Commission for International Adult Education (CIAE) of the American Association for Adult and Y Continuing Education AR (AAACE) R IB Proceedings LN of th AD e A 2I0B18 InterOnFa tional Pre- YC T onferenceI RSSeptember 30-October 2 VE Myrtle Beach, South Carolina UN I American Association for Adult and Continuing Education 827 Powers Ferry Road, Building 14, Suite 100, Atlanta, GA 30339, US Phone: (678) 271-4319, Fax: (678) 229-2777, E-mail: office@aaace.org Commission for International Adult Education (CIAE) of the American Association for Adult and Continuing Education (AAACE) 67th Annual Conference RY CIAE Mission Statement A The Commission on International Adult Education (CIAE) of the AmericaRn Association for Adult and Continuing Education (AAACE) provides a forum for tBhe discussion of international issues related to adult education in general, as well as aIdult education in various countries around the globe. The following purposes su mLmarize the work of the Commission: N • To develop linkages with adult education assocAiation in other countries • To encourage exchanges between AAACE and associations from other countries © To invites conference participation andA preDsentation by interested adult educatorsaround the world © To discuss how adult educators froBm AAACE and other nations may cooperate on projects of mutual interest and bIenefit to those we serve The Commission holds its annOual mFeeting in conjunction with the AAACE conference. © 2018 Copyright of eacYh pa per is held by the author(s). The views expressed are solely those o f the authors and do notT represent the views of the CIAE or AAACE.I Mejai B. M. AvSoseh, Ph.D., Editor DirectoEr, CRommission for International Adult Education, AAACE M eiai.A voseh@ usd .edu VIaVleriana Colon, Ph.D., Editorial Assistant Ncolonv@ vcu.eduU Commission for International Adult Education (CIAE) of the AAACE International Pre-Conference 2018 Table of Contents CIAE Mission Statement hi Acknowledgements iv Message from AAACE President v Table of Contents viiY THE ROLE OF ADULT EDUCATION IN SUSTAINING CITIES AND 1 COMMUNITIES THROUGH INNOVATIVE TECHNOLOGY IN NIGERIA R Mary Olufunke Adedokun, Ph. D. A Comfort Wuraola Adeyemo, Ph.D. R Babajide Gabriel Agboola, Ph.D. LOW LITERACY AND ASSOCIATED CHALLENGES FOR IB 13 SUSTAINABLE COMMUNITY DEVELOPMENT IN IGBO-ORA, AN AGRARIAN COMMUNITY IN NIGERIA L Kofo A. Aderogba, Ph.D. N CRITICAL CONSCIOUSNESS AND EMPOWERMENT ISSUES IN 27 UNDERGRADUATE CLASSROOMS: A STUDY AT TAIF UNIVERSITY IN SAUDI ARABIA D Sarah M. Alajlan, Ph.D. Obaidalah H. Aljohani, Ph.D. A MOTIVATING ADULT LEARNERS TBO LEARN AT ADULT-EDUCATION 37 SCHOOLS IN SAUDI ARABIA I Obaidalah H Aljohani, Ph D. F Sarah M. Alajlan, Ph.D. AFRICAN CULTURES A NOD THE CHALLENGES OF QUALITY 49 EDUCATIONFOR SUSTAINABLE DEVELOPMENT Samuel AmponsaIhT, D. YEd. Chris Olusola Omoregie, Ph. D. Boakye Owusu Ansah, Ph. D. ICT TOORLS FSOR PROMOTING SELF-PACED LEARNING AMONG 57SANDEWICH STUDENTS IN A NIGERIAN UNIVERSITYAppolonia 0 . Anurugwo AVDULT AND CONTINUING EDUCATION STUDENTS’ SUCCESS AND 67 N INTERGENERATIONAL SOCIO-ECONOMIC MOBILITY IN ERA OF RAPID GLOBAL TECHNOLOGYU Elizabeth S. Balderas, M.A.ADULT EDUCATION AND THE IMPORT OF CRITICAL THINKING IN A 79 GLOBAL ERA OF ACCELERATED TECHNOLOGY Michelle M. Bauer Mejai Bola Avoseh, Ph.D. THE OPPRESSION OF ADULT LEARNERS: 89 vii THE IMPACT OF TRADITIONAL PEDAGOGY, BANICING THEORY, AND UNIVERSITY BUDGET CONSTRAINTS ON INTERNATIONAL LEARNERS Jared S Cook Karen A. Card, Ph.D. ADULT EDUCATION AND TRAINING PARTICIPATION TRENDS BY 99 THE MIDDLE-AGED ADULTS IN THE U.S. AND SELECTED OECD COUNTRIES Phyllis A. Cummins, Ph.D. Y Takashi Yamashita, Ph.D. Katherine Harrington, M.S., M.A. R FREIRE’S CONSCIENTIZATION AND THE GLOBAL STUDENT: A 113 TOWARDS EMANCIPATORY TRANSFORMATION Rahsaan Dawson R Mejai Bola Avoseh, Ph.D. B EMERGING SUSTAINABILITY LEADERS: ASSESSING LONIG-TERM 125 IMPACTS OF SUSTAINABILITY EDUCATION L W endy Griswold, Ph.D. GLOBAL LEARNERS - LOCAL ADJUSTMENTS: EXNAMINING THE 137 IMPACT OF CULTURE AND EDUCATION BACAKGROUNDS ON ACADEMIC READINESS, ADAPTATION AND SUCCESS OF A COHORT OF CHINESE MBA STUDENTS D Patrick Guilbaud Ph.D. A Duha Hamed, Ph.D. B FUNDrNG INDIVIDUAL LEARNI NIG ACCOUNTS IN THE LATTER HALF 149 OF LIFE: A COMPARISON OFF INITIATIVES IN FOUR COUNTRIESKatherine Harrington, MS, MA Phyllis A. Cummins, Ph.D. O Takashi Yamashita, PhY.D. WHERE IS THE ETQUITY? DIFFERENT STATES, DIFFERENT HURDLES 159 AND RULES FOIR INTERNATIONAL STUDENTS:AFFORDABSILITY OF