African Renaissance

African Renaissance ISSN: 1744-2532 (Print) ISSN: 2516-5305 (Online)

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Indexed at: EBSCO, ProQuest, J-Gate and Sabinet Accredited by IBSS and SCOPUS

Vol. 15, (No. 2), June 2018 pp 193 – 213

Exploring the Role of Students in the Attainment of Africanisation and Internationalisation in Post-Apartheid South Africa DOI: https://doi.org/10.31920/2516-5305/2018/v15n2a9 Iwara, I.O. Institute for Rural Development University of Venda P/Bag x5050, Thohoyandou, South Africa

Enaifoghe A.O.

Department of Public Administration, University of Zululand X1001, Kwadlangezwa,Kwazulu-Natal South Africa. [email protected].

Ndlovu, W.

Institute for Rural Development University of Venda P/Bag x5050, Thohoyandou, South Africa

*Obadire, O.S. International Relations Directorate University of Venda P/Bag x5050, Thohoyandou, South Africa [email protected], Tel: +27791053928

M aduku, H. University of Zululand Kwadlangezwa, Kwazulu-Natal South Africa

*Corresponding Author

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Iwara, Obadire, Andrew, Ndlovu & Maduku, Vol. 15, (No. 2), June 2018, pp 193-213

Abstract This paper focused on the resourcefulness of students in the attainment of Africanisation and internationalisation of higher education institutions at the University of Venda and University of Zululand in South Africa. The mixed method approach was used. Simple random sampling technique w as used to identify participants. Data collection w as guided by a participatory approach through one-on-one interview s w ith semi-structured and structured questionnaires. Data was analysed using thematic method, and Microsoft Excel 2013 and results w ere presented in tables and charts. Findings indicated that student participation in sporting activities, student leadership, cultural exchange programmes, and cross cultural language training are strong mechanisms for fostering social cohesion, integration, intercultural competencies and unity. The study recommends an institutional framework to promote these factors among students. Keywords: Africanisation, intercultural competences, internationalization, social cohesion, unity in diversity.

Introduction Africanisation (literally relating to Africa or doing something African) refers to the modification of existing cultures to reflect the "African" identity (Ndofirepi et al., 2017; Letsekha, 2013; Gutto, 2006). Prah (2004) provides a useful distinction between Africanisation and Africanism. For him, Africanisation involves the systematic and deliberate deployment of Africans in positions which enable them to gain control of society; where African majorities need to be demographically represented in all areas of social life. Although Africanisation may serve as the basis for Africanism, the latter concerns more than just demographic representation and additionally is concerned with making African culture the centre of Africa's development. Prah (2004) says that African culture should occupy a central position in the overall social activity of African society. African identity encourages equal participation and recognition of the African culture on the world scene so that everyone in Africa, regardless of nationality and race, is accepted, treated fairly and with dignity. However, there has been controversy as to which approach can improve the actualisation of Africanisation alongside internationalization. A growing number of literature show that several political debates suggest 194

Exploring the Role of Students in the Attainment …

an African Renaissance which entails distilling Africa from other cultures to form an independent body even before globalizing (Letsekha, 2013). Another school of thought reaffirms that the achievement of Africanisation depends on internationalisation (Altbach, 2007; Le Grange, 2007; Altbach and Knight, 2007; Dzvimbo, et al., 2013). Unlike the former, the latter approach simultaneously affects globalisation, unity in diversity and mutual enrichment. Africanisation is a concept which refers to the idea that higher education systems should be informed by the shared knowledge, values, experiences, aspirations, and economic objectives of Africans (Makgoba and Seepe 2004; Lebakeng 2004). Yesufu (1973) and Cloete et al. (2015:1) in a simplistic way say, …formulate a new philosophy of university education for Africa, in hope of evolving institutions that are not only built, owned and sited in Africa but are of Africa, draw ing inspiration from Africa, and are elegantly dedicated to her ideals and aspiration. The emergent African university must be much more than an institution for teaching, research and dissemination of higher learning. It must be accountable to, and serve, the vast majority of the African people w ho live in rural areas. The African university must be committed to active participation in social transformation, economic modernisation, and the training and upgrading of the total human resources of the nation, not just a small elite.

