric thesis have not remained unchallenged. Through their work, light has been shed on the many Afrikan civilizations that flourished for thousands of years throughout the Afrikan continent; Ta-Seti, Kemet (Egypt), Kush, Axum, Nubia, Songhay, Ghana, Mali, Oyo, Benin, Congo, Carthage, the Swahili coast states and Great Zimbabwe . According to historian Robin Walker there is ample evidence that Afrikan civilization dates back a good 10,000 years . Despite disagreements between some scholars about research details, it is increasingly accepted that Afrika played a significant part in contributing to other world civilizations and laid the foundations for developments within sciences and philosophy .

 

In my work as researcher and teacher in many Afrikan communities around the world, it has baffled me to, time after time realize how knowledge about Afrikan history has been obscured, neglected and washed away. The many layers of Eurocentric academia, racist notions and anti-Afrikan biases have all contributed to an almost paralyzing ignorance about Afrikan history. As our theme here is to look at the teaching of history, I would like to share from my own experience with ignorance among young Afrikans and Afrikan Descendants in different countries. The following are statements recorded from educational sessions on Afrikan history:

 

Do people have cars in Afrika?

Female, 12, Anguilla ( West Afrikan descent)

 

I think Black people have written not more than 10 books

Male, 22, South Afrika

(on question about how many books, collectively, have ever been written by Black

people, internationally)

 

I don't see myself as Afrikan, I'm not a baboon

Male, 25, Suriname (Ghanaian descent)

 

I'm scared of those Nigerians living here, I know what they are up to

Male, 21, South Afrika

 

It would be very shameful if I fell in love with a woman who is too dark skin

Male, 21, Norway ( Cape Verdean descent)

 

Afrikans are not so intelligent, they are more into dance and sports

Female, 16, The Gambia

 

Why should I go to Afrika, there is only starving people and war there – I

don't think they like to work there

Male, 16, UK (Jamaican descent)

 

I think the beginning of Afrikan history took place in 1652

Female, 23, South Afrika

 

Clearly, the stories of Afrikan civilizations are not true, why else would Afrika

be in such trouble as it is today. The continent is doomed to fail.

Male, 19, Cameroon

 

Namibia is better than those Afrikan countries where nothing is happening

Female, 20, Namibia

 

Although these are individual statements, they bear testimony to the vast ignorance shared by young Afrikan people. Dr Amos Wilson has made a convincing point about how knowledge of history is linked to power and that, for Black people, the emphasis should be on studying of history for re-gaining of power:

 

We must look at the lessons that history teaches us. We must understand the tremendous value of the study of history for the re-gaining of power. If our education is not about gaining real power, we are being miseducated and misled and we will die “educated” and misled .

 

The lack of power has made Afrikan communities vulnerable to social disintegration and decay. The list of examples is long: Violence, abuse, family breakdown, health deprivation, deterioration of Afrikan languages, apathy, lack of initiative and crime. Young people do not associate “being Afrikan” with “being powerful”. And they are not be blamed for this, as they are merely making sense of the coded behaviour and experiences passed on by the generations before them.

 

 

Afrikan Centred Education as practical change

 

Drawing from our earlier mention of Afrocentrism, our objective becomes to teach Afrikan history of relevance to Afrikan people in a way that it brings about change, first and foremost in Afrikan communities. This is what we will call Afrikan Centred Education. Educational praxis, rooted in Afrikan past, present and future realities, motivating Afrikans to enact the necessary changes for their societies. We are talking here of re-installing a culture of applied learning. This is a 3-phase process where people, after (1) learning (the learnt ignorance and misinformation) need to go through a stage of (2) un-learning (dismantling the misinformation) before they can embrace (3) re-learning (replacing wrong information with correct information). This process applies to all Afrikans and Afrikan Descendants, who all need to re-learn Afrikan and Diasporan history.

 

Afrocentricity as multi-disciplinary research, discourse and applied knowledge becomes an academic field (and praxis) which can be conceptualised as Afrikology, a term that encapsulates both the gathering of data and the application of knowledge as a complementary process. Afrikology envisions

 

(…) an Afrika with scholars based on Afrocentric studies in socio-economics, philosophy, religion and spirituality, governance, technology and science – dedicated to the development and advancement of Afrikan her people, and competent of representing and presenting Afrika in forums of nations .

