This chapter looks at how and why Ethiopia needs decolonisation or, as our title suggests, to demarginalise the marginalised Indigenous Knowledge Systems. When one looks at the country, because it was never colonised, it was supposed to be among the most successful countries having never experienced epistemic violence like other African states that were under severe colonial administrations. How did such a country end up with colonialism is the question? Ndlovu-Gatsheni (2018) cites Woldeyes (2017) to argue how Ethiopia ended up in the unenviable position of other African states that were former colonies under European powers. Ndlovu-Gatsheni (2018:164-165) contends: Ethiopia could not successfully escape the impact of the Western Metaphysical empire. Consequently, Ethiopia is one of those countries that deliberately colonised itself with foreign Western institutions and Eurocentric ideas (see Woldeyes, 2017). This amounts to a paradoxical situation in the African struggles for decolonisation and deprovincialization, worthy detailed exploration before one turns to reflect on the rise of the modern Westernised education in Africa.

None of these two leaders would have supported science education for black children. In fact, the Eiselen Commission on Native Education in 1949 recommended the intensification of reforms in black (Bantu) education. This Commission was appointed by government to investigate aspects of native education. Among others, the Eiselen Commission pointed out that Bantu Education is different from education and it was established to ensure that it fits into the doctrine of white supremacy. "The African must understand that European civilisation in its broadest sense is closed to him, and his learning of culture must be confined to the primitive culture of his life in the reserves" (Federation of South African Women, 2013:2). Today, in historically black schools, teachers are still faced with the challenge of demystifying science and in a time of decolonisation debates, explore ways of injecting African indigenous knowledges as well. As cited by Msila in the Preface, Macedo (1993) discusses the Pedagogy of Big Lies, which points out that poor children cannot succeed in school because of their socioeconomic status. Yet when people speak of decolonisation, they seek to see schools as correctors of socioeconomic equality and social injustices (Bude, 1985). Historically, black children in historically black schools have not fared well in Mathematics and Science and this is no wonder when one looks at the objectives of apartheid education highlighted above. In the past unqualified and underqualified teachers taught these subjects due to a shortage of qualifies teachers in these learning areas. In historically black schools today, many teachers may believe in the pedagogy of big lies; that learning areas such as Mathematics and Science are not for poor children because of their low social capital. The objectives of this chapter are to explore how a decolonised system has a potential of demystifying science, thus making it relevant to the learners' life world. The chapter seeks to investigate the role that can be played by Indigenous Knowledge Systems and linked to this is language, which is usually seen as a purveyor of culture. The use of the learners' knowledge from home can be beneficial for not only Science but also all knowledge in schools. Naidoo and Vithal (2014) point out that, in South Africa, Indigenous Knowledge Systems (IKS) play a critical role in Natural, Physical and Life Sciences and they are part of the Department of Basic Education's policy. Furthermore, these authors claim that the inclusion of IKS provides motivation and self-esteem, cultural responsiveness and relevance, increased peer interaction, as well as positive learning experiences. Van Wyk (2002:311) perceives a new space for IKS in South African schools today as he avers:

Leadership values should enable leaders and followers to experience this success. Msila (2015) highlights the various ways in which workplaces can use Ubuntu in enhancing success. Again, as seen in chapter 7, leadership is about learning from a variety of models. When we speak of decolonisation and leadership it is a search for decolonial values that would free the organisation from exclusive Western values. Grounded leadership would utilise important values for the success of the organisation. There are many values in leadership. Bright (2006) writes about forgiveness as an attribute of leadership. Bright (2006:173) refers to this as a virtue of integrity and "can be practiced continuously as a consistent demonstration of character". Glynn and Jamerson (2006) emphasise the importance of principled leadership. "Principled leadership is not simply about having the right values or principles, but also about being able to act on these principles when leaders find themselves in situations that may work against those principles and values" (Glynn & Jamerson, 2006:151). Different leaders emphasise a variety of values in their organisations. Decolonial leadership requires leaders and followers who intentionally follow principles and values that support transformation. In this chapter, we examine how leadership can help transform teaching and learning and how this can help advance decolonisation and social justice in workplaces and society.