These conceptions have been approached in sundry viewpoints but focusing more on the political and macroeconomic context. For instance, some western writers on Africanisation offer transmuted perspectives on what they comprehend Africanisation to mean or involve. Makgoba (1997: 199) accentuates culture and personality, pointing out that Africanisation is a procedure of consideration that accentuates the paramouncy of asserting African societies and characters on the world stage. For Higgs (2003), it is a cognition procedure and a lifestyle for Africans. It includes consolidating, adjusting and coordinating different societies into one and through African dreams to give the dynamism, advancement and adaptability so fundamental in the ecumenical world. Africanisation is the way toward characterizing or deciphering the African personality and culture. It is shaped by the encounters of the African diaspora and has persevered through and developed after some

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time from the restricted, nationalistic narrow-mindedness to an obliging, practical and world frame (Higgs, 2003; Cloete et al., 2015:1). Ramose (1998), in his foreword to Ebony Perspective(s) on Tertiary Institutional Transformation, expressed the opinion that Africanisation grasps the construal that 'the African experience' is not just the "establishment" of all types of information, but the integration of the "source" for the development of that learning. Ramose (1998) continued by saying while the 'African experience' is non-transferable, it is transmittable, but just by the African. Africanisation, ergo, holds that diverse establishments subsist for the development of pyramids of information. It recants the view that any pyramid, is by its prodigious nature famously better than all others. It is a genuine journey for a radical and veritable difference in worldview so the African may have authentic and rudimental dialogical experience with different pyramids of cognition. Africanisation is a cognizant and cogitate attestation or simply the privilege to be African, to appreciate African originality. Ramose's conceptualization of Africanisation was criticised by Horsthemke (2004), who contends that it is deficient in comprehensibility with regards to the consequentiality and substance of the 'right to be African' and may prompt a misguided feeling of having a place. This characterization neglects to do equity to decent variety. If one expresses verbally that there are no common pyramids of knowledge, Ramose (1998) seems to propose that the information held by Africans is undoubtedly predominant. Its variant of Africanisation seems to justify a desideratum to characterize who or what is African, a procedure which repudiates the belief that the defenders of Africanisation strive to remain distant. It is also important to note that Ramose (1998) offered this definition over 20 years ago, and bearing in mind that a radical and genuine difference in the worldview may have been essential at this point, conceptualisation would require a certain change if it is to be connected to the current time. Parker (2003), on the other hand, argues that the above statement suggested by Higgs (2003) leads to a lack of understanding of what Africanisation in education implies. Parker (2003) suggests that African scholars should integrate the idea of a "basic activism" related to equity and human rights. These representations of an African theory of pedagogy are commendable because they complement all community and humanist norms, by integrating the African society with the global world and keeping the root or source. Louw (2010) considers 196


Africanisation to be a method of self-development by individual personalities in search of a shared trait and in addition to a method of perception and understanding of our "otherness". In this way, we gain the capacity to interact with the wider African experience and to set up an education system that will not cause us problems of disconnection from Africa. Nchoane (2002) describes an Africanised didactic framework that maintains African familiarity with social demand and the principles by which culture develops; encourages understanding of African consciousness; encourages a fundamental emancipatory way of dealing with the problems of their lives; and delivers the materials and capacities of Africans to decide their future(s). Such an informative framework would lead to an applicable, viable and empowering generation of learning, thereby creating a sense of awareness for Africans to learn in the African system with a sense of pride. Apparently, different scholars offer different origins of the idea of Africanisation. There are, however, similarities, such as the insistence on the need to seek out our shared traits, attesting to culture, conventions and African esteemed cadres, cultivate an understanding of African methods of awareness and discovery to blend the western and African systems. Fundamentally, the kind of Africanisation supported and addressed in this current study is the type that is supported by the need to create and reclassify pedagogical benchmarks useful in the African education system for higher education. This is to ensure that education and learning takes place in appropriate environments of meaning. Nevertheless, the aim of this section of this article is to try to conceptualize Africanisation. It will also examine the method of reasoning behind the calls for Africanisation, helped along by a cross-examination of the ramifications of Africanisation for internationalisation. It also examines the concentration on indigenous knowledge systems (IKS) and asks whether this concentration adequately addresses the issue that IKS advocates are attempting to address. As stated by Bitzer and Menkveld (2004), IKS is a combination of knowledge systems which encompasses technology, philosophy, social, economic, learning/educational, and legal and government systems. They are the culture and history of a people embedded in a system. The process has an immense and immediate potential to improve the values of sound social, financial, and political approaches (Lebakeng et al., 2006). The objectives of internationalisation and Africanisation are frequently described in exploration and writing as errant positions. 197


