This article considers the folklore of the Chewa people of Zambia as an instrument of education. It suggests that there is only a fine distinction between Chewa culture [mwambo wa a Chewa] and Chewa education [maphunziro ya Uchewa]. The former comprises tribal "truths'' to be imposed on the minds of the younger generation. The latter comprises stages in the development of the young through training and some formalised learning. However, by and large, the former dominates the latter. The strongest features of an African Indigenous Knowledge System (AIKS) such as that of the Chewa people are best expressed in terms of Jakayo Peter Ocitti's five philosophical principles of African indigenous education, namely preparationism, functionalism, communalism, perennialism and holisticism. They build on one another and are, therefore, related. The authors of this article demonstrate how Chewa culture and education use folklore to influence the minds of the young. They give examples of how various components of Chewa folklore are used to criticise, commend, dislike, admire, discard and adapt various traits in people. This paper does not present folklore as an educational panacea; there are weaknesses in Chewa traditional education which are also discussed. Rather, folklore is considered here as a valuable supplementary element in education. What the authors propose is to integrate folklore and informal learning as practised by the community in the formal curriculum to enhance the quality of the education provided for all and to maintain cultural identity.
