By definition, local knowledge refers to a particular people’s way understanding of the surrounding world, ways of sharing information or teaching, and ways of speaking and thinking that are passed down through generations (Soudee, 2009). The idea of local knowledge or indigenous knowledge is that it is non- formal, locally bound, culture and context specific (Shizha, 2007). More often than not, local knowledge is seen as traditional, backward and retrogressive. However, my research shows the concept of local as referring to a particular people’s way of living, knowing, surviving and evolving within their context. This makes reference to the socio-cultural practices, childrearing practices, ideas and views about children and childhood as expressed by the children and adults.
To illustrate this, I explore the views of children about what childhood is as well as provide the understanding of adults about children. By exploring the interpretation and meaning of the proverb, I wish to bring to light the concept of local knowledge as meaning the values, attitudes and ideas of childhood as well as how people in this context view and understand childhood. I also draw from my observations of the children within the ECCD Centre to explore how these ‘ways of knowing’ are integrated into the everyday activities of the Centre. The idea of local knowledge as I use it in my research includes the use of local language, local toys and materials for play and learning, integration of traditional stories, songs, dances and values such as sharing and learning household chores among others.
Recent discussion in education have advocated for a move towards relevant education for the African context noting that western education has brought alienation from people’s context (Abebe & Kjørholt, 2009; 2013; Kjørholt, 2013; Nsamenang 2007, Serpell & Nsamenang 2014; Marfo & Biersteker, 2011; Marfo, 2011) Hence the call for education and in particular ECCD to adjust to Africa’s realities and take a more Afrocentric orientation.
I use the concept of local knowledge as in essence being Africa’s reality in which ECCD is being implemented. The everyday practices, ideas, attitudes and values attached to children and childhood are the reality in which children that attend ECCD are living. Therefore, a discussion on the integration of local knowledge should bring to light the everyday lives and context in which communities live and in which ECCD services are implemented. As noted by Nsamenang (2007), all societies have specific approaches to raising and educating young children. He further
notes that all societies, some with difficulty, make contextual provisions to meet children’s basic needs such as initial learning from early age, physical survival and the development of intelligences and competencies that are required to actively participate as citizens within their culture.
In discussing and conceptualizing local knowledge, I will discuss ‘contextual provisions for the raising of children and among other, these provisions include socio-cultural practices, values, attitudes and children’s everyday experiences in the communities. Nsamenang (2007) argues that children who stand to benefit the most from ECCD lack access to these services and this lack occurs not only because coverage remains low but also because of unaddressed connections especially in Sub-Saharan Africa. Further, he argues that western conceptions of ECCD have devalued local cultures and traditions so that they are seen as being anti-progressive and outdated. There is need now more than ever, to challenge these conceptions of local culture as being anti-progressive and outdated as my research will show.
By exploring the integration of local knowledge within the ECCD Centre and highlighting children’s everyday socio-cultural practices and experiences within the family and community, my study shows the need to appreciate Africa’s distinctive culture. Thus instead of replacement, ECCD should be tailored towards the enhancement of this distinctive culture (Ellis 1978 p.1) cited in (Nsamenang, 2007)
The majority of the world’s population are in great difficulty simply because ours has become a world wherein a handful of conceptualists in powerful interest groups collude with the United Nations agencies to theorize and craft into policy and programs in unfamiliar terms, circumstances that diverge widely from the stark realities of people’s life paths and that instantly place their natural trajectories into informality or extinction (Nsamenang, 2007 p.48)
A discussion on the concept of local knowledge in ECCD draws attention to the place of the individual rights holder within a collective culture. In my view, over 20 years after the implementation the UNCRC and the ACRWC, this still presents a dilemma in our discussion. To argue for the value of the child as an individual with rights in the context of an interdependent culture need not be binary positions. The above argument is an important reflection as we discuss children as rights holders in the face of ACRWC which notes the need to uphold the African
culture. Nsamenang (2007) gives a profound example of Africa’s response to the HIV/AIDS pandemic as showing resilience in the cultural practices such as sibling caretaking that can be partly credited for dealing with the devastation. Sibling caretaking is positively valued in African culture shows the transition of children into adult roles and family service from an early age to deal with the death parents and caregivers. Hence, my research will contribute to reflections on the argument for the need to enhance local culture and knowledge in the implementation of relevant ECCD programs in Africa.