Mubuso Zamchiya is Managing Director of the Luminos Fund
The Luminos Fund has discovered something special in “joyful learning.” That is the name we have given to our pedagogy – our approach to teaching and learning. At the core of joyful learning is the mission to help children acquire foundational literacy and numeracy skills. Especially marginalized children, who have missed out on an education because of poverty, crisis, or discrimination. But the magic of joyful learning lies in how skills acquisition actually takes place. It’s all in the relationship.
You see, the joyful learning journey is not primarily about
amassing facts and details. It is instead a process of discovery that occurs
through holistic connections. By connections, I mean that joyful learning is
far from an abstract exercise. It truly invites children to engage. They engage
with their own hearts and minds, with their peers and learning facilitators,
with their families and communities, and with the broader environment and world
around them.
By holistic, I mean that joyful learning invites children to
muster, master, and mobilize all their faculties as they connect and engage. They
bring their consciousness, their physical presence, their attributes, and their
strengths. They marshal their emotional intelligence and they harness their cognitive
competencies. They draw upon their social acumen and they share the fruit of
their creative flair.
When discovery is fueled by holistic connections, as
children act and respond to the stimulus of relationship, joy is both
inevitable and automatic. They, of course, appreciate the fun in Luminos’
Second Chance program. But their joy is the product of that special “aha”
moment when they realize that the ability to learn has been inside all along. What
they needed was a little help to unlock the light within them. And that is
precisely what joyful learning does. It helps children make holistic
connections with their intrinsic power to learn.
Syrian refugee students in the Luminos Fund’s Lebanon program
We see this in so many profound examples of learning and life at Luminos. In my opinion, most resonant among these is the way our classrooms in Lebanon use psycho-social support and art therapy to help Syrian refugee Second Chance students work through the incredible trauma of their dislocation. There is great power in the act of using one’s own creative flair to make connections between the past, the present, and the future; great freedom in finding expression for one’s thoughts and emotions. Our students do so, not only through spoken and written words, but also through the much more communicative dialogue of markers, Crayons, and paint. As a testament to their resilience, artwork by some of our Syrian refugee students was celebrated recently at Christie’s, a pinnacle platform for global art.
Elsewhere recently, there was a different-yet-connected
celebration of the arts. Just this week, global newspapers announced that
certain iconic statues of the Zimbabwe
Bird, which had been stolen during colonialism, are now being returned home.
As a person of Zimbabwean heritage, who, among other things, also writes about
Zimbabwean history, this news was a source of joy for me. There is no deep
comparison between the trauma experienced by Syrian children and the journey of
my early childhood. However, there is some small connection in our stories. I
was born in exile as my parents, members of Africa’s formidable freedom
generation, worked with their peers to bring independence to Zimbabwe. I
therefore have a modicum of experience – not equivalent to our students in
Lebanon, but a modicum nevertheless – of what it feels like to be dislocated.
The joy I have regarding the return of the Zimbabwe Bird
statues is intertwined with my appreciation for the reconciliation the gesture
forges with the past. Their repatriation provides Zimbabweans some degree of
closure on a historical puzzle board that still has many missing pieces. In my
thankfulness, as I absorb the significance of this moment, I find myself
thinking about the eleventh-century artists who chiseled, shaped, and shined
formless slabs of soapstone into these magnificent sculptures. I marvel at what
thoughts, plans, ideas, hopes, and aspirations they might have sought to
reconcile for themselves through the expression of their incredible art. These
sculptures have provided an entire nation a great gift lasting many centuries. It
makes me wonder what sort of education these sculptors would have experienced
as children to make their work so brilliant.
I think that is why I feel so privileged to work at the Luminos Fund. In personal terms, Luminos is a place where I can contribute to the work of reconciling Africa’s past with its future. In broader terms, Luminos is also a platform upon which I can participate in helping children across the world unlock the light of learning in their lives. I derive pride that, in joyful learning, Luminos unashamedly embraces the arts as essential connective fiber in the holistic tapestry of relational discovery. I am also glad that in some small way, Luminos is playing a part in helping our Syrian refugee children build lifelong, stone-strong legacies that – like the Zimbabwe Bird – will similarly stand the test of time.