AND ACCESS TO U.S. HIGHER EDUCATION FOR INTERNATIONAL STUDENTS Masha Krsmanovic, M.S. KEathleRen P. King, Ed.D VLou L. Sabina, Ph.D.ITEACHER MOTIVATION AND JOB SATISFACTION: A CASE STUDY 173 N OF NORTH WEST NIGERIA Candidus C. Nwakasi, MSPH.U Phyllis A. Cummins, Ph.D.INTEGRATING TECHNOLOGY TO ADULT AND DISTANCE LEARNING 185 IN BOTSWANA, NIGERIA, AND SOUTH AFRICA: PROSPECTS, CHALLENGES, AND MITIGATIONS Akpovire Oduaran, Ph.D. viii TRYING FOR A LEARNING CITY BEFORE MY COUNTRY LEAVES 195 UNESCO: A PERSONAL ACCOUNT OF SETTING OUT IN A TIME OF TRUMP Annalisa L. Raymer FOSTERING TRANSFORMATIVE PROFESSIONAL DEVELOPMENT: THE PROCESS OF A TRAINING PERSPECTIVES QUESTIONNAIRE DEVELOPMENT 207 Concetta Tino, Ph.D. Daniela Frison, Ph.D. Y WRITING MY WAY THROUGH ITALY: ARTS-BASED R215 AUTOETHNOGRAPHY FOR INTERNATIONAL ADULT EDUCATION Nancy Teresi Truett, M.S., N.C.C., L.P.C-M.H.S.P. A CAPACITY BUILDING INDEX OF LECTURERS AND STRATEGIERS FOR 229 EFFECTIVE ADULT EDUCATION PROGRAMMES IN THE ERBA OF TECHNOLOGICAL INNOVATION IN SOUTH-EAST NIGERIAI Nneka A. Umezulike, Ph.D. L LIBERATING EDUCATION AND THE CHALLENGENS O F 243GLOBALIZATION AND TECHNOLOGY April A. Valdez A Mejai B.M. Avoseh, Ph.D. POPULAR AND NON-FORMAL EDUCAATIOND IN GUATEMALA AND 253 GUINEA-BISSAU: THE LEGACIES OF FREIRE AND CABRAL Danesha N. Winfrey IB O F TY RS I IV E UN IX AFRICAN CULTURES AND THE CHALLENGES OF QUALITY EDUCATIONFOR SUSTAINABLE DEVELOPMENT Samuel Amponsah, D. Ed. 1 Chris Olusola Omoregie, Ph. D. 2 * Boakye Owusu Ansah, Ph. D.4 ABSTRACT. In 2015, the world, through UNESCO adopted the 2030 agenda for sustainable Y development floated on 17 Sustainable Development Goals (SDGs) to “transform our world.” SDG4 titled Quality Education seeks to “ensure inclusive and equitable quality education for all and promote lRifelong learning.” An ordinary look at SDG4 would make it appear as an extension of Education for All. However, there are differences. One difference that stands out is the undercurrent of the need to connect education to the key indicators of existence in its context especially through learning and equity. SDRG4, as indeed many policies and agenda at the global level, tends to face challenges peculiar to the uniBqueness of the African continent. Most governments struggle to include such goals in their national plaIns in ways that connect the real context of their people. One major area of concern for us is the area ofL culture where most programmes introduced into Africa, including into schools, are dressed in cultures for eign to the receiving communities. The authors of this paper argue that for SDG4 and similar programmes to fulfill their objective; they must find ways of embracing and adapting authentic African culture. TheN authors theorise in literature and use African cultures to drive its analysis. We conclude that AfricaAn culture is the most viable framework for ensuring quality education that causes and sustains deveDlopment along the lines envisaged by SDG4. Keywords: African, Akan, culture, quality educatioAn, Yoruba I Background Beyond earlier clamour of eduFcatio nal provision for everyone, Sustainable Development Goal4 (SDG 4) requires that education should be of quality by incorporating beliefs and norms of the people to the planning and implementation of school systems. Quality education could be refer reOY d to as education with cultural components that connects to the meaning-making schemes of the people’s world. What then is culture? Ayisi (1972) after interrogating sIoT many definitions of culture describes it ‘as a way of behaving; it is the way we do things and... the means by which we do things’. He also came up with the descriptioSn of culture with a structure that takes social realities of society into consiRderation.WEe must be quick to point out that the idea of the African culture risks being a fallacy Vbecause of the intimidating diversity of Africa and Africans. In spite of this diversity, I there are central cords that bind these contrasting diversity of culture and people in Africa. Central to these cords is religion. Mbiti (1969) had submitted that the African is N “in all things religious.” He further affirmed that “religion is in their (Africans’) whole U system of being” (p. 3). Closely woven around religion are ancestors, community, marriage, kinship, household, inheritance, vocation, government, judicial processes, 1 Department of Adult Education and Human Resource Studies, University of Ghana; samposah@ug.edu.gh 2 Department of Adult