The Pedagogic Problem: A Situational Analysis

byAnitra Butler-Ngugi Teacher Education Department Prince George's Community College

For centuries, Westernized instruction, inculturation, and indoctrination have been carried out using a pedagogical model of teaching rooted in intellectual tyranny and European hegemony. Bernstein’s theory of the pedagogic device provides a comprehensive framework for understanding the complex relationships between society, education, and the individual. It highlights the role of power and control in the development and transmission of knowledge, and it calls for a critical approach to curriculum development that challenges existing structures and assumptions. Bernstein’s pedagogic device theory eloquently elucidates the mechanisms through which pedagogy reinforces Western educational frameworks, providing a crucial explanation for the limited benefits that Western education has yielded for African communities globally. Therefore, it is imperative for Black studies programs and teacher education programs to transition from Western-centric methods of knowledge transmission to approaches more closely aligned with African perspectives and practices, as a means to re-Africanize our mindset and educational paradigms. Ubuntugogy is the vehicle for that transition.

Ubuntugogy

In 2005, Bangura conducted the first serious discussion of ubuntugogy and how this African educational paradigm transcends pedagogy, andragogy, ergonagy, and heutagogy. Bangura (2005) defined pedagogy as the art and science of teaching. He defined andragogy as the art and science of helping adults learn. The art and science of helping people learn to work was defined as ergonagy, while the study of self-determined learning was defined as heutagogy (Bangura, 2005). Andragogy, ergonagy, and heutagogy are all models of teaching and learning, while pedagogy concerns itself specifically with teaching. This distinction is important because the art and science of teaching is concerned with knowledge transmission and knowledge acquisition. For this query, I used situational analysis, which offers a nuanced understanding of ubuntugogy and its impact on African people.

Background

Knowledge can be defined as ways in which a culture codifies and organizes information. Hence the pedagogic device orders and disorders principles and rules for passing on knowledge. Information codified by Western culture has been recontextualized for teachers’ transmission and students’ acquisition by way of the pedagogic device. In the case of the African struggle for liberation, colonization has caused indigenous African knowledge to be marginalized and African-centered epistemes subjugated. As a result, Westernized education is a pivotal cultural instrument used in the Western empire to maintain its power structures: Unfortunately, given the global hierarchy that is a hallmark of modernity, learning is unidirectional: Africans must learn from Europeans and Americans (including their pathologies); Africans, on the other hand, are not perceived to have anything of value that they could teach the West. (Oywm, 2015, p. 6).

In short, Europeans and Euro-Americans have “deprived Africans of legitimacy and recognition in the global cultural order dominated by European patterns (Quijano, 2007, p. 170). Nonetheless, Carruthers reminded us that “when we understand the mind of the oppressors then we can develop a successful plan” (1999, p. 33). The pedagogic device is a tool used by oppressors that “pulls Africans away from their roots, away from their own knowledge, and away from their own knowledge holders, into a chasm of dependency on others whose values and understandings have been shaped in very different cultures, histories, and environments” (Nsamenang, 2006, p. 296).

Theoretical Framework

Bangura (2019) defined ubuntugogy as “an indigenous African educational and knowledge system comprising the art and science of learning and teaching that is undergirded by humanity towards others” (p. 133). Ubuntugogy is rooted in the Bantu African worldview and lifestyle known as ubuntu, a term derived from the Nguni languages of Southern Africa (Ndebele, Swati/Swazi, Xhosa, and Zulu), which translates to a sense of compassion, humanity, or benevolence. Bangura argued that “ubuntugogy transcends pedagogy, andragogy, ergonagy and heutagogy” because ubuntugogy acknowledges the interrelatedness, interdependence, and interconnectedness of planetary elements and the biodiversity of species (2005, p. 31). Ubuntugogy offers a more inclusive and humane educational approach that leads Africans to cognitive justice and epistemic freedom because ubuntuogogy allows us view ourselves and our environment through an Afro-centric lens.

In his writings, Asante frequently emphasized the need for a new educational paradigm tailored specifically to African teachers and learners, a concept highlighted by Bangura (2019).

This novel paradigm, ubuntugogy, aligns with Asante’s vision, as it provides a comprehensive and detailed exploration of the distinctive educational thought processes inherent to Africans and those in the diaspora. This endeavor requires a comprehensive understanding of the African personality, which entails outlining African philosophical perspectives and a unique African worldview that integrates both tangible and intangible elements. It also necessitates a deeper appreciation of the intrinsic thought processes and attitudes that shape the African experience, encompassing both the physical and metaphysical realms of existence.