In personal terms, Luminos is a place where I can contribute to the work of reconciling Africa’s past with its future.
The following is a plenary address given by Mubuso Zamchiya, Managing Director of the Luminos Fund, to the International Education Funders Group (IEFG) Bi-Annual Meeting in November 2019 in Addis Ababa, Ethiopia.The meeting was hosted by the Luminos Fund.
A young Program Officer, working at a large philanthropic institution, pays a visit to his former development studies Professor at Oxford. They greet warmly. And they reminisce about the many “save-the-world” arguments they once had. Spirited debates which rivaled that of Jeffrey Sachs and William Easterly. Disputes softened only by the several pints they tenderly nursed at the Kings Arms, on the corner of Parks Road and Holywell Street.
On this occasion, seeking to recapture the erstwhile glow of the good old days, the Program Officer posits a question, “Professor,” he says, “What must I do to fulfill the objectives of SDG4?”
“Hmm,” the Professor muses. “Well, what does best practice tell you to do? What have you learned from the entire canon of development literature you’ve assimilated all these years?”
The Program Officer, back in student-mode, straightens his frame and most eagerly responds,
“You shall innovate, scale, mainstream, and reform. This, with all your heart, all your soul, all your strength, and all your mind. And you shall engage your partner as yourself.”
The Professor heartily congratulates him, “You have answered correctly. Do this and you will succeed.”
But, eager to go deeper and, perhaps, trying match the Professor’s intellect, the Program Officer asks a penetrative follow-up question.
“And so, Professor, please explain. Who exactly is my partner?”
The Professor responds with a brief anecdote.
“There was a certain community in a particular African country – one of the least economically-advanced nations in the world. Its population had been systematically colonized, despotized, and marginalized. Millions of adults were illiterate. And the formal education system was not serving many children well at all. Now by chance, the country was visited by the representatives of three international foundations. The leader of the first cohort was Debbie Deficit.
‘Oh it’s just awful,’ she complained during the site visit. ‘These people have absolutely no clue. What kind of parents stand in the way of their children going to school? And what kind of government fails to provide its citizens with quality education? I don’t see anything happening here, unless we intervene.’
‘I completely agree,’ said her colleague, Sid Savior. ‘We need to make things right. If not us, then who? If not now, then when?’
The second convoy pulled up just as the first one was leaving. Its most vocal member was Pat Paternalist. ‘I mean, what do you expect?’ he said rhetorically. ‘It’s not a sophisticated country. It doesn’t have a lot of resources. Its teachers and education officials don’t have our sort of knowledge and expertise. We’ll just have to show them the way. Help them – whether they like it or not.’
When the third group arrived, Emma Empathy led her team off the bus. She immediately connected with the children. And she also sat down to listen to their parents. She had fruitful meetings with local educators and government officials about their work and their plans. And she constantly asked how her foundation might be of help. ‘We’ll fund what we can,’ Emma concluded. ‘Building, of course, on the remarkable progress you’ve already made.’”
At that point, the Professor squares up the Program Officer “Tell me,” she says. “What do you think? Which one of these groups was a good partner to the community?”
“I suppose, the one led by Emma Empathy,” he replies. “The one that built good relationships.”
And the Professor says to him, “You go, and do likewise.”
~~
Now, some of you will have noticed that my story is a cheeky adaptation of the parable of the good Samaritan. Yes, I remixed it. But, to depict a Professor, who, like the Lord Jesus, cares more that learners cultivate the right sort of relationships, and less that they demonstrate capacity for abstract intellect.
