simulation, and the practice of indigenous traditions with slight modifications. Every program and lesson must be tailored to the particular community because they almost always learn, live, and achieve as a group or not at all. Informal education plays a strong role within indigenous learning in African communities. This poses a significant challenge to western-style program planners that emphasize formal learning within a designated time-frame and setting. These requirements must often be abandoned in order to achieve success in communities that have no strong affinity for time and formal education. Programs must be planned that become ingrained into the daily life of participants, that reflects their values and add positive functionality to their lives. Successful programs often involve more long-term learning arrangements consisting of regular visits and the free, unforced exchange of information. Philosophies African philosophy of adult education recognizes the western ideas such as liberalism, progressivism, humanism and behaviorism, while complementing them with native African perspectives. Ethnophilosophy is the idea that the main purpose of adult education is to enable social harmony at all levels of society, from immediate family to community and country. It is of primary importance to ensure the retention of knowledge passed down from one generation to another concerning values, cultural understanding and beliefs. This philosophy promotes active learning – learning by doing, following, practicing the work of the elders. Particular lessons may be taught through activities such as role-play, practical demonstrations, exhibitions, discussions or competitions. The nationalist-ideological philosophy separates itself from ethnophilosophy in that it less concerned with the methods of learning and more with its use. As a philosophy born of the revolutionary movements of the 1950s, it is unsurprising that its main focus is to be able to apply knowledge to active participation in politics and civil society. Although it is important in this philosophy to retain the communal nature of traditional African society, functionalism for social understanding and change takes prime importance in its implementation. Professional philosophy represents the strongest bridge between western and traditional African educational systems. It promotes a hybrid approach to adult programs, allowing for a wide range of learning techniques, even purely cognitive lecture, so long as community values are accounted for within the lesson. Finally, philosophic sagacity suggests that the only true African philosophies are those that have developed with no contact with the West whatsoever. Rather than a specific approach, this idea simply notes the