Ubuntugogy, a term rich in cultural significance, is founded on three key tenets: religiosity, consensus building, and dialogue. These principles serve as essential approaches to Africanizing educational curriculum, a concept referred to as sebayit. As defined by Obenga (2004), sebayit encompasses written teaching, instruction, wisdom, and pedagogy (2004, p. 34). Sebayit represents the transition of pupils from darkness into intellectual and spiritual enlightenment. Ubuntugogy thus embodies the spirit of learning and of nation building for individuals of African descent, drawing upon the collective wisdom and communicative strength of African spiritualism, consensus building, and dialogue.

Research Methodology

Under the purview of the research methodology, I scrutinize the impact of the pedagogic device on African epistemologies. This device has been instrumental in the marginalization of indigenous African ways of knowing, knowledge production, and perspective development. My aim is to reveal the persistence of this device in maintaining power dynamics and societal norms that originated in the colonial era. In this way, I hope to understand the mechanisms through which the pedagogic device reinforces these longstanding structures.

To develop a theory of the pedagogic device’s impact on contemporary education, I categorized narrative data from a literature review on the sociology of pedagogy into one social world/arena map. I also used secondary data from the World Inequality Database on Education, which uses data from the United Nations Educational, Scientific, and Cultural Organization (UNESCO); the 2018 results of the Program for International Student Assessment (PISA); and the 2022 results of the National Assessment of Educational Progress (NAEP) conducted in the United States. These results were captured and added to the social world/arena map. The pedagogic device lies at the center of the map.

According to Bangura (2011), a situational analysis is “a variation of grounded theory that seeks to extend Anselm Strauss’s ecological social worlds/arenas/discourses framework” (p. 19). One strength of situational analysis “as a mode of qualitative inquiry lies in Anselm Strauss’s analytic framework of social worlds/arenas theory, which he developed in tandem with but separate from grounded theory” (Clarke et al., 2018, p. 149). Clarke (2005) argued that Strauss’s negotiated, processual ordering framework can be considered for laying out the major elements of situations. Strauss identified these elements as spatial, temporal, technological, work, sentimental, moral, and aesthetic orders. Because situational analysis uses cartographic approaches to understand phenomena, a social worlds area map was constructed to “lay out the major collective actors (social worlds, organizations, institutions, etc.) and the arena(s) of commitment and discourse with which they are engaged in ongoing negotiations in the situation of inquiry” (Clarke et al., 2018, p. xxiv). The strengths of this approach include its critical socialjustice edge to qualitative inquiry, as Clarke (2018) suggested that situational analysis “offers distinctive concepts and maps to help analytically grapple with power in both its more solid and fluid forms. It also works to encourage collaborative research strategies that can support more inclusive participatory, decolonizing, and (post)colonial projects” (p. xxv).

Due to the intricacy of this type of analysis, the adaptability and transparency of the method could pose difficulties for deriving definitive insights from the data. In addition, the use of diverse cartographic techniques coupled with a focus on comprehending the intricacies and disparities requires great proficiency in the researcher. The methodology’s ability to encompass an extensive range of research endeavors while simultaneously valuing diversity and complexity could also result in an abundance of data and viewpoints that could be daunting to sift through and interpret. I address the limitations of situational analysis by following standardized procedures and guidelines to mitigate the difficulties created by the adaptability and transparency of the method. This helped ensure consistency in the analysis, making it easier to draw clear and reliable conclusions. I also maintained clear and comprehensive documentation of the analysis and decision criteria to enhance transparency and accountability. The results presented here stem from Strauss’s negotiated and processual ordering framework, which was used to systematically arrange the various situations within the major elements.

Spatial Elements

Pedagogic practices can be either explicit or implicit in their hierarchies, affecting the spatial dynamics between the transmitter (teacher) and the acquirer (student). The spatial organization of knowledge and its boundaries upholds existing power structures by determining what knowledge is considered legitimate and who has access to it (Sadovnik, 1991). The classification rules of the device define the boundaries between different categories, such as subjects or disciplines. A strong classification results in well-defined boundaries, whereas a weak classification leads to more integrated content. The actors setting the spatial rules are Western institutions of higher learning and for-profit industries.

Temporal Elements

The sequencing rules within the pedagogic practices of the device establish a temporal order of learning, with explicit rules making the learner aware of their developmental trajectory. The temporal organization of pedagogy upholds societal norms by establishing a standardized progression of learning, potentially disadvantaging students who do not conform to the expected pace or sequence of learning (Sadovnik, 1991). The sequencing and pacing rules of the pedagogic device determine the order in which content is taught (sequencing) and the rate at which students are expected to learn (pacing). The actors setting the temporal rules include faculty in primary, secondary, and tertiary schooling institutions.

Work Elements

Pedagogic practices involve work in terms of the effort required by both transmitters and acquirers to fulfill their roles. The criteria rules of the device uphold power structures by establishing standards and expectations that reflect the values and norms of the dominant culture (Sadovnik, 1991). The criteria rules define what counts as legitimate knowledge and what is valued in the educational process. The actors setting the criteria rules include agents of state educational agencies and trainers, curriculum authorities, decision makers, and teacher education institutions.