As it is then asserted that one denies the advantages of the other (Botha, 2010: 201). Crossman (2004: 329) noted that, based on the idea of Africanisation, many African scholars have recognized that in Africa, one has neglected the search for a movement or genuine information, since they are dictated by global models. Botha (2010: 208) states that there is a certain similarity between the ideas of internationalisation and Africanisation. Internationalisation takes a solid knowledge of the local culture, that without it (local), there would be nothing to offer to the other, so a strong local culture would improve the estimation of internationalization. Apparently, the problems of changing the foundations of advanced education have been at the level of administration and other key actors, particularly in the decades that stem from the era of colonialism in Africa. The main axes, objectives and impacts have not been uniform throughout the years and some writers, like Singh (2001) and Gibbons (1998), argue that the discussion on changes in advanced education is being diluted and decreased in terms of market responsiveness. Nevertheless, in South Africa, the plan for change was motivated by the need to repair many years of violence caused by politically sanctioned racial segregation and the need to adapt the education system of higher education organizations to the standards and rationalities illustrated in the constitution (Pityana, 2012). The most powerful statement on decolonization would be to provide every student with high quality education that enables them to engage with the world with confidence and competence (Jansen, 2017: 11). The recent fees must fall movement which was mostly agitated by South African students in HEI across the country, is one of the ways students try to address the imbalances in the education system and achieve an Africanised curriculum. However, penetrating the discourse on changes in advanced education have been issues concerning the change of educational modules, internationalisation, part of higher education in a nation recently based on popularity and, at essential minutes, the issue of Africanisation. There may not be the problem of racial imbalances at the historically black South African universities like the University of Venda, which considers the unique context of those institutions of higher learning and would aim at Africanising, contextualising, localising and internationalising the curriculum; they are primarily challenged by geographic isolation, tendencies of parochialism, a homogeneous student

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body mostly hailing from disadvantaged backgrounds and a historic culture of mediocracy. African people share a common destiny, their social and economic development is intertwined and interdependent. South African universities, like the majority of African universities, are a product of the continents colonial history. Internationalization of indigenous experiences relates to international scholars sharing common experiences, issues and struggles of colonised peoples in global and local spaces. First generation colonialism was the conquering of the physical spaces and bodies of the colonised, and that second generation colonialism was the colonisation of the mind through disciplines, such as education, science, economics and law. Santos (2014) colonization concerned an unequal exchange of cultures and as a consequence the decimation (‘murder of knowledge’) – epistemicide. He argues for cognitive justice. Unfortunately, there is little information on the role of students in higher education institutions on the search for Africanisation and internationalisation. This motivates the need for a concept of long reflection on the internationalization and the Africanisation of HEI in Africa. Materials and Methods This study was carried out in historically black HEIs (University of Venda, Thohoyandou, Limpopo province and University of Zululand, Kwadlangezwa, Zululand province) in South Africa respectively. These universities are located in rural areas, almost at the centre of their respective provinces. The local students of the University of Venda come mainly from Limpopo, Mpumalanga and, other provinces of South Africa. The dominant languages spoken by the students are Sepedi, Xitsonga and Tshivenda. Local students from the University of Zululand are mainly from the provinces of KwaZulu-Natal, Mpumalanga, Free State, Eastern Cape and Gauteng. The language of instruction and learning in both universities is English (Iwara et al. 2017). The universities have a considerable number of foreign students mainly from African countries such as Zimbabwe, Nigeria, Ghana, Kenya, Swaziland, Botswana, Zambia, Mozambique, Lesotho and Cameroon. It is composed of diverse groups such as Black Africans, White, Indian and Coloured. These academic institutions have a considerable representation of students from other continents such as 199