 

One of the greatest challenges facing Afrikan Centred Education is the general dis-interest among many Afrikans to study Afrikan history. How does one create genuine interest in learning history? Firstly, we need to detach Afrikan history from shame and self-doubt. Most Afrikans are only familiar with the history of slavery and colonialism, which is tied to painful memories and notions of powerlessness. Secondly, we need to be able to convincingly demonstrate that learning Afrikan history has a practical function in improving one's life and is of relevance to contemporary challenges facing Afrikan people. Thirdly, we need to understand Afrikan Centred Education as both a cultural and a political project which addresses improved life quality and regaining of power among Afrikan people. What we are striving for is to establish a sense of living history among Afrikan people that seeks to bring empowerment, a process whereby latent resources and abilities represented in the individual, the group and the community are enabled to improve capability to overcome challenges.

 

To enact sustainable transformation in Afrikan communities is, of course, a mammoth task. And for giant tasks, giant solutions are needed. Given that scholars, researchers, teachers, cultural practitioners and community leaders set their differences aside and agree on a core of activities, the words of Marcus Mosiah Garvey will ring true: “Up you mighty race. You can accomplish what you will!”

 

 

 

What and how to teach: Foundations for Afrikan Centred Education

 

In the appendixes to this paper a few examples of projects working with Afrikan Centred Education are outlined. Although they are aimed at different target groups and have different program contents, they share similarities in how they are structured. Some of these similarities include:

 

 

Guiding principles

 

Afrikan culture and philosophy gives us a fundament to build on and principles to be guided by. We will mention three concepts which are instrumental in Afrikan-centred educational and transformation processes: uBuntu, Ma'at and Nguzo Saba.

 

uBuntu: The quality and dignity of humanness which is a fundamental element within Afrikan cultural axioms. uBuntu, which in South Afrika has been popularised as a rather shallow “humanity slogan” is, in fact, a much more intricate and deep-rooted study of cosmology, cosmogony, epistemology and axiology.

 

Ma'at: Ma'at is an ancient Kemetic (Egyptian) deity, representing the key elements of human perfection. There are seven virtues: Truth, justice, propriety, harmony, balance, reciprocity and order. These virtues can be likened to the essence expressed in uBuntu and can be applied within all spheres of human life.

 

Nguzo Saba: Nguzo Saba (the Seven Principles) gives a guideline for the values we need to adopt in the process of making a just society. The principles include unity, self-determination, collective work and responsibility, cooperative economics, purpose, creativity and faith. These principles are both concrete enough for people to grasp, and open enough for people to define them from where they stand in terms of religious beliefs and political persuasion.

 

These principles are expressed throughout each project in all phases of development; Conceptualisation, planning, execution and evaluation. Meetings, code of conduct, means of instruction and logistical tasks are all informed by Afrikan cultural expression, so that learning takes place, not only on the intellectual level, but also on behavioural, intuitive, emotive and creative planes.

 

 

Liberating focus

 

All Afrikan-centred activities should have a liberating focus, based on the analysis of the problems, structured along evaluation of possibilities and guided by the collective understanding of the ultimate goal. The goal of transformation activities should be to develop a truly liberating culture (freedom from oppression and inner stress/conflict), install principles of responsibility and to respond creatively and constructively to the various problems experienced by the community. The activities, processes, methods and outcomes should be evaluated against a set of criterion expressing how well they:

 

•  reduce and eradicate inferiority

•  build cultural resistance

•  create liberation from dependency

•  develop cultural identity

 

In short, the main criteria for Afrikan Centred Education is to develop a strong, sound self-esteem, and create a positive environment where participants can receive information enabling them to make sound choices. This information must be rooted in ancient Afrikan and traditional value and practice systems.

 

 

Creative Methodology

 

The methodologies involved in Afrikan Centred Education should be multi-faceted, inter-active and take place along circular, creative spirals of learning, as apposed to linear, one-dimensional thinking. Depending on the context, methodologies can include, but not be limited to a combination of the following activities:

 

• Lectures
• Personal reflection and research
• Individual one-on-one sessions
• Group sessions
• Discussions and group dynamics
• Family and community discussions
• Home visits
• Group exercise
• Sports and games
• Drama and theatre
• Storytelling
• Poetry, music, dance
• Arts and crafts
• Aesthetics and symbolism
• Role modelling
• Ceremonies and rituals
• Leadership courses
• Public/motivational speaking
• Humour and comedy
• Emotional intelligence
• Working with gender specific themes
• Books, movies and hand-outs
• Inter-generational learning
• Youth cultural expression
• Traditional cultural expression

 

 

Program focus and themes

 

Some underlying themes are addressed in all projects, despite their differences in target group and content. The three main themes are:

 

1. Self

Awareness, reflection, growth, development.

