Epistemologies of the Everyday: Understanding Knowledge and Identity of Dichotomies

Rethinking Education Beyond the Walls: The Role of Informal Knowledge

Education, as traditionally understood, often exists within the structured confines of institutions—schools, colleges, and universities—built on standardized curricula and formalized pathways. Yet, beyond these walls lies a vast and often overlooked repository of informal knowledge systems, deeply rooted in the lived experiences of individuals. These systems, carried forward through intergenerational knowledge and shaped by socio-economic contexts, hold profound implications for understanding how knowledge and identity are constructed.

This article was driven by my observations of children working in vegetable shops, tea stalls, fruit carts, puncture repair stations, and garbage collection sites. These children, often out of school and excluded from mainstream education, navigate a world that demands practical expertise, quick decision-making, and adaptive skills—a stark contrast to the structured environment of their peers in formal schooling. This juxtaposition raises pressing questions: How do these parallel systems of education shape knowledge, culture, and identity? And how can we reconcile these divergent pathways to create a more inclusive vision of learning?

Theoretical Foundations of Informal Knowledge

“Power is not just repressive; it is productive. It produces reality; it produces domains of objects and rituals of truth.” – Michel Foucault, The History of Sexuality, Volume 1: An Introduction

Informal knowledge, often dismissed in dominant discourses, provides a rich field for understanding the processes of knowledge development and identity formation. Michel Foucault’s concept of the knowledge-power nexus underscores how institutional power determines what is considered "valid" knowledge. Foucault argued that power is not simply repressive but also productive, shaping what is known, who can speak, and whose knowledge is privileged. Within this framework, informal learning—rooted in lived experiences and localized expertise—remains marginalized because it lacks the institutional validation that formal education systems confer. This marginalization reflects broader mechanisms of control, as the exclusion of informal knowledge upholds dominant ideologies and reinforces existing power hierarchies.

"The institutions of knowledge are nothing but a mechanism for defining the limits of our collective experience." – Michel Foucault

Pierre Bourdieu’s theory of cultural capital adds another dimension to understanding these disparities. Cultural capital, which exists in embodied (skills, dispositions), objectified (cultural goods), and institutionalized (academic qualifications) forms, profoundly influences individuals’ access to resources and opportunities. Bourdieu posits that the educational system reproduces societal inequalities by valuing institutionalized cultural capital over other forms. For example, a child working at a fruit cart may develop significant embodied cultural capital through their practical expertise, adaptive thinking, and interpersonal acumen. However, these skills are often devalued in comparison to the institutionalized credentials associated with formal schooling. This systemic bias not only undermines the value of informal knowledge but also perpetuates structural inequalities, reinforcing the idea that certain forms of knowledge—and by extension, the individuals who possess them—are less legitimate within society’s power structures.

“Cultural capital... is the accumulation of cultural knowledge, skills, and behaviors that a person can use to their advantage in society.” – Pierre Bourdieu, Distinction: A Social Critique of the Judgement of Taste

Intergenerational knowledge transmission is a cornerstone of informal learning environments. Lev Vygotsky’s sociocultural theory highlights the role of social interaction and cultural tools in cognitive development. In informal settings, skills and knowledge are passed down through mentorship, observation, and practice. For example, a mechanic’s apprentice at a puncture shop learns through guided participation, a concept central to Vygotsky’s Zone of Proximal Development (ZPD). This dynamic process not only equips the learner with technical skills but also embeds them within a cultural and social framework, shaping their identity and worldview.

“What a child can do in collaboration today, she can do alone tomorrow.” – Lev Vygotsky, Mind in Society: The Development of Higher Psychological Processes

The Interplay of Knowledge and Identity in Informal Learning

Identity formation is deeply intertwined with the knowledge systems individuals engage with. Erik Erikson’s psychosocial theory provides a lens to explore how the experiences of children in informal settings contribute to their sense of self. For a child working at a tea stall, their identity is shaped by their ability to navigate complex social interactions, manage responsibilities, and contribute economically to their family. This contrasts sharply with the identity of a child in formal education, whose sense of self is often constructed around academic achievements and institutional validation.

The work of Paulo Freire further illuminates the emancipatory potential of recognizing informal knowledge. Freire’s Pedagogy of the Oppressed critiques the "banking model" of education, where learners are treated as passive recipients of knowledge. Instead, he advocates for dialogic education, which values learners’ lived experiences and fosters critical consciousness. By integrating informal knowledge into broader educational paradigms, we can challenge the hierarchical structures that privilege certain forms of knowledge over others.

