The Afrikan-indigenous ways of knowing and learning are marginalized in Western academic and practice contexts. For example healthcare practices and healthcare system in Afrika are based on import theories and practices despite the fact that nursing and health are not Western phenomena. Healthcare practices are like other products of historical consciousness such as law and legal practices; they differ from culture to culture. Despite lack of written evidence about Afrikan issues (healthcare practices included); there is documented evidence that all these issues originated from the birth of humankind.

The knowledge that Afrikan practitioners (Health, Legal, Human Rights) use in different practices is not relevant to Afrikan population as it does not encompass Afrikan cultural competence and safety. Cultural competency and safety knowledge respect pluriversality rather than universality. Pluriversal knowledge is based on a broad understanding of the factors that shape the experiences of people. Consequently, such knowledge encompasses more than a focus on 'culture' or speaking the same language or even the application of the popular transcultural theories. But such knowledge is based an in-depth understanding of the social, historical and political contexts of the consumers and users of knowledge.

Despite many years of declared decolonization in Afrika, Afrikan knowledge is still a colonized knowledge. In order to succeed scholars in Afrikan knowledge construction should take a liberation struggle route.

The said route is possible lately, as the boundaries between and among disciplines is changing through integration of societal knowledge in marginalized fields. Importantly, the integration is concerns with concrete problems of unfamiliar fields of knowledge. The tenacity for such unfamiliar fields can be addressed by transdisciplinary (TD) research teams. TD research teams are capable of advancing Afrikan Indigenous-Afrikan knowledge if afforded support.

As Afrikan scholars we are compelled to sit silently, in a state of tolerance while our colleagues who occupy places of privilege in academic talk about our own history and our cultural practices. And we are continuously bound to listen as ‘the privileged’ comfortably claim the authority over Afrika and its meaning about us and ours.