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Transnational policy borrowing and lending of ideas is mostly from the global North to the global South. In sub-Saharan Africa, transnational policy borrowing and lending is complicated by western “dirty gossips” (distortions and stereotypes) about African societies. While works by Steiner-Khamsi, Quist and Kendall outline the complexities of transnational resource flows to sub-Saharan Africa, analysis of how western distortions about Africa shape transnational policy transfer is lacking. This paper employs symbolic violence and postcolonial frameworks to outline how Europeans and Americans’ “dirty gossips” about Africa have influenced external transfer and flow of educational ideas and practices to sub-Saharan Africa since the colonial era. It also delineates the complicated ways western distortions and stereotypes about sub-Saharan Africa is a strategy by western partners in the global transnational policy borrowing and lending processes to position themselves in trusteeship roles while infantilizing education policy makers in sub-Saharan Africa. The paper argues that western education partners, particularly, western Africanist scholars, employ distortions and stereotypes as important components of their transnational policy borrowing and lending frameworks with the objective to present education in sub-Saharan Africa as a “crisis” and a new frontier, and their resolve to confront, explore and tame the crisis.

Beginning in the nineteenth century, a plethora of western Christian and secular philanthropies introduced “top-down” philanthropic initiatives in Sub-Saharan Africa to promote education and “development”. There seems to be a complex link between the agendas of international philanthropies and their home governments’ broader foreign policy frameworks. This paper discusses American philanthropies’ educational initiatives in Sub-Saharan Africa (SSA) from the 1920s to the end of the twentieth century. The paper focuses on four American philanthropies namely, Phelps-Stokes Fund, Carnegie Corporation, Ford Foundation and Rockefeller Foundation. It argues that American philanthropies’ education initiatives helped to push the United States foreign policy agenda of transplanting adapted education in SSA, extending the social stratification of Black Africans in the global geopolitical processes, and promoting race relations. The agenda was promoted within the framework of White racial superiority and American “idealism” which the philanthropies presented as “development” after nations in SSA attained independence.

This paper employs postcolonial framework to discuss the contradictions of promoting western education in Islamic communities in sub-Saharan Africa (SSA). Prior to colonization, Islamic education was an important socializing process that instilled strong Islamic identity in Islamic communities in SSA. European encounters in SSA and the introduction of western education shifted the socializing process and reconfigured SSA societies and dislocated Islamic communities in the region. I argue that Islamic communities’ marginalization educationally since the colonial era is partly the result of their resistance to western colonization and all its forms. In the first part of the paper I discuss postcolonial discourse and education. The second part discusses education and religion nexus in sub-Saharan Africa. It uses recent Pew Research for example as evidence to delineate the Muslim-Christian gaps in education by age categories and gender. The third part outlines ways western education became a tool for reconfiguring Islamic communities and the rationales behind Islamic communities’ resistance to this form of education. The concluding section discusses contemporary efforts to promote education in Islamic communities in SSA within the rubric of Education for All (EFA).

This article reports on a study of community participation in School for Life, a complementary education programme operating in northern Ghana. The researchers investigated three components of community participation: the nature of the mechanisms used to engage community members as participants in the education process; the actors who engage as participants in education; and the factors that enhance or inhibit an individual’s involvement. They found that this programme uses five approaches that work together to make it a viable mechanism to engage communities, and that community members are engaged at various levels, depending on each person’s previous exposure to education. Moreover, regardless of the level at which members participate, doing so empowers the individual and the community.

This study explores the perceived benefits and challenges of the collaboration model of a complementary education program which operates in marginalized communities in northern Ghana. The scope of the paper includes the background, collaboration as a transformative process, research methodology, findings, and discussion. The study revealed that: (a) the collaborative partners’ “shared values” were a major drive of the collaboration; (b) the collaboration model was fluid, contextual, and an unstructured process; (c) the process provided new strategies promoting school participation in northern Ghana; and (d) the collaborative partners’ idiosyncrasies posed a major challenge to the collaboration.

Complementary education programs have emerged as a useful tool for addressing the educational needs of marginalized communities in the developing world. The literature attributes the success of these complementary education programs to innovative school organization, curriculum development, and community participation. This article is based on a recent ethnographic study that explored the curriculum development process of School for Life (SFL), a complementary education program operating in northern Ghana. The objective of the study was to understand the elements of the SFL curriculum, to explore the different stages of the curriculum development process, and to investigate the stakeholders and their roles in the process. The scope of the article includes the background, the analytical framework, the context of education in northern Ghana, the SFL program, the SFL curriculum development process, and conclusion. Initially, the study revealed that the program utilized elements of both technical and ...

Many ‘alternative primary education’ programmes operating in the developing parts of the world use children’s first language as the medium of instruction. Programme sponsors often base their vernacular language policy on literature that highlights the cognitive and other benefits that accrue from using children’s first languages as the medium of instruction during their early stages in school. Working within a postcolonial discursive framework the paper examines the attitudes of community members, parents, school authorities and schoolchildren toward the use of the vernacular as a medium of instruction in the Shepherd School Programme, an alternative primary education programme, that has been implemented to provide improved educational access for schoolchildren in seven rural northern Ghanaian agri‐pastoral communities.

Community involvement in education has been viewed as a – by no means uncontroversial – means for enabling local members to deepen their participation in the decision-making relevant to their schools by playing a constructive role in the process. On the basis of a study carried out in Ghana, the present contribution to this discussion examines various matters involved in delegating the management of an Alternative Primary Education program to two traditional communities in the north of that country. It also explores how community members, school authorities, the sponsoring non-governmental organization and members of the local management committee themselves perceive such an approach to school management. Issues raised include whether inexperienced and even illiterate local citizens should be allowed to manage their schools, the conflicts which such management often entails and, finally, in what ways it might be beneficially promoted.

This paper is an investigation of the impact of the Shepherd School Program, a non-formal basic education program implemented in seven pastoral communities in northern Ghana. The paper argues that non-formal basic education programs can have an important impact on the educational development of a community. However, for this to be possible, the context of such programs must answer to communities’ social, cultural, economic and other immediate needs.