**Abstract**

This chapter is a theoretical exposition of the African university education system that is characterized by domination of the Eurocentric epistemological paradigm owing to factors such as colonialism, imperialism, and globalization. I argue that such domination contradicts knowledge democracy and it ought to be challenged. Secondly, I argue that African universities should make the African epistemological paradigm central in their education system. Thirdly, I argue that South-South cooperation should be adopted by African universities to challenge Eurocentric domination since a collective effort, rather than individual attempts, is likely to dislodge foreign epistemological domination.

**Keywords:** African university, epistemology, Eurocentric hegemony, African knowledge systems, knowledge democracy

## **1. Introduction**

Global debates on the understanding of education systems have demonstrated that the Western conception of knowledge as justified true belief is problematic especially when applied to non-Western categories of knowledge. The domination of the Western conception of knowledge has historically and systematically marginalized, silenced stereotyped, dislocated, and decentered alternative conceptions of knowledge in systems of education. The use of the term "African epistemology" has resulted in debates on whether the adjective "African" is necessary especially in the areas of decolonization, Africanization, and transformation of education. The central claim in this chapter is that Western epistemology which dominates African universities is heavily individualistic, yet knowledge is understood as communalistic in the African setting. This scenario requires rethinking so that African universities reflect an African epistemology in their production of knowledge. This is important because knowledge production is central in the university system.

I intend to answer the question of the relevance of African epistemology in African universities by justifying its uniqueness through showing the elements of relationality, dependence, and interdependence. While a lot of literature has been written to justify the use of African epistemology in African universities, this chapter shows the significance of an African relational epistemology within African universities. The research gap I wish to fill is one which provides the relevance of an African relational epistemology to the African university system. I intend to go beyond the

debates on Africanization, decolonization, and transformation of the African university by concentrating on epistemological matters that affect African universities.

The work is divided into four sections. The first section examines the notion of "African university" in the context of epistemology to argue that the notion is logically incoherent. The second section is a critique of Western epistemology that shows that knowledge cannot be transcultural when it is practiced within cultural settings. The third section explores the relevance of African relational epistemology within the African university. The fourth section shows the importance of dialog and links with other epistemic perspectives in the global south with the aim of dislodging Western epistemological hegemony within universities of the south.

#### **2. The African university in the epistemological context**

Before focusing on the meaning of the term "African university," it is important to define the concept of a university. Ryle gives an analogy of a university visitor who is shown key physical structures of a university such as administration blocks, lecture rooms, and libraries. The visitor, having seen key parts of the university, still insists on asking where the university is. The visitor fails to connect the university to its parts so as to realize that real university is a system of how the parts are organized into a functional organic whole. While the visitor assumes seeing the university in the literal sense, the seeing that allows one to understand is in the sense of grasping the connectedness of parts. Beyond Ryle's analogy, I argue that a university is beyond a mere organization of physical structures but it also involves the thinking system that forms the intellectual foundation of the university. This intellectual foundation is the epistemological paradigm. The question I examine in this chapter is whether a foreign epistemological paradigm can be authentic or genuine enough to solve the problems of the host continent [1].

From Ryle's analogy, two issues can be drawn. Firstly, a university is a system that is coordinated for an intellectual purpose as evidenced by research and learning. While this systematic arrangement involves physical buildings, these buildings are simply parts of a whole, and one will commit the fallacy of division if one identifies the university with its parts. The second aspect raised by Ryle, which is critical for this research, is that the coordination of the parts of a university must be understood. The understanding involves going deeper that appearance to give a detailed analysis of the essential components of what makes a university. This level brings up the question of epistemic spaces, the intellectual freedom, and the purpose of a university to the community in which it is found. Although Ryle himself may not have raised these issues, they arise when attempting to fully understand what a university entails. The key function of the university is to search for truth. This function is facilitated by a love of learning and respect for knowledge. The love for learning gives a sense of wonder that propels the desire to seek new knowledge. The respect for knowledge involves examination of key theories, concepts, and categories without any bias [1]. The question of searching for truth is important for this research since the key assumption is that some knowledge systems have been sidelined by an epistemological paradigm whose understanding of truth is onesided, narrow, and undemocratic. In addition, a university should allow "the will to search and seek without limitation, to allow reason to develop unrestrictedly, to have an open mind, to leave nothing unquestioned, to maintain truth unconditionally" [1]. Ogwuanyi's view shows that university should be reflective and even be self-reflective in the sense of questioning and evaluating its own steps and practices. Having looked at the broad understanding of a university, it is now important to explore the question of African university.

**143**

*An Epistemological Critique of the African University Education System*

the view that our "knowledges are always situated" [7].