Goal: Assertiveness

 

1. History

Ancient and modern history, lessons from the past, achievements, heroes and heroines.

Goal: Awareness.

 

1. Culture

Values, traditions, philosophy, spirituality, rituals, creativity.

Goal: Respect

 

Throughout the programs, an objective of making each and everyone an active participant and stakeholder in a transformation process that serves the community's best interest is prevalent. Sharing of knowledge is not only the duty of the formally educated expert; There is a potent call for EACH ONE to TEACH ONE.

 

 

Summary

 

In this paper I have attempted to present the need for Afrikan people to study and learn Afrikan history as a counter-strategy to vast ignorance afflicting Afrikans on the continent and in the Diaspora. I have asserted that such ignorance leads to continuation of powerlessness, failure and social decay. And that, to embark on a process of regaining power we need Afrikan centred approaches to learning, un-learning and re-learning. Afrikan Centred Education has been explained as a Afrocentric, cultural project in which the approach aims at locating Afrikan people in the centre of their own reality and seeing them as agents of their own destiny. Drawing from the experiences and historiography of both the Continent and the Diaspora I have advocated for multi-disciplinary research, discourse and applied knowledge within academia and practical solution-based methodology development, expressed as Afrikology – the study of Afrika in its' totality. One of the greatest challenges within Afrikan Centred Education remains to teach Afrikan history in creative ways so that it stimulates interest, becomes practical in overcoming challenges and establishes a culture of living history. The need for unity across the spectrum of diversity among Afrikans must be forged into existence by building on already successful initiatives and expand Pan-Afrikan networks of mutual support. By doing so, each and everyone has a stake in the process and a role to play: Each one teach one.

 

 

 

 

 

 

 

 

 

References

 

Asante , Molefi Kete (1994): “Classical Afrika”, The People's Publishing Group, New Jersey

 

Asante , Molefi Kete and Ama Mazama (Eds) (2002): “ Egypt Vs Greece and the American Academy . The Debate Over the Birth of Civilization”, Afrikan American Images, Chicago

 

Davidson, Basil (1991): “Afrika in History”, Phoenix Press

 

Diop, Cheikh Anta (1974): “The Afrikan Origin of Civilization – Myth or Reality”, Lawrence Hill Books, New York

 

Diop, Cheikh Anta (1981): “Civilization or Barbarism – An Authentic Anthropology”, Lawrence Hill Books, New York

 

Diop, Cheikh Anta (1987): “Precolonial Black Afrika”, Lawrence Hill & Company, Connecticut

 

Houston, Druscilla Dunjee (1985): “Wonderful Ethiopians of the Cushite Empire”, Black Classic Press, Baltimore

 

Jackson, John G (1995): “Introduction to Afrikan Civilizations”, Carol Publishing Group, New York

 

Rashidi, Runoko ( Ed ) (1995): “Afrikan Presence In Early Asia ”, Transaction Publishers, New Brunswick/London

 

Obenga, Theophile (1992): “Ancient Egypt & Black Afrika – A Student's Handbook for the Study of Ancient Egypt in Philosophy, Linguistics & Gender Relations”, Karnak House, London

 

Van Sertima, Ivan (1976): “They Came Before Columbus – The Afrikan Presence in Ancient America ”, Random House, New York

 

Van Sertima, Ivan (2004): “ Egypt Revisited”, Transaction Publishers, New Brunswick/London

 

Walker, Robin (2006): “When We Ruled”, Every Generation Media

Williams, Chancellor (1987): “The Destruction of Black Civilization”, Third World Press

 

Wilson, Amos N. (2002): “The Falsification of Afrikan Consciousness – Eurocentric History, Psychiatry and the Politics of White Supremacy”, Afrikan World InfoSystems , New York

 

Koka, Kgalushi (2002): (Afrikology – The Logical Study of Afrika (In Its Totality)”

Unpublished paper, Institute of Afrikology , Johannesburg

 

Appendix 1:

 

UKUZIMISELA LEADERSHIP PROGRAM OUTLINE

 

The following outline is a brief description of a leadership program developed specifically for the Stephen Tobias Leadership Development Initiatives (STLDI) in Port Elizabeth by Ebukhosini Solutions. The program targets learners in Grade 10 to Grade 12.

 

Objective

The program seeks to identify young people who want to make a difference, are eager to learn and show leadership potential. Through participation in this 2-year program, the overall objective lies in developing a practical understanding of leadership through processes of inspiration, exposure, challenges and empowerment. Knowledge of Afrikan history and culture forms a basis throughout the program.

