The Importance of an Africentric Philosophy
Education Act- Responsibility By Law:
In order to begin to look at an Africentric philosophy and what it encompasses, it is important to go back to the Education Act, in order to know what all educators are mandated by law to implement. This shows that reflecting African culture and students within the curriculum is not a choice.
It is legislated in the Nova Scotia Education Act, that ALL school boards (in Nova Scotia) must:
(a) provide and implement programs and policies promoting Mi'kmaq and African-Canadian education; and
(b) include in learning materials information respecting the history, language, heritage, culture, traditions and the contribution to society of the Mi'kmaq and African people.
(1995-96, c. 1, s. 138 and 140. Halifax Regional School Board Race Cross Cultural and Human Rights In Learning Policy)
Students of African descent need to be provided with daily opportunities to view themselves and their culture in positive ways, as any other child. This knowledge is constructed from what we see around us, our contributions to all aspects of society, and our historical presence, to name a few.
If what a child sees is the absence of positively portrayed people who look like them in society (school, community, books/movies, TV, news, workplace) and instead repeatedly sees negative portrayals; then the child starts to internalize this negativity, causing a detrimental affect on their self-esteem, confidence and their value in society. Too often this is the reality for students of African descent.
To embrace an Africentric philosophy is to center the way of knowing and learning from within the learner, ground it through African history, and to reflect the African peoples’ contributions to society in the past and present.
In order to begin to look at an Africentric philosophy and what it encompasses, it is important to go back to the Education Act, in order to know what all educators are mandated by law to implement. This shows that reflecting African culture and students within the curriculum is not a choice.
It is legislated in the Nova Scotia Education Act, that ALL school boards (in Nova Scotia) must:
(a) provide and implement programs and policies promoting Mi'kmaq and African-Canadian education; and
(b) include in learning materials information respecting the history, language, heritage, culture, traditions and the contribution to society of the Mi'kmaq and African people.
(1995-96, c. 1, s. 138 and 140. Halifax Regional School Board Race Cross Cultural and Human Rights In Learning Policy)
Students of African descent need to be provided with daily opportunities to view themselves and their culture in positive ways, as any other child. This knowledge is constructed from what we see around us, our contributions to all aspects of society, and our historical presence, to name a few.
If what a child sees is the absence of positively portrayed people who look like them in society (school, community, books/movies, TV, news, workplace) and instead repeatedly sees negative portrayals; then the child starts to internalize this negativity, causing a detrimental affect on their self-esteem, confidence and their value in society. Too often this is the reality for students of African descent.
To embrace an Africentric philosophy is to center the way of knowing and learning from within the learner, ground it through African history, and to reflect the African peoples’ contributions to society in the past and present.
In the Classroom
Nguzo Saba:
To apply Africentricity in the classroom it requires the teacher to adjust the lens of the traditional exclusionary way of viewing the curriculum, be cognizant in reflecting the learner at all times, and be critical when choosing resources to use in the classroom.
One way to start the process of adopting an Africentric philosophy in the classroom, is to base the classroom philosophy on the Nguzo Saba principles and meanings. It is quite easy to frame classroom activities and lessons to foster each of the Nguzo Saba principles that are so deeply rooted in African culture: collaboration, empowerment, self-esteem, creativity, unity, faith in themselves & community, working toward a common goal, betterment for community, and problem solving. These are qualities that most teachers would like to instil in their students, however do not name them as African.
These qualities need to be named as African, as students need to learn that they are fundamental to African culture. It is imperative for students to know that these qualities embodied how African people interacted with each other and their community.
Be Critical of Resources:
Another way to center the students in African culture is to critically review the materials or books used in lessons. For example, when teaching reading and writer’s workshop, instead of using authors like Robert Munch, Barbara Reid, or Eric Carle as the "exemplar" to good writing, as is frequently done in elementary, pick an author of African-descent such as Shauntay Grant (Up Home, Apples & Butterflies: A Poem for Prince Edward Island), Tololwa Mollell (Rhinos for Lunch, Elephants for Supper, Orphan Boy), Richardo Keens-Douglas (Tales from the Isle of Spice, The Nutmeg Princess). We as teachers and administrators have to think about the messages we are sending to our African Nova Scotian children. See the link below for a list of children's authors of African descent.
