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African ideas, science, technology, scholarship and worldviews have been disproportionately displaced and marginalized in relevant global dialogues. In academic circles, African methods of knowing have been questioned, undervalued, mocked, misconstrued, and disregarded, causing apprehension. These negative attitudes are internalized via the educational system, stifling agency and conditioning African learners to rely on technology from outside sources, resulting in the exteriorization of innovation and creativity. African inventiveness becomes "African magic" with no real desire to interrogate, explain, or grasp its basic mechanics. This article contends that technology and creative imaginations exist in African societies. The task, however, remains the exploration and integration of African knowledge systems into higher education. The study aims to demonstrate how the interaction of two components of traditional African education--a sense of community and informal learning--could assist in the embrace, facilitation, and mainstreaming of marginalized African technologies. Although the paper may appear eclectic, it is intended to conscientiously push the paradigm that technology has been integral to African education. Regardless of Africa's technical challenges, salvation does not lie in excessive external reliance but rather in investing and building on Indigenous African knowledges/practices in order to establish an African technological identity.

This article revisits the thoughts of Kwame Nkrumah and Julius Nyerere on decolonizing higher education in Africa. Their critique of colonial higher education centers on the notion that it was designed to promote the economic aspirations of the colonial metropolis, making it socially unjust, culturally irrelevant, and developmentally inapt. For redemption, African universities should align with the aspirations of their societies and promote African cultural consciousness. Their value-laden thoughts are classified into themes, discussed and consequently recommended as ideas for policy considerations because they are yet to firmly influence Ghana's higher education policy framework despite their relevance. The themes are: liberating the African mind; nurturing African character; owning the African narrative; and the essence of knowledge.

This paper examined lifelong education and learning trajectories and issues of policy, ideology and practice that have underpinned the implementation of adult literacy and adult learning education strategies within a lifelong learning perspective in Ghana. Using documentary analysis, the paper noted that although the concept of lifelong education/learning has been used in some national development documents and educational policies, Ghana has no national policy on lifelong learning. The paper found that multilateral and bilateral organisations have influenced the direction and strategies captured in the national development documents and educational policies. The paper found that recommendations from International Conferences on Adult Education have often had very little influence on these national policy texts. For Ghana to be able to provide opportunities for lifelong learning for all there is the need for a vision of lifelong learning that is situated in the present and looks into the future. Ghana must work towards building a culture of lifelong learning. Policymakers need to understand that lifelong learning cannot be achieved when there are no clear-cut policies on adult literacy and adult learning and education, which are all critical components of lifelong learning. The learning needs of the youth and adults have to be given recognition in national development documents and educational policies.

Africans have exhibited tremendous resilience, coping abilities, and strategies to survive in multiple spaces globally despite the tensions and challenges associated with the Euro-colonial enterprise. However, the charge to liberate the African mind remains unabated and requires the unpacking of the complexities of the colonial schema, to advance African agency. The colonial is alive and a lack of scrutiny frustrates an understanding of its nuances and the guises in which it manifests, causing the colonised to perpetuate its plans in ignorance. The article presents selected areas where Africans have been de-centred in consciousness. Termed "moments of dislocation," these areas are historical, linguistic, inferiorisation of the African being, and journey to the West. Although these themes may not be exhaustive, they offer a path to instigate or sustain conversations about the insidious effects of the colonial, and potentially inculcated into discourses and praxis towards mental liberation. Identifying these disorders contributes to the comprehension of coloniality of knowledge, schooling, power, and being. Through critical African education, these concepts would receive unremitting scrutiny for African agency.

Africa's triple heritage (African, Western and Arabian) situates Africa and African people in a uniquely intricate position where African socio-cultural, political and economic realities constantly struggle for agency, having been undermined by false Euro-Christian and Arab-Islamic propaganda. The yearning to be and become African has accordingly been entangled in the demands of Euro-Arabian realities. The purpose of this article is to use the following rites of passage - birth, marriage and death - as a framework to explore the parameters of (not) belonging within this triple heritage in Ghana. Under the framework, the objective is to draw out the tensions, contradictions, complexities, as well as conceptions of (dis)empowerment buried in these legacies, particularly, how departing from Euro-Arabian dictates can be (dis)empowering. The essay critiques the asymmetrical power relations among these heritages, as well as the inclination of the Euro-Arabian heritage to create a (re)composition of Africans based on vulnerability and fear. Ultimately, the thesis explores the possibility of Ghanaians being and becoming African, given Africa's triple heritage. [ABSTRACT FROM AUTHOR]

Reggae music emerged in the 1960s, an era of intense anti-colonial and anti-imperialist sentiments and struggles. Having originated in Jamaica, a jurisdiction where Africans had been enslaved, the genre has a tradition of social criticisms, especially the depravity that asymmetrical power relations extend to Africans globally. Through its Rastafari influences, reggae offers an avenue for redemptive philosophies and complex frameworks to waken consciousness and to offer identity, pride and dignity. To decolonise knowledge and conscientise the marginalised on the issues that enslave them, this article analyses four reggae songs by three artists to show how the content of some reggae songs can serve as critical literature for critical pedagogy (CP) in the African academe. CP creates the atmosphere for learners to identify the machinations of dominant forces in education and how to nurture agency for liberation. It promotes an association between education and society, arguing against the annexation of higher education by private capital. The ethos of reggae music, Rastafari and CP converge on the interactions between knowledge, authority and power. [ABSTRACT FROM AUTHOR]