Education, University of Ibadan, Nigeria; comoregie@gmaiI.com 4 University College, Texas State University; owusuansah.boakye@mailbox.ciu.edu 49 festivals, rituals and taboos. This culture oozes out of the people’s daily interactions with the physical and spiritual world. This is what Anyanwu (1983) was referring to with his submission that to the African “culture is not established as a result of empirical research but as a product of the African experience in the world” (p. 24). These structures are important because what we call African culture have been influenced greatly by other associations especially European and American cultures (Falola 2016, Came 2001, Rodney 1972). However, and in spite of these influence, we subscribe to the African culture that represents the totality of the meaning-making schemes of the African. Our use of culture aligns with Anyanwu’s (1983) summation that “the African cultural Y process is one of discipline. It insists that the individual should be seen in the lighRt of the whole - family, group, community, the past and the future generations” (p. 24). The African culture pivots on corporate existence with a holistic worldview. RDespAite other influences, some elements remain in African societies that survived the colonial experiences. For example, the Yoruba who find themselves in multiple places have contributed to the ideas about reality of cultural diversity and mLultIic Bulturalism. Tolerance is a core element in Yomba character as we do not seek cultu ral insularity but cultural inclusion (Falola, 2016). . • h < African Cultures N Ezedike (2009, p. 455) defined African culture as: A‘the sum total of shared attitudinal inclinations and capabilities, art, beliefs, moral codes and practices that characterise Africans. It can be conceived as a continuous, Dcumulative reservoir containing both material and non-material elements thBat arAe socially transmitted from one generation to another. African culture, therefore, rIefers to the whole lot of African heritage’. Ezedike’s conceptualization of African culture highlights the fact that our culture trickled from generation to generation throuFgh o ratory practices of the people: a reason for which most of the important aspects of the culture might have been lost or altered. Having defined culture asO the African experience in the world, we align with, the presentation of AfriYcan culture as enunciated by several African writers including (Anyanwu 1983T, Falola 2016, & Dickson, 1985) who severally concur that culture is a complex wholIe that embodies the totality of the African in a community, a lifelong process that bestrides birth and death. African culture embodies knowledge, belief, art, morals, laws, and customs. However, there is the need for programmes and policies introdRuceSd to Africa to take cognisant of the structure, texture and tendencies of their iEndigenous conceptual schemes. Since they cannot do this without attention to African culture, it becomes necessary for them to allude explicitly to the “product of the African IVexperience in the world” (Anyanwu 1983, p. 24). And finally, this perhaps is what Idang (2015) calls cultural manifestations which cannot be devoid of language. However, we N share the sentiments of other writers who noted that irrespective of the cultural manifestations, underlying beliefs and practices bring together people, which make U culture capable of defining people on the African continent. We fully subscribe to the fact that some aspects of the African culture needed to be checked out of African societies due to the dangers they posed to corporate society. We are, however, by this paper setting the tone that elements of our culture such as vocationalization, character formation, the idea of common good and stories of heroic 50 exploits are capable of positively contributing to quality education for sustainable development if they are given a place in modem forms of education. The Traditional African Concept of Development Several scholars such as (Avoseh 2009, Dickson 1985, Falola 2018, Gaba 1975, Nyerere 1979, Prah 1993, 1995, & Rodney 1972) have presented the nature and process of development in traditional Africa from various perspectives but which all subsist in the holistic framework in line with the nature of the African way of life. For example, FalYola (2018) juxtaposed cultural identity and development. His central question was “how Africa can develop without losing its identity?” (p. 266). He presented