 

Focus

The main focus of the program is to stimulate and strengthen the already latent potential in each individual and the group as an organism. Integral to the program is an underlying ethos of Afrikan-informed methodology and pedagogy. Essentially this means that the program represents perspectives of particular relevance to young Afrikan people, through which they will be encouraged to study, examine, reflect and learn through processes that are centred in their own historical and cultural references. The program is developed as a train-the-trainer initiative.

 

Modules and themes

Each year has 4 modules made up of 26 sessions.

 

MODULE	THEMES
Psychology and self development	Reflection and thought, behaviour, role modelling, ethics and morality, spirituality/uBuntu
History and culture	Classical history, modern history, local history, philosophy, rituals
Leadership and organization	Traditional vs modern leadership, organization models, planning and execution,
Society and community development	Family-hood, HIV/AIDS, rape/abuse, sexuality, gender, addictions
Finance and capital	Understanding money, time keeping, budgeting and spending, resource allocation, globalisation,
Science and technology	Afrikan science, modern technology (excursions), IT solutions
Skills development	Public speaking, writing, presentation, debate, mentorship
Creativity and problem solving	Using creative techniques in solving problems (practical)

 

 

Asante , Molefi Kete (1988:6): Afrocentricity. Afrika World Press, Trenton , New Jersey

The history of ancient Afrikan civilizations is well documented in the works of Asante (1994), Walker (2006), Jackson (2005), Diop (1974, 1981, 1987), Houston (1985), Van Sertima (2004), Obenga (1992)

Walker (2006)

See Asante and Mazama (2002), Rashidi (1995), Van Sertima (1976), Davidson (1991)

 

Amos Wilson (1993): The Falsification of Afrikan Consciousness – European History, Psychiatry and the Politics of White Supremacy. Afrikan World InfoSystems , New York .

Koka (2002). Afrikology coincides with what Dr. Molefi Kete Asante has conceptualised as Afrology or Afrikalogy; The Afrocentric study of Afrikan concepts, issues and behaviours.

“Ukuzimisela” is a Nguni-word which means Self Determination

Appendix 2:

 

AFRIKAN HISTORY LECTURES SERIES

 

The following outline gives an overview of the syllabus for a one year study program, conceptualised and first launched through the NGO, Institute of Afrikology , Johannesburg .

 

 

SYLLABUS

 

 

A. INTRODUCTION

1. Understanding the Afrikan continent

2. Classical periods in Afrikan history – an overview

3. Introduction to the Nile Valley Civilizations

 

B. ANCIENT ERA: 6000 B.C. – 500 A.D.

1. History of the Nile Valley Civilizations

2. Afrika's Cultural Unity

3. Achievements and Glory

4. The fall of Afrikan Ancient Civilizations

 

C. PRE-COLONIAL ERA: 500 B.C. – 1400 A.D.

1. Great Empires of Afrika

2. Afrikan inventions in science and technology

3. Afrikan presence outside Afrika

4. Invasions and Arabic slave trade

 

D. COLONIAL ERA: 1400-1800 A.D.

1. European slave trade

2. European colonialism

3. The Afrikan Diaspora

 

E. POST-COLONIAL ERA: 1800-2000 A.D.

1. Pan-Afrikanism, resistance and freedom struggle

2. Independence and nationbuilding

3. Afrika – contemporary challenges

 

F. AFRIKAN LIVERTY

1. Afrikan holistic health

2. Organic farming and indigenous food

3. Leadership and community mobilization

 

 

 

 

 

Appendix 3:

 

AFRIKAN HISTORY COMMUNITY SEMINARS

 

Short-term community seminars (4-6 sessions) giving an introduction to basic knowledge of Afrikan history and culture.

 

 

a. THE AFRIKAN PERSONALITY

•  Identity

•  Role models

•  Effects of slavery and colonization

•  Leadership

•  Gender

•  Understanding of culture and politics

•  How to improve your own life

•  How to help others improve their lives

 

b. CLASSICAL PERIODS IN AFRIKAN HISTORY

•  Nile Valley ; Kemet , Nubia , Axum

•  Kush

•  Afrikan Civilization in Asia, Europe and Americas

•  Great Kingdoms and Empires

•  The Downfall of Afrikan Greatness

 

c. AFRIKAN INVENTORS AND HEROES

•  Selected achievements by Afrikan scientists and leaders throughout history

 

d. INTRODUCTION TO AFRIKAN PHILOSOPHY AND SPIRITUALITY

•  Understand basic concepts of

•  Philosophy

•  God – the Creator

•  Life cycles

•  Self and community

•  Ancestors

•  Rituals and ceremonies

 

 

 

 

 

 

 

 

 

 

Appendix 4:

 

SHABAKA – A PROGRAM FOR HEALING AND DEVELOPMENT OF YOUNG AFRIKAN MEN

 

The SHABAKA program is an attempt to create solutions to some of the many challenges facing young Afrikan men in today's society. The program is conceptualized based on experiences with many young men's groups in various countries, but has been packaged as a full-fledged program for young South Afrikans .