Asia, Europe and America and beyond. It is because of this unique composition of cultural diversities that we like to explore the discourse on Africanisation and internationalisation as it affect the students learning in the context of their institutions. The University of Zululand is about 19 km south of Empangeni and 142 km north of Durban in the KwaZulu Natal province. University of Venda lies 46 kilometers west of the Kruger National Park, 60 kilometers east of Louis Trichardt within the Thulamela local municipality of the Vhembe District, Limpopo Province. The university borders Musina and Mutale local municipality. It is connected by major arterial tarred roads namely R524 and R523 (Stats SA 2011). In this study, survey design was used to establish the inventory on the roles of students in the attainment of Africanization and internationalization in higher education institutions in Africa. A participatory scheme based on qualitative and quantitative approaches was used for sampling, data collection and analyses. The target population is students from University of Venda and University of Zululand with a population of 15,000 and 18,000 students respectively. Yamane's (1973) formula: 𝑛 = 𝑁/(1 + 𝑁𝑒 2 ) Where: n = sample size, N = population size and e = level of precision which is (0.05) was used to determine the actual sample size of 584 and 704 students from the two universities, respectively from distinct categories such as age, gender and academic qualification. Data was collected in two different sequences. An individual interview approach, guided by a simple random sampling method was used in both sequences. Firstly, a semi-structured interview tool was used to collect narrative data from participants for qualitative analyses. Secondly, to authenticate, justify and measure the strength of the statements from participants and identify what factors among others are more significant, a Likert-type scale was developed to measure the themes that emerged. The data was analysed in two faces. Firstly, thematic approach was used to analyse data collected through a semi-structured interview guide. This method assist in presenting participants’ arguments and views about the phenomena in narrative wherein vital statements from the respondents were directly incorporated into the results and discussion. However, quantitative approach was used for the analysis of the Likert200


type scale in the second face analysis through Microsoft Excel 2013. The demographic details of the participants are presented in table 1. From the table, University of Zululand constituted approximately 55% of the participants, while the University of Venda covers about 45% of the entire study population. The percentage of female participants (54%) is relatively higher than male. Although, the percentage of international students (32%) is low when compared with local students, however, this could be due to the fact that international students constitute less than 10% of the total population of students in both Universities. Undergraduate students, who participated in the study stands at 50%, Honours students - approximately 25%, Masters Students - 16%, while PhD candidates - 8%. It was noted that majority of the participants fall within the age of 18-30 years, which stands at about 76%, ages of 31 – 50 stands at 21%, while those from ages of 51 years and above constitute approximately 3% of the entire participants in the study. Table 1: Demographics of the participants No. Institution University of Venda University of Zululand Gender Male Female Student International student Local student Qualification Undergraduate Honours Masters PhD Age 18-30 31-50 51 Above

Percentage

584 704 590 696 406 880

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45.4% 54.7% 45.8% 54.1% 31.5% 68.4%

643 320 210 107

50% 24.8% 16.3% 8.3%

976 273 37

75.8% 21.2% 2.8%


Results and Discussion The aim of the study was to investigate the resourcefulness of students in the attainment of Africanisation and internationalisation in higher education institutions. Findings reflects that that student participation in sporting activities, cultural exchange programmes, and leadership at various level, language workshops/teaching and learning are the core conduits that will trigger the attainment of Africanisation and internationalisation among students at the higher learning institution in South Africa and across Africa. This argument is depicted in table 2. Table 2: Themes and Description of the Study Findings Themes Description Sporting Sports activities bring students from different ethnic activities group together. They integrate, interact and establish good relationship. Students, irrespective of degree, ethnic group or nationality should endeavour to participate in sports activities Cultural Cultural programmes, especially social events on exchange cultural debates, exhibition of traditional cloths, food, programmes and arts make students to familiarize and accept other cultural groups. Organizing and participating in such events will go a long way in understanding cultural backgrounds and building relationships Involvement Diversification in student leadership, especially in in leadership student political representative structures bring sense of belonging which attracts individuals to be actively involved in debates, deliberations and affairs that promotes both the student welfare and the school community at large. Therefore, students, irrespective of ethnicity or nationality should endeavour to participate in student leadership at any capacity necessary Language Having a background of various languages, especially skills that of homestay makes students to be more welcomed, training friendly and accepted by many in the society. Therefore, students should endeavour to share ideas on language pedagogy by teaching what they have and learn what they don’t have 202


Sporting Activities Results reflects that one of the key elements that support cohesion of students irrespective of cultural background, ethnicity and nationality is sporting activities. Figure 1 describe the position of participants regarding the notion. It was found out that 59.7% and 56.8% out of the total participants in UNIVEN and UNIZULU respectively, agree. This is the highest ranked scale which implies that very few disagree or strongly disagree. In terms of gender, although 27.6% strongly agree but those who agree (46.1%) contributed more while others fall below. This is also the case in the female where ‘agree’ (38.3%) contributed the highest. There is no much difference with regards to international and local students where 53.6% and 52% agree. Except for undergraduate students where the largest population strongly agree (33.1%), the PhD candidate where majority (28.9%) and those aged 50 above where 29.7% strongly disagree, majority of other qualifications and age groups agree. Although opinions varies among age groups and qualifications but it could be argued that sporting activities is a means for achieving such goals. This is because, a clear majority who agree are active young people and junior degrees especially the undergraduates who interact most with others in the academic environment, unlike the PhD candidates especially the aged people who have research and family issues to deal with. 60%