Sentimental Elements

The pedagogic practices embedded in the relationships between transmitters and acquirers carry an emotional undercurrent that can subtly shape the learning experience, either by supporting or concealing the sentimental elements involved. This implies that the pedagogic relationship extends beyond mere instruction to encompass an emotional and psychological dimension that is integral to the educational process. Consequently, the nature of these pedagogic interactions plays a pivotal role in influencing how societal norms and values are transmitted, with the potential to either challenge or reinforce existing power structures.

Moral Elements

Education is fundamentally a moral endeavor, expressing the prevailing ideologies of those in power. This moral aspect is intricately woven into the rules of the pedagogic device that defines the pedagogic practices, dictating the expected conduct, character, and decorum in the educational environment.

Aesthetic Elements

The aesthetic elements inherent in the pedagogical practices of the device include not only the content and delivery of knowledge but also the way the environment nurtures learning. These aesthetic considerations are manifested through the training content, the structure of course curriculums, and the methodologies employed in teaching. Collectively, they play a pivotal role in upholding and perpetuating societal power structures, subtly influencing both the educational experience and the broader social context in which learning occurs.

In sum, each of the elements used for this situational analysis highlights how the rules of Bernstein’s pedagogic device reflect and reproduce social class and power relations within Western cultures. As such, Bangura’s ubuntugogy is a “sine qua non for educating Africans” and Africans in the diaspora (2019, p. 153).

Conclusion and Recommendations

Hilliard (1998) said, “We cannot wait for a more humane pedagogy to evolve” (p. 122). This situation analysis extrapolates the ways that pedagogy reinforces subjugation and inequities. Wilson (1998) claimed, We cannot advance or appropriately defend our interests and lives as an Afrikan people if we place the fate of our community in the hands of the educational establishments of our oppressors and enemies. . . . Afrikan peoples and Afrikan leaders should be the recipients of an Afrikan-centered education. (p. 206)

Hence, something very different must be done to liberate the production of knowledge, reflection, and communication from the pitfalls of European rationality and modernity. Bangura’s ubuntugogy might just be the salvation for Africans worldwide. Bangura argued that “after almost three centuries of employing Western educational approaches, many African societies are still characterized by low Western literacy rates, civil conflicts and underdevelopment” (2005). In sum, “to liberate the production of knowledge, reflection, and communication from the pitfalls of European rationality/modernity” (Quijano, 2007, p. 177), we must employ Afrocentric instructional design models, resources, and materials using an Afrocentric paradigm. A massive reeducation process is also necessary and should occur in an African “communi-versity” (Wright, 1984). Like Bangura, I advocate the adoption of ubuntugogy by African professors, African teachers, and African teacher educators.

References

Bangura, A. K. (2019). Branches of Asanteism. Lanham, MD: Lexington Books https://doi.org/10.4135/9781412985833 https://doi.org/10.1080/00207590544000077

Bangura, A. K. (2011). African-centered research methodologies: From ancient times to the present. Cognella.

Bangura, A. K. (2005). Ubuntugogy: An African educational paradigm that transcends pedagogy, andragogy, ergonagy and heutagogy.

Carruthers, J. H. (1999). Intellectual warfare. Third World Press.

Clarke, A. E. (2005). Doing situational maps and analysis. SAGE Publications.

Clarke, A. E., Friese, C., & Washburn, R. (2018). Situational analysis: Grounded theory after the interpretive turn (2nd ed.). SAGE Publications.

Hilliard, A. G. (1998). SBA: The reawakening of the African mind (revised ed.) Makare Publishers.

Mignolo, W. (2011). The darker side of Western modernity: Global futures decolonial options. Duke University Press.

Nsamenang, A. B. (2006). Human ontogenesis: An indigenous African view on development and intelligence. International Journal of Psychology, 41(4), 293–97.

Obenga, T. (2004). Egypt: Ancient history of African philosophy. In K. Wiredu (Ed.), A companion to African philosophy. Malden, MA: Blackwell Publishing.

Oyum, O. (2015). What gender is motherhood? Changing Yoruba ideals of power, procreation, and identity in the age of modernity. Palgrave Macmillan.

Quijano, A. (2007). Coloniality and modernity/rationality. Cultural Studies, 21(2–3), 168–78.

Sadovnik, A. R. (1991). Basil Bernstein’s theory of pedagogic practice: A structuralist approach. Sociology of Education, 64(1), 48–63.

Wilson, A. (1998). Blueprint for Black power: A moral political and economic imperative for the twenty-first century. Afrikan World InfoSystems.

Wright, B. E. (1984). The psychopathic racial personality and other essays (2nd ed.). Chicago: Third World Press.