{"id":11999,"date":"2019-11-06T20:17:51","date_gmt":"2019-11-06T20:17:51","guid":{"rendered":"https:\/\/childandfamilyblog.com\/?p=11999"},"modified":"2024-05-11T22:33:27","modified_gmt":"2024-05-11T21:33:27","slug":"ecec-africa","status":"publish","type":"post","link":"https:\/\/childandfamilyblog.com\/ecec-africa\/","title":{"rendered":"Africanise early childhood education and care (ECEC) to build on the continent\u2019s cultural strengths"},"content":{"rendered":"<p><\/p>\n<h3><strong>Rolling out a \u2018Western\u2019 model of early childhood education and care (ECEC) is a wasted opportunity to build relevance, excellence and trust.<\/strong><\/h3>\n<p>African cultural wisdom about child development and good parenting can and should contribute to building local relevance, trust and excellence in early childhood education and care (ECEC). But the current surge of ECEC programming on the continent pays little attention to that indigenous wisdom, preferring to \u201croll out\u201d a package of Western practices in a way that is reminiscent of the missionary and colonial past.<\/p>\n<p>Research in many African societies has found that indigenous child-rearing practices are rooted in the view that \u201cintelligence\u201d is broader than the Euro-American psychometric concept emphasised in many school curricula. Incorporating that perspective into ECEC programming would generate innovations that could also be relevant in the global north.<\/p>\n<p>However, failure to re-evaluate the current roll-out model in African countries risks turning ECEC into an expensive failure, with children missing out on learning and becoming immersed too soon in English or French medium teaching, thus hindering their long-term development.<\/p>\n<div id=\"ez-toc-container\" class=\"ez-toc-v2_0_79_2 counter-hierarchy ez-toc-counter ez-toc-custom ez-toc-container-direction\">\n<div class=\"ez-toc-title-container\">\n<p class=\"ez-toc-title ez-toc-toggle\" style=\"cursor:pointer\">Table of Contents<\/p>\n<span class=\"ez-toc-title-toggle\"><a href=\"#\" class=\"ez-toc-pull-right ez-toc-btn ez-toc-btn-xs ez-toc-btn-default ez-toc-toggle\" aria-label=\"Toggle Table of Content\"><span class=\"ez-toc-js-icon-con\"><span class=\"\"><span class=\"eztoc-hide\" style=\"display:none;\">Toggle<\/span><span class=\"ez-toc-icon-toggle-span\"><svg style=\"fill: #121c4e;color:#121c4e\" xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"list-377408\" width=\"20px\" height=\"20px\" viewBox=\"0 0 24 24\" fill=\"none\"><path d=\"M6 6H4v2h2V6zm14 0H8v2h12V6zM4 11h2v2H4v-2zm16 0H8v2h12v-2zM4 16h2v2H4v-2zm16 0H8v2h12v-2z\" fill=\"currentColor\"><\/path><\/svg><svg style=\"fill: #121c4e;color:#121c4e\" class=\"arrow-unsorted-368013\" xmlns=\"http:\/\/www.w3.org\/2000\/svg\" width=\"10px\" height=\"10px\" viewBox=\"0 0 24 24\" version=\"1.2\" baseProfile=\"tiny\"><path d=\"M18.2 9.3l-6.2-6.3-6.2 6.3c-.2.2-.3.4-.3.7s.1.5.3.7c.2.2.4.3.7.3h11c.3 0 .5-.1.7-.3.2-.2.3-.5.3-.7s-.1-.5-.3-.7zM5.8 14.7l6.2 6.3 6.2-6.3c.2-.2.3-.5.3-.7s-.1-.5-.3-.7c-.2-.2-.4-.3-.7-.3h-11c-.3 0-.5.1-.7.3-.2.2-.3.5-.3.7s.1.5.3.7z\"\/><\/svg><\/span><\/span><\/span><\/a><\/span><\/div>\n<nav><ul class='ez-toc-list ez-toc-list-level-1 ' ><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-1\" href=\"https:\/\/childandfamilyblog.com\/ecec-africa\/#Strengths_of_child_development_in_Africa\" >Strengths of child development in Africa<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-2\" href=\"https:\/\/childandfamilyblog.com\/ecec-africa\/#Benefits_of_ECEC_adaptability\" >Benefits of ECEC adaptability<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-3\" href=\"https:\/\/childandfamilyblog.com\/ecec-africa\/#Parents_liked_sibling_child_care_training\" >Parents liked sibling child care training<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-4\" href=\"https:\/\/childandfamilyblog.com\/ecec-africa\/#Broad_definition_of_%E2%80%98intelligence_in_African_societies\" >Broad definition of \u2018intelligence\u2019 in African societies<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-5\" href=\"https:\/\/childandfamilyblog.com\/ecec-africa\/#Broader_concept_found_across_Africa\" >Broader concept found across