Education in pre-colonial Africa Pre-colonial Africa was made up of ethnic groups and
states that embarked on migrations depending on seasons, the availability of fertile soil, and political circumstances. Households and ethnic groups usually organized power around property on the basis of
primogeniture.
Education in many pre-colonial African states was in the form of
apprenticeship, a form of
informal education, where children and younger members of each household learned from older members of their household, and community. In most cases, each household member learned more than one skill, in addition to learning the values, socialization, and norms of the community, tribe, and household. Storytelling also played a significant role for education in pre-colonial Africa. Parents, older members of households, and
griots used
oral storytelling to teach children about the history, norms, and values of their state, household, and community. is a
Venda rite of passage for both girls and boys held after their
puberty rituals, following which they enter adulthood. It lasted for 912 months and involved them working for a sponsor (chief or headman) in the day, and having lessons () in the night. also included a 'python dance', with this and the lessons taught by ritual specialists in dedicated enclosures. were taught via proverbs, riddles, dances, physical exercise, songs, and dramas, with figurines used as teaching aids. The origins of African education may be found in
Egypt. One of the first convenient mediums for retaining accurate information, papyrus, was used to develop systems for learning and developing new ideas. In fact, one of the first forms of higher education in Africa were the School of Holy Scriptures in
Ethiopia and Al-Azhar in
Egypt. These schools became cultural and academic centers as many people traveled from all over the globe for knowledge. Al-Azhar University in Cairo, Egypt, founded around 970–972 CE, is recognized as one of the oldest institutions of higher learning in the world. It has served as a prominent center for Islamic and Arabic scholarship.
Colonial and Post-colonial Periods The
colonial period, beginning in the 19th century, began to replace traditional African education with formal European styles. Colonial powers did not view investing in African education as a practical use of their revenue or refrained from educating Africans to avoid uprisings. Those in positions of authority were specifically afraid of widespread access to higher education among the native populations. A 2021 study found that colonial education systems may also have had some positive effects on education levels in Africa, namely on
numeracy. Numeracy in Africa had accelerated since the 1830s but increased during the late 19th and the first two decades of the 20th century. Between the 1950s and 1990s, African countries regained their independence from colonial powers and many experienced resurgence in traditional forms of education, which coexisted with formally structured education. Post-colonial African states were largely developing countries in need of international support. In the 1960s, (known as the First Development Decade by the UN), policymakers prioritized
secondary and
tertiary education, then on
universal primary education around 1980. Although children and adults may learn from their families and community, formal schooling is also prevalent. African education programs have evolved to include both types. For example, an HIV/AIDS awareness program may involve members visiting communities to share their knowledge.
French Colonial Africa Education as a tool of colonization was widespread throughout the
French Colonial Empire.
Hubert Lyautey, the first Resident-General of
French Morocco, advocated for the facilitation of ruling and conquest through cooperation with native elites. To facilitate the relationship with this "bourgeois" class of
francophone Africans, selective educational institutions were established across the French Empire. The teaching of the French language in Moroccan institutions of higher education, such as the University of Fez, was intended to "promote economic development and political compliance without assimilating or
deracinating the students or preparing them for political agency." This system allowed colonial authorities to educate a class of native Moroccans that could carry out administrative roles and functions, to assist in the administration and exploitation of the protectorate for as long as possible. Students were given a predetermined curriculum in classrooms. The basic goal of this classroom practice was to provide only a limited selection of information for students, leaving very little margin for questioning or critical thinking. Only a limited number of families were permitted to send their children to school, which fit with the underlying goal of creating an exclusive class of native-born Moroccans who would serve as a sort of liaison between white colonial officials and the masses. As the demand for English-speaking Africans increased, mission schools provided training in the form of teaching of the Bible. As time went on, however, British industrialists began to complain about the lack of skilled labor. As such, the British Government supplied mission schools with grants for the vocational training of Africans in various trades critical to British industrial efforts. British colonial education in Africa during the
Interwar Period can be characterized by a push for uniformity despite colonial authorities demonstrating their acute awareness of the notable differences between the different regions of the Empire. Critical to this, as well, was the universal recognition of
nationality as a basic
human right under the
Covenant of the League of Nations. Colonies were, as outlined by the
League of Nations, to be eventually granted independence, with the European powers entrusted as the stewards of "
civilization" for their respective colonies. Colonies were only allowed independence once they could demonstrate their capacity for
self-rule. Governor General of Nigeria (1914–1919)
Lord Lugard's 1922 book
The Dual Mandate in British Tropical Africa states:"...do not enter the tropics on sufferance, or employ their technical skill, their energy, and their capital as 'interlopers' or as 'greedy capitalists', but in the fulfillment of the Mandate of civilization".Most British officials (including Lord Lugard) believed that
trusteeship would continue for many generations to come, and the goals of 'civilizing' the native population began to take precedence. Treatment of colonial subjects continued to vary wildly as determined by race, and
white settlers were continuously given preferential treatment in the distribution of land and opportunities for careers, among other benefits. The British education system proved to be quite effective. A 2021 study observed a positive effect of British colonization on education levels. Areas that were influenced by the British education system showed a rapid increase in numeracy. For example, in South Africa, where the colonial education and political system switched from Dutch to British in 1806, the increase in numeracy has been rapid since the early 19th century. The reliance on local resources and languages in education and missionaries largely being run by Africans seems to have had a positive impact. As British-administered schools took shape during the Interwar Period, many independent schools emerged which focused on literacy and offered alternative curricula. Such schools were thought of as a threat to the colonial system, and colonial governments were worried that these so-called 'outlaw' schools would instill thoughts of subversion and
anti-colonialism in the native populations. One such independent school was formed in
Kenya among the
Kikuyu and made English its language of instruction, with the ultimate goal of enabling the Kikuyu to fight for land property rights in colonial legal and administrative bodies. Over time, as anti-colonial sentiment gained momentum, independent schools were increasingly viewed by the colonial government as breeding grounds for freedom fighters and independence advocates, which culminated in their banning in 1952 as part of the
Mau Mau Emergency. == Education in postcolonial Africa ==