cultural idRentity in its formative sense as complex and “involving the multiple issues of history, A. , environment, values, social stratification, knowledge, power, and wealth” whose boundary coincides with the “domain of development” (p. 266). He usedR three themes as focus of his analysis of the cultural identity and development synchBronicity. The first two themes are pertinent to our discussion. They are (i) “indigenouLs paI tterns” and identity in pre-colonial Africa, (ii) “how foreign contacts and domination have created dislocations...and alternative values” (p. 267). Falola’s second theme has its antecedent in scholarly history in Rodney’s (1972) How Europe UnNderdeveloped Africa. History and the African reality have since made Rodney’s thesiAs an incontrovertible pronouncement. Beyond Falola and Rodney, Prah (1993 & 1995) used the linguistic lane of culture to argue for mass education, scientific and technoDlogical development in Africa. In a similar vein Dickson (1985), arguBed fAor a symmetric relationship between education, culture and development. He pointeId out that there were still fundamental flaws in the form and content of education in Africa that disrupt the education-development continuum. Drawing from persona l experiences; he pointed to the hollow nature of the literature used in African educFation. While he acknowledged that most of the literature from the West may be of the highest scholarship he raised doubt about their relevance to the African context. AccoOrding to him, the content of such literature “may be so divorced from the reality of the A frican life experiences that the knowledge acquired remains somewhat unreTal.. .Y(with) no impact on the learner or society to which they belong” (p. 47). I . . ;5 , FurthermoSre, Avoseh (2009) drew from the African Ujamaa (African socialism) in relation to the community and participatory development in traditional Africa to establish tEhe inRterconnectedness of life and living. He reaffirmed the intricate connection between everything in the community, including the “material and the spiritual, the unborn, the IVliving and the departed - all combine to define life in the community” (p. 15). He further argued that the values (cultures) of the community are in symmetry with the educational N system. According to him; “traditional African education is synonymous with life and U living in a community” and that “the values are couched in songs, festivals, celebrations, myths, taboos, proverbs, and stories” (p. 15). Avoseh concluded by drawing attention to how Nyerere adapted the holistic traditional African perspective of education and development into modem development efforts in Tanzania. Similarly, Gaba (1975) in his analysis of The traditional African way o f nation-building presented development from the perspective of indigenous Africans. These Africans are 51 /» , “guided by their indigenous values despite their exposure to the acculturising influences of impinging value systems which stem from milieu other than the traditional African” (p. 6). The United Nations (UN) has established that Africa is the fastest growing continent while Europe is shrinking the fastest in terms of population. However, there is no data (official or unofficial) to indicate that Africa’s cultural values are growing at the pace of its population. In the absence of official data: our hypothesis is that African culture and values have been overwhelmed by “milieu other than the traditional African” and that African culture is shrinking at the pace in which its population is growing. This creates a huge wedge between African cultures and education for development. DicksYon (1985) warned of the danger posed to development by this dislocation of culture aRnd education. He put it more poignantly describing the path to development as a path to “stagnation and confusion.” Furthermore, he warned that development in AfrAica will continue to be a mirage as long as “the conception of development does Rnot take into account the African cultural reality...” (p. 49). B It is worth noting that in the traditional African setting, the youngeIr ones needed not to worry about their future occupations because their culture cateLred for the vocations of the younger generation. This value was naturally imbibed inN the younger generation as they served as apprentices in the trade of their fathers/mothers or the men/women who took care of them. Typically, a hunter’s son will follow the status quo, so will a