Africa<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-6\" href=\"https:\/\/childandfamilyblog.com\/ecec-africa\/#ECEC_should_respect_indigenous_child-rearing\" >ECEC should respect indigenous child-rearing<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-7\" href=\"https:\/\/childandfamilyblog.com\/ecec-africa\/#ECEC_intellectual_foundations_questioned\" >ECEC intellectual foundations questioned<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-8\" href=\"https:\/\/childandfamilyblog.com\/ecec-africa\/#Creative_next_steps_for_ECEC_in_Africa\" >Creative next steps for ECEC in Africa<\/a><\/li><\/ul><\/nav><\/div>\n<h2><span class=\"ez-toc-section\" id=\"Strengths_of_child_development_in_Africa\"><\/span>Strengths of child development in Africa<span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p>The case for \u201cAfricanising\u201d ECEC springs from three arguments. The first highlights research into the values and strengths embedded in the context of child development in rural African communities and shows the potential benefits of incorporating those values and strengths into ECEC. Widely recognised features of that context are a rich repertoire of stories, music and dance, and frequent engagement of children and adolescents in the nurturant care of younger siblings.<\/p>\n<p>The second argument concerns scepticism among many African parents about \u2013 and hence resistance to \u2013 ECEC practices that focus on mother-child interaction through didactic play, commonplace in middle-class Western families but alien to many low-income African families. Studies of children\u2019s play in Africa show that adults are generally excluded. The benefits of guided play for early childhood development are therefore more likely to be appreciated by African parents if ECEC programmes assign a guiding role to older children.<\/p>\n<p>The third argument concerns an additional impact of parents seeing ECEC as having little in common with home life. This view of ECEC as a foreign import and related to the modern, technological world often leads African parents (especially in urban areas) to press for the nation\u2019s \u201clanguage of power\u201d (English or French) to be the medium of instruction, supposedly giving their children a \u201chead start\u201d in that \u201cmodern\u201d world.<\/p>\n<p>However, research across many different nations clearly demonstrates that accelerated introduction to a second language is unhelpful to most children: home languages are much more appropriate for early literacy and numeracy learning. That\u2019s why many African governments have introduced a policy of using the \u201cmother tongue\u201d or a familiar local language as medium of instruction in the first few grades of primary school. Moreover, using a locally familiar indigenous language in ECEC opens the children\u2019s access to stories and songs which are known to the community\u2019s adults, enabling them to participate more readily in implementation of the curriculum.<\/p>\n<h2><span class=\"ez-toc-section\" id=\"Benefits_of_ECEC_adaptability\"><\/span>Benefits of ECEC adaptability<span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p>My research with colleagues in Zambia throws light on opportunities for innovation in African ECEC that could make it more relevant, successful, acceptable and affordable. In the northern Zambian town of Mpika, pre-adolescent children in primary school, who would typically take care of younger siblings at home, were assigned by a group of innovative class teachers to study the growth chart printed on the standard health record card kept at home for a sibling or a neighbour\u2019s child, aged under five years.<\/p>\n<blockquote><p><strong>\u201cResearch throws light on the opportunities for innovating ECEC in African contexts that could make it more relevant, successful, acceptable and affordable.\u201d<\/strong><\/p><\/blockquote>\n<p>Each primary school learner escorted his or her \u201cadopted\u201d under-five child to the local clinic where they learned how the chart was updated. In class they learned how to interpret the young child\u2019s growth curve plotted on the chart, and they were taught about the nutritional care of young children, including oral rehydration using fluids, sugar and salt to treat diarrhoea. ECEC project work both in the classroom and outside was organised in study teams. This promoted cooperative learning as students co-constructed solutions to problems assigned by their teacher \u2013 a departure from the teacher-directed, individual learning typically practiced in primary and secondary schools.