 

 

SHABAKA is an attempt to directly respond to issues of self-development, psychology, behavior, cultural centeredness, social improvement and community empowerment, with special focus on practical “survival strategies” for young Afrikan men. SHABAKA is founded on a belief that culture and tradition hold essential keys to unlocking new understanding to prevailing problems and transforming the impossible into possibilities.

 

 

CHALLENGES FACING YOUNG AFRIKAN MEN

 

The root causes of the many challenges faced by young Afrikan men are multi-faceted, but stem largely from an ability in Afrikan communities to create institutions (rituals, methods, values and practical strategies) for young men to constructively deal with the following challenges:

 

1. To process, manage and communicate emotions

Afrikan men are socialised to have very limited emotional outlets. This includes not being able to identity, understand, channel or talk about energies evoked by frustration, disappointment, sorrow, fear, longing, loneliness etc.

 

2. To live up to the myth of Black hyper-macho male identity

Afrikan maleness is corrupted by stereotypes, myths and narrow definitions dictating a false understanding of manhood, masculinity and sexuality. This is currently manifested particularly in the imagery of hip-hop culture, sport/athletism, social organization and corporate leadership.

 

3. To be as good as the white man

Afrikan men have to battle against an engraved disbelief in that they can actually achieve something positive, and are forced to constantly prove that they are as good as white men. As white male superiority is projected in all spheres of life, so is black male inferiority.

 

4. To survive in a Eurocentric world

Afrikan men are made invisible, powerless and insignificant – and made to hate their past, their history and their culture. Success is perceived as copying European behaviour and culture. In this scenario everything related to Afrikan tradition is labelled backward and should be ignored.

 

 

 

 

5. To grow up without role models

Afrikan boys have little direct access to Afrikan men who successfully can balance the challenges outlined above, and pass on wisdom and methods to resurrect healthy Afrikan manhood.

 

The failure to break these negative circles creates an endemic weakness that affects all members of the society. In fact, it leads to reproduction of weakness, where both women and men contribute to the continuous annihilation of balanced Afrikan male identities.

 

 

OBJECTIVES OF SHABAKA

 

The main objective of the SHABAKA program is to counter the circle of negativity trapping young Afrikan men in a continuum of anti-social behaviour. By addressing critical issues and implementing practical strategies, the program will seek to foster a process of healing, liberation and self-determination. This objective is informed by a set of pillars on which the program rests:

 

• Contemporary, practical and relevant
• The program will respond to the needs, interests and aspirations of young people today, in a way they can understand and relate to
• The program content will be largely practical and include exercises where participants learn through doing
• The program will employ refreshing and sometimes radical strategies to help young men reach their goals
• Culturally grounded
• The approach of the program will be pan-Afrikan, drawing from a spectrum of ancient philosophies and practices adapted to suit modern day realities
• The program cannot – and will not – base it's content on one dominant culture (f.ex. Xhosa, Sotho, Ndebele etc), but draw from many
• The ancient Afrikan philosophical system of the Nile Valley will serve as a foundation
• Role modelling
• The program is conducted by Afrikan men who, by the lives they live, also serve as role models of balanced and healthy manhood
• Self development
• The program cannot and will not force anyone to change, it rests on a willingness within each individual – and the groups they are part of – to succeed and overcome challenges
• The program cannot and will not define anyone's destination, only help each individual – and the groups they are part of – to embark on a journey towards fuller integrity
• Long term vision
• All activities run by the program have a long term vision, which holds that change can only really be effective when it involves family and community, not sole focus on individuals

• Diverse target group
• The target group are young men between 15 and 25 years of age. The project aims to put together groups with great diversity in terms of language, social-economic background, location (township vs suburb) – so as to develop learning across the divisions society has enforced

PROGRAM CONTENT

 

The content of the SHABAKA program aims to nurture each participants' academic, physical and spiritual abilities simultaneously. Hence, the activities will address the following focus themes:

 

