This book series publishes monographs and edited volumes devoted to studies on entrepreneurship, innovation, as well as business development and managementrelated issues in Africa. Volumes cover in-depth analyses of individual countries, regions, cases, and comparative studies. They include both a specific and a general focus on the latest advances of the various aspects of entrepreneurship, innovation, business development, management and the policies that set the business environment. It provides a platform for researchers globally to carry out rigorous analyses, to promote, share, and discuss issues, findings and perspectives in various areas of business development, management, finance, human resources, technology, and the implementation of policies and strategies of the African continent. Frontiers in African Business Research allows for a deeper appreciation of the various issues around African business development with high quality and peer reviewed contributions. Volumes published in the series are important reading for academicians, consultants, business professionals, entrepreneurs, managers, as well as policy makers, interested in the private sector development of the African continent.

A traditional bonesetter is a lay practitioner of bone manipulation, well versed-at least, according to the view of patrons and his community at large-in the medical art of restoring broken bones to full functionality. Agrawal opines that the traditional bonesetter in the modern day definition is "the unqualified practitioner who takes up the practice of healing without having had any formal training in accepted medical procedures" (Agarwal 2010, 8).Traditional bonesetting dates back to the period when modern homo sapiens began to hunt, and invariably began to suffer from fractures. As man matured in the management of bone injuries and its treatment, it became a specialized field such that certain individuals became custodians of the increasingly complex healing knowledge of bone manipulations and adjustments (Green 1999a, 258). Remains of the Neolithic man show evidence of fractures, splinted with what appears to be bark and sticks and secured with bandages (Beckett 1999, 7). Ancient people have been known to devise creative ways to immobilize fractured limbs. The Shoshone Indians wrapped broken limbs in strips of fresh rawhide that had been softened by soaking in water for days. The rawhide is left to dry and harden around the affected area, thereby protecting the injured area. Certain tribes in the Amazon are also known to use splints made from clay (Beckett 1999, 7).As human civilization expanded, specific people became known as healers and bonesetters, with the techniques often being transferred from one generation to another, almost always from father to son. The skills were mingled with spells and incantations, when appropriate in order to encourage healing. In Early History of Surgery, Bishop W.J noted that as early as 1900 BCE in Babylon, King Hammurabi organized a code of laws regulating medical practice, and stating penalties for infringement. Specifically, the "Ghallabu" or bonesetters who handled dental work, minor surgery and the branding of slaves were mentioned.The earliest known written instructions for bone surgery can be found in the Edwin Smith Papyrus, radiocarbon dated to 1600 BCE. In it, the appropriate treatment of fractures of the upper arm is described.

This chapter will explore the previous and/or ongoing practice of Africa's indigenous knowledge across selected fields. The chapter will also, where applicable, explore the curriculum of study within the identified fields in order to determine the extent to which the existence and practice of indigenous knowledge is recognized in each.

The relevance of education is founded on the assumption that, at every point in time, it will be built around the human experiences of the learner. Distinct from training, which thrives on repetition without much emphasis on philosophical understanding, education should be motivated by the need to understand how and why things are. Education must, therefore, focus on helping the learner think clearly and without inhibition or undue dependence on abstract images. As much as possible, formal education should be a reflection of life itself, the function of education, then being to "direct, control and guide personal and social experiences" (Ozmon and Carver 1986, 114). As most human experiences are not certain or predetermined, education should assume an experimental direction, ready to engage in exploration and discovery of answers to emerging challenges that plague human existence. Nothing ought to be cast in stone as far as the human experience-which education embodies-is concerned. Education, in its entirety, should not be based on some perfected system of truth, but should strongly encompass a system of knowing that is rooted in experimentation, existing and emerging reality. Students should be exposed to as much as possible of the real world and not just to a fraction of it. Along that line, interdisciplinary approach to education is ideal since in reality life is not compartmentalized into different disciplines. The unfortunate result of the over-fragmentation in the form of disciplinarity, which has characterized formal education, is that undue attention is placed "upon subject matter rather than on the contents of the child's own experience" (Dewey 1916, 10).Education ensures continuity of life in any society. As individuals in a society get old and die, a new generation is birthed that needs to be inculcated into the values, mores, culture, and the way of life of society. For Dewey, human beings "are born not only unaware of, but quite indifferent to, the aims and habits of the social group and have to be rendered cognizant of them and made to become actively interested; education and education alone, spans the gap" (Dewey 1916, 3). Education ensures continuity in society, and this is achieved through transmission of values, anchored on effective communication; "society not only continues to exist by transmission, by

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