Helpful Questions for Self- Evaluation & Reflection:
Cultural Proficiency Continuum: Self Evaluation & Reflection
Another tool to further assess your level of cultural proficiency on the continuum from "Cultural Destructiveness to Cultural Proficiency" is to use this continuum as a self-evaluation and reflection tool. It will help to identify what level on the continuum your current practice is by assessing knowledge and actions, in respect to teaching students of African descent. Use these indicators and actions steps to move forward towards cultural proficiency, which will be further achieved by incorporating an Africentric philosophy.
In order to reflect learners of African Nova Scotian descent within the classroom, there are many ways of knowing and learning that can be used to strengthen the knowledge of our history, purpose, and value that people of African descent have within society.
One Last Thought....
It is also important to remember that an Africentric philosophy incorporated within the classroom, can be supported within the existing curriculum and "best practices" that typically exists within a school and it is not an add on to the existing curriculum.
To apply Africentricity in the classroom it requires the teacher to adjust the lens of the traditional exclusionary way of viewing the curriculum, be cognizant in reflecting the learner at all times, and be critical when choosing resources to use in the classroom.
One way to start the process of adopting an Africentric philosophy in the classroom, is to base the classroom philosophy on the Nguzo Saba principles and meanings. It is quite easy to frame classroom activities and lessons to foster each of the Nguzo Saba principles that are so deeply rooted in African culture: collaboration, empowerment, self-esteem, creativity, unity, faith in themselves & community, working toward a common goal, betterment for community, and problem solving. These are qualities that most teachers would like to instil in their students, however do not name them as African.
These qualities need to be named as African, as students need to learn that they are fundamental to African culture. It is imperative for students to know that these qualities embodied how African people interacted with each other and their community.
Be Critical of Resources:
Another way to center the students in African culture is to critically review the materials or books used in lessons. For example, when teaching reading and writer’s workshop, instead of using authors like Robert Munch, Barbara Reid, or Eric Carle as the "exemplar" to good writing, as is frequently done in elementary, pick an author of African-descent such as Shauntay Grant (Up Home, Apples & Butterflies: A Poem for Prince Edward Island), Tololwa Mollell (Rhinos for Lunch, Elephants for Supper, Orphan Boy), Richardo Keens-Douglas (Tales from the Isle of Spice, The Nutmeg Princess). We as teachers and administrators have to think about the messages we are sending to our African Nova Scotian children. See the link below for a list of children's authors of African descent.
Helpful Questions for Self- Evaluation & Reflection:
- Do I always or usually show a person of European descent as the model for good writing or the exemplar for making positive contributions to our society?
- Do I provide regular learning opportunities that teach African history and contributions made by African people to Nova Scotia and Canadian history?
Cultural Proficiency Continuum: Self Evaluation & Reflection
Another tool to further assess your level of cultural proficiency on the continuum from "Cultural Destructiveness to Cultural Proficiency" is to use this continuum as a self-evaluation and reflection tool. It will help to identify what level on the continuum your current practice is by assessing knowledge and actions, in respect to teaching students of African descent. Use these indicators and actions steps to move forward towards cultural proficiency, which will be further achieved by incorporating an Africentric philosophy.
- The Cultural Proficiency Continuum: Description and Action Table 2.3 (Lindsey, Nuri-Robins & Terrell, 2003)
In order to reflect learners of African Nova Scotian descent within the classroom, there are many ways of knowing and learning that can be used to strengthen the knowledge of our history, purpose, and value that people of African descent have within society.
One Last Thought....
It is also important to remember that an Africentric philosophy incorporated within the classroom, can be supported within the existing curriculum and "best practices" that typically exists within a school and it is not an add on to the existing curriculum.