The Cartesian "cogito, ergo sum" ("I think, therefore I am") is the foundation of modern Western sciences. It is the basis of the idea of "objectivity" as seen in natural sciences. While Western science borrows heavily from the Cartesian approach, scientists and academics from African universities have endorsed this without criticism. By producing a dualism between mind and body and between mind and nature, Descartes was able to claim non-situated, universal view of knowledge. The universal view of knowledge allows Western epistemology to disregard all other forms of knowledge. The neutral view is called the "point zero" [8] perspective of Eurocentric philosophies. By "point zero," Castro-Gomez refers to a form of neutrality, and it has been argued that in research and teaching, including African universities, neutrality is a virtue. The point zero is beyond both subjectivity and relativity, and it is understood as beyond a particular perspective or locality.

The African university education system is currently dominated by Western epistemology where the analytic model of knowledge is being used. The model relies on the definition of knowledge as justified true belief. This definition of knowledge is not only foreign to the African university but it also has implications that are inconsistent with the African ways of knowing. The Western definition of knowledge excludes social epistemology that is fundamental in the African knowledge paradigm. African knowledge systems validate knowledge through the community. The African university education find itself in the paradox of mimicry and are currently dualized along Eurocentric thought (which is the dominant one) and weak Africanized curricula which blends both Eurocentric thinking and African indigenous knowledge system. However, it has to be pointed out that African knowledge systems contribute an insignificant part in the weak Africanized

The African university education is currently dominated by Eurocentric epistemology. Eurocentric epistemology creates contradictions, uncertainties, and dilemmas. Eurocentric epistemology assumes a "universalistic, neutral, objective point of view" [2]. Following such epistemological underpinnings, African universities have used universality, objectivity, and neutrality to define and influence content of the curriculum without the problematization of these concepts. "Universality" hides the subject and claims knowledge applicability "always and everywhere" to borrow the Kantian phrase. Critics of Eurocentric thinking have argued that "universality" is a myth [2–4]. The aspect of location should therefore be included in knowledge claims without assuming Kantian universality. "What I am claiming is that all knowledges are epistemically located in the dominant or the subaltern side of the power relations and that this is related to the geo- and body-politics of knowledge" [2]. Neutrality in the sense of observer independence is when the "ego-politics of knowledge" of Western philosophy has always privileged the myth of a non-situated "ego." Ethnic/racial/gender/sexual epistemic location and the subject that speaks are always decoupled. Objectivity entails that "in Western philosophy and sciences the subject that speaks is always hidden, concealed, erased from the analysis" [2]. By delinking ethnic/racial/gender/sexual epistemic location from the subject that speaks, Western philosophy of science defends universal categories that are seen as applicable always and everywhere. These universals are also understood to be impersonal and beyond emotions. Against Western universalism, I argue that if concepts, universal as they may be thought to be, are formulated within a cultural setting, then the concepts cannot be transcultural [2]. Knowledge is always from a particular location [4–6], and there is no need to marginalize other locations. "Nobody escapes the class, sexual, gender, spiritual, linguistic, geographical, and racial hierarchies of the 'modern/ colonial capitalist/patriarchal world-system'" [2]. These claims are reinforced by

*DOI: http://dx.doi.org/10.5772/intechopen.85879*

curriculum.

#### *An Epistemological Critique of the African University Education System DOI: http://dx.doi.org/10.5772/intechopen.85879*

*Education Systems Around the World*

debates on Africanization, decolonization, and transformation of the African university by concentrating on epistemological matters that affect African universities. The work is divided into four sections. The first section examines the notion of "African university" in the context of epistemology to argue that the notion is logically incoherent. The second section is a critique of Western epistemology that shows that knowledge cannot be transcultural when it is practiced within cultural settings. The third section explores the relevance of African relational epistemology within the African university. The fourth section shows the importance of dialog and links with other epistemic perspectives in the global south with the aim of dislodging Western epistemological hegemony within universities of the south.

Before focusing on the meaning of the term "African university," it is important to define the concept of a university. Ryle gives an analogy of a university visitor who is shown key physical structures of a university such as administration blocks, lecture rooms, and libraries. The visitor, having seen key parts of the university, still insists on asking where the university is. The visitor fails to connect the university to its parts so as to realize that real university is a system of how the parts are organized into a functional organic whole. While the visitor assumes seeing the university in the literal sense, the seeing that allows one to understand is in the sense of grasping the connectedness of parts. Beyond Ryle's analogy, I argue that a university is beyond a mere organization of physical structures but it also involves the thinking system that forms the intellectual foundation of the university. This intellectual foundation is the epistemological paradigm. The question I examine in this chapter is whether a foreign epistemological paradigm can be authentic or genuine enough