50% 40% 30% 20%

10% 0%

Strongly agree

Agree

Note sure

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Figure 1: Participation in sporting activities 203

Strongly disagree


This argument conform to John (2007), David (2008) and Brian (2011) who support that sports have gained momentum as an essential feature of human activity, and it significance is not limited fun only because it also instil and promote discipline, team-work and integration which bring about wellness, social cohesion, civilization and development of both the people and their society. Respondents indicated that sports bring students from different countries in the institution together and they become a family of some sort. This also support James (2004), Gmelch (2008) and Suter (2009) who reiterated that sport now performs the role of “moral equivalent of war” which enhance a person’s self‐discipline and wellness, hardiness and self‐sacrifice for a common of the masses, and unity in progress – other than war itself. Therefore, it was stressed that campus sports campaign in form of awareness to attract more students into sports activities will bring about not only students personal development but integration, social cohesion and unity in diversity. One of the participants stated the following: “I have many rugby brothers that come from Zimbabwe, Madagascar, India and Botswana. We share a lot in common. On top of that, they assist me with social and academic activities.”

Another student who is a Nigerian also retreated that, “I am a student with a chronic disability. I find it difficult to relate with mingle with people –even those from my country but I became relieved and loosened when a friend introduced me to goal ball in my university. It was interesting because I had the opportunity to play and relate with many students living with disability from different schools and nationalities, especially when we travel out for a competition.

This is a strong indication of how resourceful student sporting interaction is to the attainment of oneness and having shared values and experiences. Cultural exchange programmes Majority of the participants reiterated that cultural exchange programmes is supports social cohesion and internationalization. As depicted in figure 2, 27.9% and 41.1% of the total participants from UNIVEN and 204


UNIZULU respectively, agree which is higher than other categories. Although there is huge difference in terms of gender but both male (32.2%) and female (36%) who agree accounted for the largest share. except for the honours students where majority (35.7%) strongly agree, every other category in qualification agree. this is the case in international students, local students, and age group whose share contributes more to agree. This implies that it is important to enhance leadership involvement of students irrespective of nationality. 50%

45% 40% 35% 30% 25% 20% 15%

10% 5% 0%

Strongly agree

Agree

Note sure

Disagree

Strongly disagree

Figure 2: Participation in cultural exchange programmes This idea support Hede (2007), Gunsoy and Hannam (2013), Wang (2015) who submit cultural festivals and social events assist in building sociocultural life benefits of people and their immediate communities. Such events attract different people and enhance better understanding of cultural background. This helps in cementing relationships among people. Dumont et al. (2007) had earlier supported that cultural exchanges events offer opportunities for learning and education. This could improve access to leisure and unity and growth of a society. Cultural events, where students from various backgrounds come together to share ideas; will bring light on how other people live. Also, it was

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highlighted that some of the experience seems familiar and come as a lesson in which others can learn. One of the participants who are a citizen of South Africa indicated that: “I can relate very well with stories shared by people from Malawi, Kenya and Congo.”

This was because his ancestors had their root in those countries. Another student who is a citizen of Zimbabwe further submit that: “not until recently where we had an indigenous knowledge event, I do not know that part of Great Zimbabwe was built by migrants of the Great Mapungubwe of South Africa in the early civilization of man. I was also shocked to know that part of Zimbabwe and Venda in South Africa worship and believe in the same mysterious deity called ‘nwali’ or ‘nwari’ as the case may be.” Based on this experience, the student further stated that: “I find it difficult to despise people, irrespective of nationality because; I might have my ancestors traced to their country. A South African had also started that: “It was during a presentation at a tourism event in my school I got to know that ‘Matebeleland’ where I come from is also in Zimbabwe. We have the same culture and speak the same language – ‘ndebele.’ I am confident that there is such ethnicity in other part of the world. From this background, one could say that most countries have common history they share. Therefore, an insight of these vital histories will help students understand their background and learn to accept each other, irrespective of nationality. Student’s involvement in leadership Findings revealed that having students from distinct cultural background in any students’ functions brings diversity. The implication is everyone 206