<\/p>\n<div id=\"attachment_12114\" style=\"width: 1042px\" class=\"wp-caption aligncenter\"><img decoding=\"async\" aria-describedby=\"caption-attachment-12114\" class=\"wp-image-12114\" src=\"https:\/\/childandfamilyblog.com\/wp-content\/uploads\/2019\/11\/Picture-1-1-300x225.jpg\" alt=\"\" width=\"1032\" height=\"774\" srcset=\"https:\/\/childandfamilyblog.com\/wp-content\/uploads\/2019\/11\/Picture-1-1-300x225.jpg 300w, https:\/\/childandfamilyblog.com\/wp-content\/uploads\/2019\/11\/Picture-1-1-356x267.jpg 356w, https:\/\/childandfamilyblog.com\/wp-content\/uploads\/2019\/11\/Picture-1-1-50x38.jpg 50w, https:\/\/childandfamilyblog.com\/wp-content\/uploads\/2019\/11\/Picture-1-1.jpg 720w\" sizes=\"(max-width: 1032px) 100vw, 1032px\" \/><p id=\"caption-attachment-12114\" class=\"wp-caption-text\"><em>Photo: Gertrude Mwape, 1997. <\/em><\/p><\/div>\n<h2><span class=\"ez-toc-section\" id=\"Parents_liked_sibling_child_care_training\"><\/span>Parents liked sibling child care training<span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p>In our case-study of the Mpika initiative, we found that many parents of children enrolled in classes using this child-to-child approach considered it a natural and welcome extension of a practice embedded in Bemba culture that they used with their children at home and had experienced themselves as children in an earlier generation.<\/p>\n<p>Later, we followed up with these children as adolescents in ninth grade and again as adults, 14 years after their participation in the ECEC project. We found that those enrolled in the child-to-child project classes had a higher success rate in the public exam for admission into secondary school, compared with children enrolled in other classes at the same school.<\/p>\n<p>As adults in their early 20s, these young people spoke about how they had enjoyed their primary education and said they regretted that the cooperative learning with peers, which they experienced in the Mpika project, was later discouraged at secondary school. Several of the young men, now fathers, said that the experience had taught them about egalitarian participation of men and women in domestic life, inspiring their own commitment to be more hands-on in raising their own children.<\/p>\n<p>The Mpika Child-to-Child ECEC initiative was adopted as a national model in Zambia for about a decade but then upstaged by other programmes, and it has not been sustained. Another Child-to-Child ECEC initiative was launched, with UNICEF support, in Ethiopia; it focussed more on the benefits to younger children. The primary school children were trained and deployed, with some support, to conduct pre-literacy activities for the younger children at weekends in their home villages. The Ethiopian ECEC evaluation found a measurable improvement in the learning readiness of these younger children when they began school, and some suggestive evidence of a positive impact on the older children\u2019s academic and social development similar to what we found in Zambia.<\/p>\n<h2><span class=\"ez-toc-section\" id=\"Broad_definition_of_%E2%80%98intelligence_in_African_societies\"><\/span>Broad definition of \u2018intelligence\u2019 in African societies<span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p>Underpinning this work is my ECEC research \u2013 and that of colleagues \u2013 showing that African agrarian societies, when questioned about what constitutes \u201cintelligence\u201d, have a broad concept that includes two complementary dimensions. There is the quickness, cognitive alacrity and cleverness that Western intelligence tests emphasise. The other dimension is about children\u2019s cooperativeness and social responsibility, and includes their capacity to be given instructions, sent off on a task and achieve an assigned goal reliably.