This is a crucial point. Especially in the African context – where having good relationships is both fundamental to the way of life and also forms the basis of how people learn. The connection is well-explained by Jomo Kenyatta (the first head of state of Kenya). In his seminal anthropological book, entitled Facing Mount Kenya, which is a fantastic body of literature, he discusses the structure of African society and the nature of the African mind. And while the subject is the Gikuyu people, the exposition captures the experience of Africans throughout the continent. Chapter five is of particular interest to us, as it examines traditional African education.
Says Kenyatta, “The striking thing in Gikuyu education, and the feature which most sharply distinguishes it from the European system, is the primary place given to personal relationships.” He notes that western education is characterized by five things: (i) the schoolhouse is the source of learning, (ii) freedom of personality is the greatest good, (iii) accumulation of knowledge is the chief objective, (iv) self-actualization is the highest aim, and (v) individuality is the finest ideal. But not so in African education. There, the foremost purpose is to build character for wise and useful living in a collective society. Not merely the acquisition of knowledge. In the African paradigm, relationships give agency to learning, and the homestead, not the schoolhouse, is the cornerstone of wisdom.
In African education, learning begins at birth and ends at death. And parents drive the process. They shape language, inform heritage, and provide apprenticeship. And the three concentric circles of relationship that organize African life – namely family, kinship, and peer group – facilitate the learning journey. Nothing is abstract in this approach. And every lesson – whether philosophical, ethical, or functional – has a specific interactive object to which it relates. Children learn what they practice and practice what they learn, as they emulate adults, and conduct their own experiments. All the time acquiring a mass of useful knowledge and proficiency in both functional and theoretical matters.
Assessment is also different in these two polar systems. Success measures in western education are largely transactional. They are all about value extraction – from the exchange between teacher and student. My inputs, your inputs. My outputs, your outputs. My outcomes, your outcomes. By contrast, progress measures in African education are relational. They involve monitoring the value that is inserted to the communion between family and child, kinspeople and child, and peer group and child. Our love, your love. Our well-being, your well-being. Our fulfillment, your fulfillment. Care is taken to ensure that learning reflects the culture and that the culture informs learning. It is the reason why African languages have words like Harambee in Kenya, Ujamaa in Tanzania, Ubuntu in South Africa, Hunhu in Zimbabwe, and Medemer in Ethiopia.
Now, I am not here to argue that there is no merit at all to western education. And I also am not saying that traditional African education is perfect. But I am suggesting that western education is a cultural import. One that sits very uncomfortably within its host. Moreover, since traditional African education persists within the ties of family, kinship, and peer group, there results a sort of “tale of two cities.” A forging of a complex context within which learners must code-switch daily – as between home and school. And because these two systems are in tension with each other, the souls of African children are very much being stretched dangerously thin. Some, indeed, to the very breaking point, where sense of identity, sense of belonging, and sense of readiness for adult life, are all but torn asunder.
What’s the way forward, then? Well, perhaps we cannot put the genie back into the bottle. But we can apply ourselves to listening. To Jomo Kenyatta, for example, who recommended, almost fifty-five years ago, that we ought to figure out how to connect formal education to the traditional bonds of family, kinship, and peer group. Or, more recently, to Kwame Akyeampong, Professor of International Education at the University of Sussex, who has also called for a reclamation of African education. He argues that we need to fix the deficiencies in our interrogation of education delivery on the continent. We have focused largely on structural and capacity issues, which are important, of course. But this at the expense of deeply investigating fundamental questions related to pedagogy, culture, context, and relevance. And this also at the risk of causing children to become widgets in our production processes as we seek to mold international development outcomes in the image of SDG4.
The truth is, acing standardized tests and acing non-standardized life are dramatically different things. Excel academically or not, the learners who pass through our reformed education systems, must all go back and engage productively with their parents, siblings, kinspeople, and the broader society around them. But how, though, if their education does not prepare them to do so?