will have sense of belonging which promotes unity. Figure 3 reflects that 38.8% of total UNIVEN students interviewed for the study strongly agree, and 28.7% agree, while in UNIZULU, 26.1% strongly agree, and 29.6% agree. This is far way higher than those who disagree and strongly disagree. In terms of gender, 27.6% and 45.4% male strongly agree and agree respectively. While 37.9% female strongly agree, 20.4% agree. The international students constituted the largest share (51.9%) of those who strongly agree, as only 42.7% local students strongly agree. It was found out that the share of those who strongly in terms of qualification and age group outshines other categories. This implies that cultural exchange programme is a good Couse towards the ascertainment of internationalization.

60% 50% 40% 30% 20% 10% 0%

Strongly agree

Agree

Note sure

Disagree

Strongly disagree

Figure 3: Participation in leadership It appears that students who are not carried along in leadership structures of the institution especially the minorities feel less important and unaccepted. This might cause them to be reluctant in participating in activities designed by others. This however, defeats unity and progress as also noted by Grollman (2012) and Martinolich (2012) who argued that 207


equity in leadership promotes fair representation and self-belonging. The implication is, everyone will be interested to be part of the decision making and movements that concerns their leadership. One of the respondents from Zimbabwe reveals that: “Because I was voted in as a student representative cabinet member without minding my ethnic background, my ethnic group here on campus were motivated. They have been dedicated and supportive to student related activities”

Another had also commented that: “Majority of my friends from different countries became interested in participating in athlete because I was made the team leader without minding my nationality.”

This finding indicates that there is a strong connection between representation and followership. There is a strong self-motivation to involve in events if a known person is also part of the leadership. Thus, it could be suggested that diversity in leadership position will go a long in promoting unity. Language workshop Many respondents have supported that, learning each other’s’ languages and culture will reduce communication barrier among students both within and outside their respective institutions. Figure 4 states that 50.1% of the total participants from UNIVEN strongly agree. This I closely related to 47.5% local student who also strongly agree. Except for Masters where 42.3% agree which is higher, other qualifications strongly agree. This is synonymous to gender and age group.

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60% 50% 40% 30% 20% 10% 0%

Strongly agree

Agree

Note sure

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Figure 4: Participation in language workshops Poor communication as due to language issues has been widely discussed but yet to gain momentum. For instance Lee (2017) notes that language barrier is among the core factors that deter integration among Vietnamese, Filipino, Brazilian, and Chinese students in Japan. This is synonymous to Lin and Scherz (2014) who revealed similar case in an American university where students from other countries lack social cohesion because of inabilities to express themselves in English language. Ikeguchi (2012), An and Chiang (2015) have also identified the challenge of language barrier among students in higher learning institutions and strongly recommend a pedagogy that can enhance language learning to promote intercultural competences. A student who is a citizen of Ghana reiterated that South Africans become freer and feel appreciated any time they are greeted in their local language. He further submits that:

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“each time I wish to engage with them, I start the conversation with greetings in local language then switch to English.”

Another student who is South African said: “I made friends with Nigerians because I love their language (brokenEnglish) and local food. I have been taught and I am beginning to relate with them using the language.” This expression is a clear indication that unity in diversity can be enhanced if people learn languages of others. Conclusion and Recommendations Four major factors namely: student sporting activities, cultural exchange programmes, student’s involvement in leadership, and language skills programmes immerged as key mechanism for the attainment of Africanisation and Internationalization in higher learning institutions in South Africa. Except for PhD candidates’ and ‘Aged people of 51 years above’ who at some point dispute that student participation in sporting activities could lead to the attainment of the agenda among students at the higher learning institutions, every other group supports the mandate. In terms of the ranking, language skill programme was more supported followed by student’s participation in leadership activities and cultural exchange programme with sporting activities taking the least. Based on this conclusion, the study recommends that managements in every higher learning institution should design a framework that will support practices of the underline factors that immerged from the study. References Adedeji A (1993). Comparative strategies of economic decolonization of Africa. In: Ali AlʼAmin Mazrui and Christophe Wondji, eds. Africa since 1935. UNESCO. Altbach, P.G. (2007). Globalization and the university: Realities in an unequal world. In J.J.F. Forest & P.G. Altbach (Eds.), International handbook of higher education (pp. 121–139). The etherlands: Springer.

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