farmer, carpenter or a goldsmith’s son. When it comes to thAe societal level, Idong (2015), in what he captures as the ‘economic value’ of AfricanD culture noted that groups in the same vocation will come together to help a member and this will continue when others needed same. In the Nigerian set up, this formB of Acooperatively working and helping each other is termed ‘osusu’. Among the Akans oIf Ghana, if farmers engaged in same, it is termed ‘nobua’. With this system at work, there was hardly any member of the society who remained unemployed, except for those who were lazy and did not want to fend for themselves and their families. F . A , Character formationY is y e Ot another tenet that we seek to explore within the African culture as a way of promoting quality education for sustainable development. It is noted that among the Akan of Ghana, the elders like, other Africans, used stories (mostly called ‘anansesem’ aImTong the Adkan of Ghana) to instil into members of the society, obedienceS, hard work, manners, fairness, good behaviour and submission to authority (PintRo, 2008).Thompson (1946) reflects on the excitement that was generated when families gathered by the fireside to entertain themselves by way of the elders artistically eExpressing their imaginations to engage, excite and amuse their audience. We are of the Vfirm belief that aside the stories that were told as a way of imbibing in people, especially I the younger ones, virtues held in high esteem by their societies, the art of sitting together, N singing together and perhaps sharing of roasted com or a local drink was enough to help socialise the younger ones and newcomers into the society. Again, it helped to get people U to live, reason and develop together, an equivalent of cooperative living and learning from the West and a strong means of character formation among Africans. It is regrettable that African philosophies have not been able to permeate our educational setups as strongly as the Western philosophies have done. We are in no way arguing that the Western philosophies are not helpful. Our argument is that local problems can best be 52 Ji , solved with local solutions, hence a call to incorporate the African culture into the curricula of our schools. Cues can be taken from South Africa that has laid emphasis on the philosophy of oneness or humanity (Ubuntu), which is an important aspect of the indigenous African system. As captured by Van Wyk (2018), institutions of higher learning in South Africa engaged in strategies to transform their curriculum with a focus on integrating decolonization, Africanism and Ubuntism in the already existing curriculum. An equivalent of the concept of Ubuntu in both Nigeria and Ghana is captured in whaYt (Idang, 2015) captures as ‘social values’ of African culture. Idang, in this regard,R has articulated how festivals and customary laws have together worked to ensure that people work together for the good of society. Without a doubt, Idang has madeR a strAong case for how African social values help to bring unity among its people. We argue that Idang’s statement is limited to the context of the festivals, hence, incorporating these social values into the formal education system will, to a large extent, heIlpB bring about oneness among the people. In the long run, cooperative existence an d Llearning found in African societies can be emulated in the educational circles too. The last element of the African culture that captured ouNr attention as being able to bring about quality education for sustainable developmeAnt is the use of stories of heroic exploits of African characters. As common wiDth African settings, stories come in the form of folklore, folktales, proverbs, etc. and these forms of African culture do not recognize borders. This explains why the same folktales or proverbs could be heard in several distinct African ethnic grouIpsB but A not without the local spice. This argument is validated in Chinua Achebe’s 195 8 novel, Things Fall Apart, through the statement “Ikemefima had an endless stFock of folktales. Even those which Nwoye knew already were told with a new freshness and the local flavour of a different clan” (p.25). The beauty of these stories isO how they always ended with good omen for good characters and the reverse for those w ho had negative tendencies. In effect, these stories were not just to praise the heroic exYploits of characters who were mostly fictitious, rather they were meant to igniteT in the listeners a