From Ryle's analogy, two issues can be drawn. Firstly, a university is a system that is coordinated for an intellectual purpose as evidenced by research and learning. While this systematic arrangement involves physical buildings, these buildings are simply parts of a whole, and one will commit the fallacy of division if one identifies the university with its parts. The second aspect raised by Ryle, which is critical for this research, is that the coordination of the parts of a university must be understood. The understanding involves going deeper that appearance to give a detailed analysis of the essential components of what makes a university. This level brings up the question of epistemic spaces, the intellectual freedom, and the purpose of a university to the community in which it is found. Although Ryle himself may not have raised these issues, they arise when attempting to fully understand what a university entails. The key function of the university is to search for truth. This function is facilitated by a love of learning and respect for knowledge. The love for learning gives a sense of wonder that propels the desire to seek new knowledge. The respect for knowledge involves examination of key theories, concepts, and categories without any bias [1]. The question of searching for truth is important for this research since the key assumption is that some knowledge systems have been sidelined by an epistemological paradigm whose understanding of truth is onesided, narrow, and undemocratic. In addition, a university should allow "the will to search and seek without limitation, to allow reason to develop unrestrictedly, to have an open mind, to leave nothing unquestioned, to maintain truth unconditionally" [1]. Ogwuanyi's view shows that university should be reflective and even be self-reflective in the sense of questioning and evaluating its own steps and practices. Having looked at the broad understanding of a university, it is now important to

**2. The African university in the epistemological context**

to solve the problems of the host continent [1].

explore the question of African university.

**142**

The African university education system is currently dominated by Western epistemology where the analytic model of knowledge is being used. The model relies on the definition of knowledge as justified true belief. This definition of knowledge is not only foreign to the African university but it also has implications that are inconsistent with the African ways of knowing. The Western definition of knowledge excludes social epistemology that is fundamental in the African knowledge paradigm. African knowledge systems validate knowledge through the community. The African university education find itself in the paradox of mimicry and are currently dualized along Eurocentric thought (which is the dominant one) and weak Africanized curricula which blends both Eurocentric thinking and African indigenous knowledge system. However, it has to be pointed out that African knowledge systems contribute an insignificant part in the weak Africanized curriculum.

The African university education is currently dominated by Eurocentric epistemology. Eurocentric epistemology creates contradictions, uncertainties, and dilemmas. Eurocentric epistemology assumes a "universalistic, neutral, objective point of view" [2]. Following such epistemological underpinnings, African universities have used universality, objectivity, and neutrality to define and influence content of the curriculum without the problematization of these concepts. "Universality" hides the subject and claims knowledge applicability "always and everywhere" to borrow the Kantian phrase. Critics of Eurocentric thinking have argued that "universality" is a myth [2–4]. The aspect of location should therefore be included in knowledge claims without assuming Kantian universality. "What I am claiming is that all knowledges are epistemically located in the dominant or the subaltern side of the power relations and that this is related to the geo- and body-politics of knowledge" [2]. Neutrality in the sense of observer independence is when the "ego-politics of knowledge" of Western philosophy has always privileged the myth of a non-situated "ego." Ethnic/racial/gender/sexual epistemic location and the subject that speaks are always decoupled. Objectivity entails that "in Western philosophy and sciences the subject that speaks is always hidden, concealed, erased from the analysis" [2]. By delinking ethnic/racial/gender/sexual epistemic location from the subject that speaks, Western philosophy of science defends universal categories that are seen as applicable always and everywhere. These universals are also understood to be impersonal and beyond emotions. Against Western universalism, I argue that if concepts, universal as they may be thought to be, are formulated within a cultural setting, then the concepts cannot be transcultural [2]. Knowledge is always from a particular location [4–6], and there is no need to marginalize other locations. "Nobody escapes the class, sexual, gender, spiritual, linguistic, geographical, and racial hierarchies of the 'modern/ colonial capitalist/patriarchal world-system'" [2]. These claims are reinforced by the view that our "knowledges are always situated" [7].

The Cartesian "cogito, ergo sum" ("I think, therefore I am") is the foundation of modern Western sciences. It is the basis of the idea of "objectivity" as seen in natural sciences. While Western science borrows heavily from the Cartesian approach, scientists and academics from African universities have endorsed this without criticism. By producing a dualism between mind and body and between mind and nature, Descartes was able to claim non-situated, universal view of knowledge. The universal view of knowledge allows Western epistemology to disregard all other forms of knowledge. The neutral view is called the "point zero" [8] perspective of Eurocentric philosophies. By "point zero," Castro-Gomez refers to a form of neutrality, and it has been argued that in research and teaching, including African universities, neutrality is a virtue. The point zero is beyond both subjectivity and relativity, and it is understood as beyond a particular perspective or locality.

Critics of universalism see the point zero approach as beyond human capacities and an approach applicable to some kind of deity [2]. The ideals of objectivity and universality are not immune from criticism, and the next section examines the flaws of these ideals.