Therefore, when it comes to those core tenets of best practice in international development – namely the charges to innovate, scale, mainstream, and reform – I think the plea of Kenyatta and Akyeampong is that we stop throwing the baby out with the bath water. We need to put to death our inner Debbie Deficit, and Sid Savior, and Pat Paternalist. Self-correct when we find ourselves disparaging rural parents for essentially homeschooling their children. Or African teachers for relying on pedagogies that are not scripted in western instructional manuals. Or government officials for not unequivocally adopting the imported interventions of international NGOs. And we need to bring to life our willingness to listen and learn from them. Not to hear a parroting of, “Think, pair, share,” or any other western instructional strategies. And not just to tick the box when the western curriculum is delivered in local languages. But to gain a deep and rich understanding of how African relationships and culture contribute to learning.
Perhaps the greatest contemporary “professor” on African relationships, was none other than the beloved musician, Oliver Mtukudzi. My favorite song from him is Dzoka Uyamwe. You see, Mtukudzi had kinship roots in Dande – a rural community in the Mashonaland region of Zimbabwe. There, and across the country, Mtukudzi was known as Sahwira – which means “close friend” or “good partner,” the kind who tells it like it is. And the song, Dzoka Uyamwe, is the lament of an African who has long been estranged from home and feels alienated in a foreign land. So, Mtukudzi’s lyrics say, “You see my dark skin and you conclude that I’m rotten. But a man’s rottenness is in his heart. And his darkness is in his mind. Because of you, I think of Dande. Of returning to Dande. Because I miss Dande.”
And since Mtukudzi’s music often follows a call-and-response structure, his melodious backup singers deliver the emotional overtones of a mother beseeching her last-born son to return. “Come back, my son. I’m waiting for you. Come back home and be nursed. Dzoka Uyamwe.”
Now, as a Zimbabwean – and as someone working in the field of international education – Dzoka Uyamwe strikes me in a profound way. So, in the mother’s portion of the song, I hear the voice of Africa itself. I hear the continent calling back its children. Children it knows feel alienated in an education system that has gone adrift. Dzoka Uyamwe. “Come back,” it says. “Back to those relational moorings that once nursed you and made you secure, and wise, and vital, and strong.
And since the way back is the way forward, I wonder whether the children of Africa will find good partners to accompany them there. Partners who will work with their parents and with their governments to transform the tale of two cities into a story about the best of both worlds. Both African and western education. It is exactly what the Ethiopian philosophy of Medemer is all about – combining the constituent elements of separate parts into a single or unified whole. This is in fact the crucial next step. Because we cannot secure the future for African children by indiscriminately destroying their past. You see, the blackness of Mtukudzi’s Dande – indeed, the blackness of all of Africa – is beautiful. And so if, in our pursuit of education development, we learn to look, not at the deficits of Dande, but at the fabric of riches which hold it together, then we can be confident that our contributions will be of some good.
Let me end with the words of N’Dri Thérèse Assié-Lumumba, whom Kwame Akyeampong quotes in his Inaugural Professorial Lecture of 2018. Dr. Assié-Lumumba is a Cornell Professor and President of the World Council of Comparative Education Societies. She asks this:
“Which systems of education do we analyze to inform which future? From whose perspectives are learning opportunities seen or ignored? When studying education in the Global South or former colonies, do we tend to see opportunities in their systems of thought, learning, and knowledge? Or do we simply dismiss what already exists in favor of some so-called superior global knowledge?
Now, I know – because I created her –that Emma Empathy, and those like her, are committed to higher levels of reflectiveness and lower levels of dismissiveness in their work in Africa. And I have to believe that this room is full of Emma Empathys. I think that’s why we’re all here. To discuss government adoption, not as an abstract intellectual exercise. But as a pathway to surround children with the right relationships to help them learn. So let’s come together, not matter how different we are. Let’s unlock the light in our own hearts – and in every child. And let it be our love, their love. Our well-being, their well-being. Our fulfillment, their fulfillment. Medemer.