fire to emulate the good things they heard about those good charactIers.S Challenges of Quality Education for Development in Africa EThe Rchallenges of quality education can be explained by the story of someone called Olu, for the sake of this study, who failed thrice his School Certificate Examination (a public IV examination that is sat for at the end of six years after primary school education in most West African countries). Olu failed his examination because he sat for the examination in N a secondary school where he was taught it is more honourable to fail an examination than U to cheat. At the fourth attempt he passed just with the minimum requirement to enter a University where he did very well and made a good grade and was appointed a teaching assistant immediately after graduation. Olu noted that among his classmates in the university were many who had better results in their school certificate examination. His colleagues in the University then believed that there was nothing really bad in seeking help in examination halls and even allowing 53 someone to impersonate for them. Some of his mates dropped out from school and for those who suddenly found out that they could not continue to behave in the way they used to behave ended up making very lower grades. The challenges of quality education can be deduced from the story as: problem of character; deviant behaviour in society, incompetence of workforce and craze for certificates. Some authors, including, Okoye (2008) and Enoh (2013) have differentiated schooling from education by placing emphasis on the affective domain alongside the cognitive and psychomotor. Okoye stated that ‘the import of education includes acquiring the Y knowledge and skills required for proficient professional services, in addition to cRharacter formation while Enoh indicated there is nothing more fraudulent than making the claim for a group of individuals having a certain level of education when this is noAt supported with corresponding qualitative content. R Education for Sustainable DevelopmentIB Education for sustainable development has been recognised inLternationally as a component of quality education which can make sustainable development achievable in 2030. This can be seen from the targets 4 and 7 of SDGN4. Sustainable development dates back to United Nations conference on the environment in Stockholm 1972. This was followed by the United Nations world commissDion Aon environment and development (our common future) report of 1987 and the UnAited Nations conference on environment and development of 1992 (otherwise known as Rio Earth Summit. The term sustainable development resonated at the end of 2015 millennium development goals when the United Nations againI sBet seventeen goals to be achieved on or before 2030. In all of these engagemeFnts with development agencies, education for sustainable development has become an interdisciplinary pedagogical approach that covers social, economic, political and enOvironmental scope of formal, non-formal and informal learning arrangement. Like oYther goals of education that have pursued individual, organisational and societal purposes such as self-reliance, employability, peace, citizenship, empowermentI aTnd political stability, sustainability has acquired an educational system that supports learning about and developing skills for sustainable development. These skills are Swhat Down (2013) saw as finding ways of developing society in ways which will improve everyone’s quality of life without damaging the environment and without storinRg problem for future generations. It means attending to issues of social justice, eEquity and environmental protection, learning to respect each other and the earth. IV ConclusionN In education for sustainable development, there is the aspect which emphasises the U respect for persons, which in turn imposes cultural implications on educational practices in African countries. This means that African culture as typified by Akan and Yoruba pay attention to the dignity of human beings. Educational efforts at all levels should make respect for the beliefs and norms of the people that take the prime of place. Those constituents of social, economic and environment can be addressed by the African culture when it is introduced to the learning environments that are found mostly outside the 54 j i - school systems. Our central argument is that to ensure inclusive and quality education that drives development, SDG 4 in Africa must avoid the