Ethnographic Case Study: Child Workers and Knowledge Acquisition

“Learning is a process of actively constructing meaning, not passively receiving knowledge.” – Jean Lave & Etienne Wenger, Situated Learning: Legitimate Peripheral Participation

Through ethnographic observations, the lived realities of child workers offer a compelling narrative of knowledge development in informal settings. Ahmed, a 12-year-old boy, starts his day at dawn at a small roadside dhaba (eatery). His tasks range from brewing tea to managing inventory, serving customers, and resolving disputes—all of which he performs with remarkable competence. Though not enrolled in formal schooling, Ahmed’s daily work exposes him to a world of practical knowledge. His skills—managing money, navigating customer relationships, and even handling occasional conflicts—are honed through continuous, hands-on experience. His learning is situated within a community of practice, where the elderly stall owners, regular customers, and fellow workers serve as mentors, teaching him the subtleties of running a successful business.

Ahmed's learning can be understood through the lens of Pierre Bourdieu's concept of cultural capital. His embodied cultural capital, developed through his practical skills and knowledge, is valued within the community and recognized by the dhaba owner and customers. However, this form of cultural capital may not be recognized or valued within formal educational settings, highlighting the tension between informal and formal learning pathways.

“I learn something new every day. Like today, I learned how to make a new type of tea that a customer asked for. I didn't know how to make it, but the BABA (dhaba owner) showed me and now I can make it on my own.” - Ahmed

Ahmed's experiences at the dhaba reflect the principles of Lev Vygotsky's zone of proximal development. His learning is facilitated by the guidance and feedback of the dhaba owner and other experienced workers, who provide scaffolding and support as he develops his skills. This social interaction and guidance enable Ahmed to move from his actual developmental level to his potential developmental level, illustrating the importance of social and cultural factors in cognitive development.

“Ahmed is like a son to me. I teach him everything I know, and he picks it up quickly. He's a hard worker and wants to learn.” - Dhaba Owner

Ahmed's expertise isn’t derived from textbooks or structured lessons but from the dynamic, social, and relational environment of the dhaba. This informal apprenticeship system shapes not only his technical abilities but also his sense of self and identity. Unlike his peers in formal schools, whose sense of accomplishment is measured by grades and examinations, Ahmed finds pride in his ability to perform tasks effectively and contribute meaningfully to his family's livelihood.

“I'm proud of what I do. I bring money, happiness and joy to my family and I meet new people every day, serve them and learn from them. I don't need a certificate/Marks to show what I can do.” - Ahmed

Through his work, Ahmed not only gains practical skills but also develops resilience, adaptability, and problem-solving abilities that will serve him well in an unpredictable world. His story reflects the broader narrative of children who, despite being excluded from formal educational systems, are constantly learning and contributing to society. Their knowledge, shaped by lived experiences, challenges the traditional boundaries of education and calls for a broader recognition of what constitutes valuable learning.

Drawing on Jean Lave and Etienne Wenger’s theory of situated learning, Ahmed’s experiences can be understood as participation in a community of practice. His learning is embedded in the social and cultural practices of his environment, emphasizing the relational and contextual nature of knowledge acquisition. This perspective highlights the importance of considering the social and cultural contexts in which learning occurs, and challenges traditional notions of education as a solely individualistic and formal process.

In addition, Ahmed's experiences can also be understood through the lens of Michel Foucault's concept of power-knowledge nexus. The dhaba owner and other experienced workers hold power and knowledge within the community, and Ahmed's learning is shaped by their guidance and feedback. However, Ahmed also exercises agency and autonomy in his learning, illustrating the complex and nuanced nature of power dynamics in informal learning environments.

Rethinking Education: Towards Inclusive Frameworks

The dichotomy between formal and informal education reflects broader societal inequities that prioritize institutionalized knowledge while marginalizing lived experiences. By documenting and theorizing the processes of knowledge development in informal settings, we can move towards a more inclusive understanding of learning.

“The most radical revolutionary will become a conservative the day after the revolution.” – Hannah Arendt

Critical sociological theories challenge us to reconsider what constitutes valuable knowledge and whose experiences are deemed worthy of validation. For instance, Bourdieu’s concept of habitus—the dispositions shaped by one’s social environment—highlights how informal learning environments cultivate unique forms of competence and resilience. These attributes, while often invisible within formal metrics, are essential for navigating complex social and economic landscapes.

By recognizing and valuing the diverse landscapes of human experience, we can contribute to the development of more effective and inclusive learning environments. As we theorize these processes, let us move beyond the binary of formal versus informal education, embracing a vision of learning that honors the richness of all knowledge systems. Through this lens, education becomes not just a means of transmission but a dynamic, collaborative process that empowers individuals and communities alike.

Conclusion

The processes of knowledge development and identity formation in informal settings reveal the limitations of traditional educational paradigms. The resilience, creativity, and adaptability demonstrated by children in these environments challenge conventional notions of education, urging us to broaden our understanding of learning. By recognizing and valuing the diverse landscapes of human experience, we can contribute to the development of more effective and inclusive learning environments.

As we theorize these processes, let us move beyond the binary of formal versus informal education, embracing a vision of learning that honors the richness of all knowledge systems. Through this lens, education becomes not just a means of transmission but a dynamic, collaborative process that empowers individuals and communities alike.

“Education is the most powerful weapon which you can use to change the world.” – Nelson Mandela