• Mind : Self awareness, history, psychology, financial management, community empowerment and leadership
• Body : Health, recreation, hygiene and sexuality
• Spirit : Spirituality, ceremonies, meditation, higher consciousness, family & relationships

 

 

METHODOLOGY

 

The SHABAKA program is mainly carried out in the form of a camp (modelled after traditional initiation schools for young men) where a series of exercises which includes the separation of the “boy” from community, observing of nature, social processes, rejection of childhood, advice from the Elders, purification rituals, test of character, use of special language, use of special name and symbolic resurrection.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Appendix 5:

 

R.I.S.E. MZANSI – YOUTH CULTURE AND AFRIKAN CENTRED EDUCATION

 

Youth-led project fusing young people's interest in hip-hop and urban culture with Afrikan Centred Education.

 

 

History of organisation

 

R.I.S.E. Mzansi was established as a response to the pressing need among young, urban artists to get information and training in how to operate within the music/arts-industry and develop their talents. Since 2004, R.I.S.E. Mzansi has worked with young, aspiring artists and entrepreneurs in Alexandra, Orange Farm, Vaal and Soweto to equip them with information and learning opportunities.The activities have included workshops, staging of events, excursions, exchange programs, meeting with established artists, mentoring, learning how to make a music video, studio recording workshops and learning how to release a CD.

 

 

Vision and mission

 

The vision of R.I.S.E. Mzansi is to capacitate and empower young talents, and, through interactive and educational activities, inspire further development of urban artistic expression. The mission of R.I.S.E. Mzansi is to respond to the challenges facing young South Afrikan artists and entrepreneurs; Lack of information, support, exposure and training opportunities. R.I.S.E. Mzansi's target groups are young artists in townships and semi-rural areas who otherwise would not have opportunities to empower themselves. Knowledge of Afrikan history and culture is seen as an integral necessity for Afrikan young artists to be agents in community transformation.

 

 

Achievements

 

Some of the project's achievements include:

 

• Successful Hip-Hop & Knowledge workshop series in many townships
• Exchange visits to share experiences with young artists in Zimbabwe , Botswana , Namibia and Norway
• Community talk-shows on sensitive issues (HIV/AIDS, drug abuse, gender)

• Recording workshops at professional studio
• Training in media, PR, marketing and how to release a CD
• Release and launch of “Amabutho Mixtape” – a compilation with the up-and-coming artists, fusing modern/urban music and traditional expression
• Making and release of the “Amabutho” music video
• Several of the artists and entrepreneurs participating in the training program have been able to launch their own companies and coordinate successful events

Appendix 6:

 

A SCHOOL BASED MODEL FOR TEACHING AFRIKAN HISTORY TO GRADE 6-12 PUPILS

 

Main topic: Understanding Afrikan History; Past, Present and Future

 

 

Lesson 1 Topic: Afrikans – the Eternal People
Objective:	To introduce students to the vast question of who Afrikans are; “the eternal people”, and the legacy this has left us with. Build a sense of pride.
Expected outcome:	Students must be able to see themselves as part of a monumental legacy and start “opening their minds” to learn more about Afrikan history. See their own role in it. Students must be able to give a brief account of how races evolved.
Procedure/content:	The origin of humankind Afrikans – the first people Exercise: Divide in groups and see which groups can name the most countries in Afrika
Evaluation:	Students will be asked to take notes and repeat back some of the main points. Conversational discussions/reflections.
Material:	Hand-outs: Map of Afrika without names (5) + Map of Afrika with names (5) Hand-outs (one for each student): The Development of Human Races

 

 

Lesson 2 Topic: Afrikan Classical Civilization
Objective:	To introduce the three classical periods in Afrikan history and give students an “experience” of Afrika's greatness.
Expected outcome:	Students must be able to locate the three classical periods in Afrikan history, say something brief about what identifies them and remember names of Civilizations and Kingdoms. Being able to explain (and locate, geographically) who the Kemetians were and what Cheikh Anta Diop's research has proved.
Procedure/content:	Explain the Three Classical Periods in Afrikan History and mention some of the major achievements they gave us. Present Cheikh Anta Diop's research which has proved to us that the Kemetians (Egyptians) were Black. Introduce some of the main Afrikan Civilizations and Kingdoms; Nubia , Kush, Kemet, Songhay , Ghana , Mali and Great Zimbabwe
Evaluation:	Students will be asked to take notes and repeat back some of the main points. Conversational discussions/reflections.
Material:	Hand-outs (one for each student); Nile Valley Civilization, Classical Periods in Afrikan History, Kingdoms in Afrika