<\/p>\n<p>Together, these capacities are known among Zambia\u2019s Chewa people as <em>nzelu. <\/em>My study asked parents which of the two dimensions of <em>nzelu<\/em> was most important \u2013 cleverness or social responsibility. The most common response was that you can\u2019t have one without the other. In other words, somebody cannot be judged intelligent if they don\u2019t exhibit both quick thinking and social responsibility.<\/p>\n<h2><span class=\"ez-toc-section\" id=\"Broader_concept_found_across_Africa\"><\/span>Broader concept found across Africa<span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p>This African concept of intelligence \u2013 common to agrarian societies and broader than the Western academic focus on cognitive skills \u2013 has also emerged from studies of other peoples, including the Bemba and the Lozi in Zambia, the Makonde people of Tanzania and the Baoul\u00e9 people of C\u00f4te d&#8217;Ivoire. Eleanor Grigorenko and Robert Sternberg have replicated the methodology I used in my Zambian ECEC study and found similar conceptualisation among the Luo people in Kenya. Cooperative learning is part of the social responsibility dimension, which helps to explain the enthusiasm of those who took part in the Mpika project.<\/p>\n<blockquote><p><strong>\u201cAfrican agrarian societies have a broad concept of \u2018intelligence\u2019 that includes two complementary dimensions \u2013 cleverness and social responsibility.\u201d<\/strong><\/p><\/blockquote>\n<p>None of this means that there is one simple African notion of how to raise children. Foraging communities, relying on hunting and gathering, put a high value on developing autonomy in children, as described in Sheina Lew-Levy\u2019s study of the BaYaka and Hadza peoples. In contrast, African agrarian societies demand more compliance and cooperation.<\/p>\n<h2><span class=\"ez-toc-section\" id=\"ECEC_should_respect_indigenous_child-rearing\"><\/span>ECEC should respect indigenous child-rearing<span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p>However, there are clearly child-rearing philosophies that are distinct from those in the global north and have developed because they fit Africa\u2019s contexts. Some of these risk being overlooked and repressed by Western cultural innovations such as ECEC, if those innovations are deployed inflexibly.<\/p>\n<p>So, for example, Professor Bame Nsamenang, one of Africa\u2019s leading psychologists, who died in 2018, highlighted how Western agencies promoting education typically criticise the high level of participation of adolescent girls in caring for their younger siblings. They see it as a diversion from the girls\u2019 education and a mark of exploitation by mothers who should be doing the infant caring. However, Nsamenang pointed out that the girls were not being kept at home just to reduce the mother\u2019s burden of caring for the baby, but rather as part of a positive socialisation agenda for the girls, rooted in African concepts of healthy child development and intelligence that includes social responsibility.<\/p>\n<p>ECEC in Africa faces the challenge of how to integrate such important insights into its practice. So it might, for example, support responsible sibling care as part of the educational agenda of ECEC and primary schooling, so that older girls are not faced with a binary choice between participating in an indigenous system of child-rearing or getting a school education.<\/p>\n<h2><span class=\"ez-toc-section\" id=\"ECEC_intellectual_foundations_questioned\"><\/span>ECEC intellectual foundations questioned<span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p>Making ECEC more open to adaptation is particularly important because the intellectual foundations that shaped ECEC in Western and other industrialised societies, before it was confidently transferred to Africa, are coming under increasingly critical scientific analysis. The focus of the dominant ECEC package on mother-child interactions reflects the neo-Freudian concept that healthy child development requires exclusive attachment to one adult in the first year. The incompleteness of this theory is demonstrated by successful child-rearing practices in Africa and Asia that distribute responsibility for child care among various adults and the child\u2019s elder siblings.