danger of what Onwubiko (1991) calls “externally induced culture change” (p. 132) and which Oguejiofor (2001) calls “cultural alienation” (p. 41). Our concluding argument is put more poignantly by Dickson (1985): .. .any policies which fail to take account of the reality of African culture, properly understood, run the risk of being only half-heartedly embraced.. .because they would be seen to be destructive of the African’s understanding of the Y coherence of life. The kind of education which ignores Africa’s cultural R circumstances runs the risk of producing young men and women whose visions is distorted because it is almost irreconcilably bifocal (p. 50). RA The thrust of Dickson’s warning above is the core of African cultIures and the challenges of quality education for sustainable development. This challenge esBpecially so for UN SDG 4. L References Achebe, C. (1958). Things fa ll apart. London: Heinemann AN Anyanwu, K.C. (1983). The African experience in the ADmerican marketplace. Smithtown, NY: Exposition Press. Avoseh, M.B.M. (2009). A cross-cultural anBalysisA of fighting poverty through education and participatory development. International Journal o f Case Method Research and Application, XXI, 1 (10-18). Ayisi, E. (1972). An introduction to the stuIdy o fA frican culture. London: Heinemann. Dickson, K.A. (1985). EducatOion, cuFlture, and development. In E. N. Emenyonu, E. Okoii, & S. N. Ali(Eds.), Proceeding s o f the first Seminar o f the PWPA o f English Speaking West Africa, University of Ife, Nigeria, (August 26-27). New York, NY: The Professors World Peace Academy; pp. 46-51. Down, L. (2013). TEducYation fo r sustainable development Caribbean partners for educationprogreIsshttps://www. mona. uwi. edu/cop/sites/.. ./Consolidated%2 0Reply%2 0- %2 0ESD.pdf Enoh,R A. (2S013). The neglect of Philosophy of education and the spread of Nigeria’s educational wasteland. An inaugural lecture presented at Cross River University of Technology, Calabar, Nigeria. EEzedike, E. O. (2009). African culture and the African personality. From footmarks to landmarks on IV African philosophy. Somolu: Obaroh and Ogbinaka PublishersN Falola, T. (2018). The Toyin Falola Reader. Austin, TX: Pan-African University Press.U Falola, T. (2016).The Yoruba factor in the world history. Ibadan, Nigeria: Oluben Printers.Gaba, C.R. (1975). The African traditional way of nation-building. Orita: Ibadan Journal o f Religious Studies Vo. IX/1, pp. 3-23. Idang, G. E. (2015). African culture and values. Phronimon, 16(2), 97-111. Mbiti, J.S. (1969). African religions and philosophy. London: Heinemann. u » 55 Nyerere, J. K. (1979). The overall educational conception. In H. Hinzen& V.H. Hundsdorfer (Eds'.), 0 ' Education fo r liberation and development: The Tanzanian experience. London & Ibadan: UIE & Evans Brothers Limited, (pp. 17-55). Oguejiofor, J.O. (200\).Philosophy and the African predicament. Ibadan: Hope Publications. Okoye, I. (2008).Schooling without education, the Nigerian experience. Abuja, Nigeria: Afficana First publishers Oladipo, O. (2002).Introduction: The third way in African philosophy. In 0 . Oladipo (Ed.); The third wYay in African philosophy: Essays in honor ofKwasi Wiredu. Ibadan, Nigeria: Hope PublicRations, pp. 11-16 Oladipo 0 (2002). Kwasi Wiredu’s idea of African philosophy. In O. Oladipo (Ed.); The thiArd way in African philosophy: Essays in honor o f Kwasi Wiredu. Ibadan, Nigeria: HopRe Publications, pp. pp. 3 6 -6 0 . B Onwubiko, O. A. (1991).African thought, religion & culture. Enugu: SNAAP IPress Ltd. Pinto, C.F. (2008). Once upon a time ... Tales between the ethics and aesthLetics. ETEN Annual Conference 2008, Liverpool: Creativity and Employment. N Prah, K.K. (1995). African languages fo r the mass educatioAn o f Africans. Cape Town, South Africa: CASAS. Prah, K.K. (1993). Mother tonguef o r scientific and tecDhnological development in Africa. Bonn: CASAS. - Rodney, W. (1972). How Europe underdeveloped Africa. England: Love & Malcomson. Taylor, E.B. (1871). Primitive culture: R esIeaBrches into the development o f mythology, philosophy, religion, language, art and custom (2"ded.). London: John Murray. Thompson, S. (1946). The folktale. NFew York': Holt, Rinehart and Winston. UNESCO (2015). Sustainab leO development goals: 17 goals to transform our world. https://www.unY.ors/sustainabledevelopment/education/ Van Wyk, M. MI (T2018). Students learn to teach economics using the flipping the class digital pedagogy.(In press).S VE R UN I 56