 

 

Lesson 3 Topic: Afrikan Civilizations Outside Afrika
Objective:	To introduce students to the vastness of Afrikan history – and continue to give students an “experience” of Afrika's greatness. Build a sense of respect.
Expected outcome:	Students must be able to remember and name some of the civilizations Afrikans founded and built.
Procedure/content:	Introduction to Civilizations founded and built by Afrikans in different parts of the world; Asia, Arabia, Americas and Europe . Explain how they travelled there and what they built. Talk about the status of the descendents of these great Afrikans today. Ask students to reflect on how come Afrika has given such great gifts to the world, but is now the source of exploitation and pity.
Evaluation:	Students will be asked to take notes and repeat back some of the main points. Conversational discussions/reflections.
Material:	(covered in hand-out from last lesson) Show some pictures on laptop.

 

 

Lesson 4 Topic: Afrikan Queens ; A Legacy of Brave Leadership
Objective:	To introduce students to some of the historical legacies left us by great Afrikan women. Change the perception that women have played a passive role in Afrikan history.
Expected outcome:	Students must be able to name of some of the great Afrikan queens, who they were and what they stood for.
Procedure/content:	Introduction to Afrikan kings and queens. Focusing more on the queens (to assert and affirm the high esteem Afrikan women were regarded with in ancient times); Amina, Yaa Asantewaa, Cleopatra, Kahina, Makeda, Nzinga and Nefertiti. Discussion about how Afrikan women are seen today.
Evaluation:	Students will be asked to take notes and repeat back some of the main points. Conversational discussions/reflections.
Material:	Show pictures from laptop.

 

 

Lesson 5 Topic: Afrikan Philosophy & Spirituality
Objective:	To introduce the students to Afrikan thought and understanding of life. Being able to see how Afrikan philosophy can guide us today. Attempt to break-down some stereotypes about Afrikan though and praxis as “naïve” and “barbaric”.
Expected outcome:	Students must be able to briefly explain Ma'at, Nguzo Saba, uBuntu, ancestors and the Afrikan life cycle.
Procedure/content:	Introduce a basic introduction to Afrikan philosophy and the Afrikan life cycle. Elaborate on Ma'at, Nugzo Saba and uBuntu as expressions of Afrikan philosophy. Talk about how Afrika was once the main seat of explaining and solving philosophical mysteries – and how Europe ( Greece ) stole this legacy and claimed it as their own. Explain in what way philosophy was – and is – helpful for Afrikan people in our daily life and in responding to great challenges. Brief introduction to the meaning and symbolism of Afrikan rituals and ceremonies.
Evaluation:	Students will be asked to take notes and repeat back some of the main points. Conversational discussions/reflections.
Material:	Hand-outs (one for each student): Afrikan Philosophy

 

 

Lesson 6 Topic: Afrikan Science
Objective:	To introduce students to Afrikan scientific achievements and innovations. Build a sense of pride.
Expected outcome:	Students must be able to briefly explain some of the innovations Afrikans have given the world.
Procedure/content:	Brief introduction to Afrikan scientific achievements and innovations in a variety of fields; Communications, metallurgy, astronomy, mathematics, architecture, engineering, navigations, agriculture, medicine and writing systems. Innovations by Afrikans in modern times (ex. shoe making machine, stop signal, smoke mask, light bulb etc) Read “The story of Thabo”
Evaluation:	Students will be asked to take notes and repeat back some of the main points. Conversational discussions/reflections.
Material:	Hand-outs (one for each student): Afrika's Impact on the World

 

 

Lesson 7 Topic: Afrika's Fall
Objective:	To raise students' awareness about the background of Afrika's challenges today, and for them to be able to understand the reasons for Afrika's fall.
Expected outcome:	Students must be able to explain some of the reasons behind Afrika's fall.
Procedure/content:	Raise the question; If Afrika was so great, how come it could fall so low? Introduce parts of the answer to a complicated question: Nature, demographics, trade, religion, wars, migration etc. Emphasise that Afrika has a long history of greatness and a relative short history of downfall; How will Afrika rise again?
Evaluation:	Students will be asked to take notes and repeat back some of the main points. Conversational discussions/reflections.
Material:	Hand-outs (one for each student): Afrika's Downfall

 

 