<\/p>\n<p>ECEC orthodoxy in the global north has also tended to reflect literature on the so-called \u201cWord Gap\u201d, which posits that children from less privileged Western backgrounds lack sufficient exposure to language, which hampers their speaking and reading development. That orthodoxy, which has powered early years\u2019 interventions, is now challenged by more recent research showing that language exposure in less privileged groups is, in fact, sufficient for the language development required to achieve future competencies.<\/p>\n<p>In short, ECEC, as translated from its origins in Western societies, can afford to shed some of these already shaky cultural assumptions and be open to insights and practices that have proven adaptive and successful in the societies to which it is being transferred.<\/p>\n<h2><span class=\"ez-toc-section\" id=\"Creative_next_steps_for_ECEC_in_Africa\"><\/span>Creative next steps for ECEC in Africa<span class=\"ez-toc-section-end\"><\/span><\/h2>\n<p>A good start, for example, would be for ECEC initiatives in Africa to consider how to build more child-to-child delivery into care, as exemplified by the Mpika project. This would make ECEC less costly to parents, could be educationally beneficial to older children delivering some of the care, and might help alter parental perceptions that ECEC is just another branch of a form of schooling which is culturally alien to them.<\/p>\n<p>Such rethinking and experimentation with ECEC has the potential to develop models that could be applicable in the global north. There, many prominent social commentators are recognising that social responsibility \u2013 and not just cognitive skills \u2013 is an important outcome of child development. African experience could offer the global north some suggestions about how to nurture that vital element of child development, neglect of which poses a global challenge for the future of humankind.<\/p>\n<div class=\"retrofit-references\">\n<h4>References<\/h4>\n<p style=\"padding-left: 1.8em;\"><em>\u00a0Serpell R (2017), <a href=\"https:\/\/journals.sagepub.com\/doi\/abs\/10.1177\/1745691617704419\" target=\"_blank\" rel=\"noopener\">How the study of cognitive growth can benefit from a cultural lens<\/a>, Perspectives on Psychological Science, 12.5<\/em><\/p>\n<p style=\"padding-left: 1.8em;\"><em>\u00a0Serpell R (2019), Perspectivist challenges for ECD intervention in Africa, in Kj\u00f8rholt AT &amp; Penn H, <a href=\"https:\/\/www.palgrave.com\/gp\/book\/9783319913186\" target=\"_blank\" rel=\"noopener\">Early Childhood and Development Work<\/a>, Palgrave Studies on Child Development<\/em><\/p>\n<p><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>Rolling out a \u2018Western\u2019 model of early childhood education and care (ECEC) is a wasted opportunity to build relevance, excellence and trust.<\/p>\n","protected":false},"author":147,"featured_media":12015,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_uf_show_specific_survey":0,"_uf_disable_surveys":false,"footnotes":""},"categories":[5794,435,5767],"tags":[449,32,48,6],"acf":[],"_links":{"self":[{"href":"https:\/\/childandfamilyblog.com\/wp-json\/wp\/v2\/posts\/11999"}],"collection":[{"href":"https:\/\/childandfamilyblog.com\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/childandfamilyblog.com\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/childandfamilyblog.com\/wp-json\/wp\/v2\/users\/147"}],"replies":[{"embeddable":true,"href":"https:\/\/childandfamilyblog.com\/wp-json\/wp\/v2\/comments?post=11999"}],"version-history":[{"count":6,"href":"https:\/\/childandfamilyblog.com\/wp-json\/wp\/v2\/posts\/11999\/revisions"}],"predecessor-version":[{"id":21083,"href":"https:\/\/childandfamilyblog.com\/wp-json\/wp\/v2\/posts\/11999\/revisions\/21083"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/childandfamilyblog.com\/wp-json\/wp\/v2\/media\/12015"}],"wp:attachment":[{"href":"https:\/\/childandfamilyblog.com\/wp-json\/wp\/v2\/media?parent=11999"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/childandfamilyblog.com\/wp-json\/wp\/v2\/categories?post=11999"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/childandfamilyblog.com\/wp-json\/wp\/v2\/tags?post=11999"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}