Lesson 8 Topic: Maafa – the Afrikan Holocaust
Objective:	To introduce students to the most painful experience in human history and being able to see how it still affects us. Challenge the notion that “slavery was started by Afrikans themselves”. Lay a foundation for Afrikan self-awareness.
Expected outcome:	Students must be able to define enslavement in the Afrikan context, explain the difference between Arabic and Europe slave trade and reflect on the after-effects this has had on Afrikan people.
Procedure/content:	Introduction to the enslavement of Afrikan people which took place over a period of 1,000 years. Explain the Arab-led enslavement (650-1900) and the Europe-led enslavement (1450-1900) and how the two systems of enslavement differed. Deal with the questions of numbers, where people were taken, the effects it caused and the resistance Afrikan people carried out. Reflect on the after-effects that are with us today – “Post-Traumatic Slavery Syndrome”.
Evaluation:	Students will be asked to take notes and repeat back some of the main points. Conversational discussions/reflections.
Material:	Hand-outs (one for each student): Attempts to destroy Afrika

 

 

Lesson 9 Topic: Colonization and the Struggle For Afrikan Liberation
Objective:	To introduce students to the nature of European colonization and how Afrikans were fighting it. Challenge the notion that Afrikans were weak and afraid to resist.
Expected outcome:	Students must be able to explain what happened at the Berlin-conference, what colonization was and how Afrikans were resisting it.
Procedure/content:	Introduction to European colonization and the effects it had. Explain the Berlin conference 1884-1885; The scramble for Afrika. Apartheid. Heroes of uprisings and struggle for liberation around the Afrikan continent. The emergence of Pan-Afrikanism; Unity between Afrika and the Diaspora. The liberation years – was Afrika really liberated?
Evaluation:	Students will be asked to take notes and repeat back some of the main points. Conversational discussions/reflections.
Material:	(covered in last lessons' handout)

 

 

Lesson 10 Topic: The State of Afrikan People Today
Objective:	To make students reflect on the situation Afrikan people find themselves in all over the world, and what has caused this. Lay a foundation to “deal with the impossibly overwhelming” and not just feel powerless.
Expected outcome:	Students must be able to recap information from previous lessons and integrate them meaningfully in explanations and overviews.
Procedure/content:	A more discussion-based lesson where the students are encouraged to reflect on what the state of Afrikan people is today; Are we seen as powerful? Do we produce important goods? Do we own our land? Are the riches of Afrika benefiting our people? Are Afrikans respected? Do we respect ourselves? And each other? Facilitator, by posing situations and questions, and by reminding students of what we have discussed in previous lessons, will help students to “give a diagnosis” of Afrika and Afrikans today.
Evaluation:	Students will be evaluated in terms of how they attempt to draw lines between the information in previous sessions and make statements reflecting on their interconnectedness.
Material:

 

 

Lesson 11 Topic: Afrikan Nationalism, Pan-Afrikanism and Afrikan Centred-ness
Objective:	To introduce students to liberation philosophy that is practical and relevant today. Give them inspiration to study further.
Expected outcome:	Students must be able to briefly explain what Pan-Afrikanism and Afrikan Centred-ness is. Also, must be able to mention some of the great heroes in our recent history that have inspired these action philosophies.
Procedure/content:	An introduction to liberation philosophy from an Afrikan perspective, based on the foundations laid by Garvey, Nkrumah, Fanon, Malcolm X and Asante . Focus on nationalism, Pan-Afrikanism and Afrocentricity/Afrikan Centred-ness as practical approaches to solving the problems we discussed in the last lesson (“finding a cure”).
Evaluation:	Students will be asked to take notes and repeat back some of the main points. Conversational discussions/reflections.

 

 

Lesson 12 Topic: Reclaiming Afrika; Restoration and Reparations
Objective:	To make students reflect on their own role in Afrika's future; as custodians of its legacies and leaders of tomorrow. Create a platform for high aspirations and a strong WILL to help Afrika reclaim its greatness.
Expected outcome:	Students must be able to recap information from previous lessons and integrate them meaningfully in explanations and overviews.
Procedure/content:	A more discussion-based lesson, where the students are asked to reflect on Afrika's future – and their own role in it – by drawing a line from Lesson 1 through 11 (bringing all the small “pictures” into one overall understanding). Introduction to the Afrikan worldwide movement for Reparations. Exercise for each student to see her/him-self in the future; “If you are not part of the solution, you are part of the problem”
Evaluation:	Students will be evaluated in terms of how they attempt to draw lines between the information in previous sessions and make statements reflecting on their interconnectedness.

 

Materials needed for every session: Drum, map of Afrika, map of the world.

If time allows; Drawing paper and crayons.

 

“R.I.S.E.” is an acronym for Revolutionary, Independent, Solid, Eloquent. “Mzansi” means “south”