Archive for May, 2009

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Should we, and we develop an African philosophy of education?: Pedagogy of Ingenuity

In 1986, Njoroge and Bennaars, philosophy and education in Africa published an introductory text for students of education. Since the publication of this book, there was a drought in the intellectual field of philosophy of education in Kenya. This is despite the manual initiation or with only prolegomena. More importantly, the model is proposed and formulated in this work as a conceptual framework for the development of an African philosophy of education (1986, determined 92). This model remained non-try.

My presentation will argue the affirmative, then the distinction must be an imperative, non-normative and moral can be considered as a matter of capacity. If indeed we must develop the African philosophy of education that imperative remains inaccessible until we have experts with the necessary scientific expertise.

 

Problem of lack of education of philosophers

Expert in the philosophy of education are educational philosophers mentioned. They should be trained in the philosophy of technical education and science. The two disciplines need to meet in one. To “take one,” means that the philosopher of education, should both techniques, and philosophy and science education will constitute an integrated area of academic specialization. philosopher of education is in the middle between the philosophy of technical education and science. In other words, it should be academic qualification as a technical and professional philosophers, a qualified teacher.

 

The absence of such a meeting “of the two areas is to do with lack of resources in this area of responsibility. There are people who are less than ideal teaching the subject. There are two groups of teachers in the philosophy of education in Africa, which are far from ideal.

GPs and specialists, the former are professional educators, not philosophical foundation. These are academic philosophers, no teacher training. Both say that, like Plato, must be rejected and provide educational space for philosophers.

 

Generalists make philosophy of education are the general principles, objectives and goals of education. The technical philosopher doing philosophy of education is too abstract and unrelated to the everyday concerns of teachers in vocational schools. The latter has been accused of armchair speculation, given to him the burden of society.

  

The model of the African philosophy of education: pedagogy of the ingenuity

  

Pedagogy of sagacity stands on two legs – one foot planted in tradition philosophy and one in pedagogy of the oppressed – both feet in the conceptual model for the development of African philosophy of education articulated by Njoroge and Bennaars (rooted in 1986, 88-89).

  

  

  

Pedagogy of the ingenuity or education is wise as an attempt to transcend the original impetus for the project for the school’s philosophy developed Sage Nairobi. As States Presbey Gail

 

I suggest that the initial impetus for the start of the project philosophy out of the Wise – the defense against the Euro-skeptics in the Americas, Africans were thought incapable of philosophizing -. The current need for the study of the African way to benefit from their wisdom, both in Africa and the world. I also suggest that the title of “wise” needs to be problematized. While there were good reasons to focus on rural elders early because they forgot that the philosophers, the focus must now be admired on philosophical thought, wherever located, as in women, youth and urban Africans. In this way, the philosophy remains relevant and will be paid for the life of man, and a new light on the common experience in Africa.

Gail concludes by emphasizing that

Whether and in what way, still pushes the sage’s philosophy, to some of the ideas that have the will to continue to be determined, their works are used to define the terms “legend” philosophy and “wise” in the future.

Pedagogy of ingenuity is regarded as a possible contribution to the development of the philosophy of the legend from the African philosophy of education. Njoroge and Bennaars (1986, 1998) has made

 

. . . a basic framework, which can be found in philosophical thought on the needs of education in Africa. In this model, we identified four different areas affect any expression of a specific philosophy of technology, a specific approach in philosophy of education and a certain tendency of African philosophy. These concerns are: the ethno-education philosophy, the phenomenology of education in Africa, the critique of education in Africa and the philosophical analysis of education in Africa.

 

The authors (1986, 88) this will be a normative framework “framework for the teaching of philosophy in Africa are.” Then they find that (1986, 89),

 

. . . We can now determine what actually the most important functions or concerns of an African philosophy of education, and therefore we can on a model that highlights the characteristics of a genuine African philosophy of the scope of education.

 

For this model to two criteria or conditions must be made to be fulfilled, namely technical and Africa. As the first criterion, “an African philosophy of education to be recognized as a real technique, (that) have similar functions and approaches, such as philosophy of education display technique (1986 , 89). There are four functions of technical philosophy, namely, critical, rational, phenomenological and speculative (1986, 23-24). According to these four functions of four approaches to the philosophy of education that is implicative, existential, critical and analytical approaches (1986, 89).

 

Regarding the second criterion or condition of African philosophy should be the African “is that they have the characteristic tendencies of philosophical thought in Africa” (1986, 89). Njoroge and Bennaars (1986, 83-89) have been identified four trends in African philosophy, namely, ethno-philosophy, culture, philosophy, political philosophy and the official philosophy. Each of these trends, coupled with an equivalent function in the four technical functions of philosophy. The resulting combinations are four different approaches to African philosophy of education, are ethno-philosophy with a speculative function combined approach will impact the African philosophy of education, philosophy of culture with the phenomenological function leads coupled with an existential approach, political philosophy, coupled with the results of critical functions in critical approach and philosophy is finally formally associated with analytical results based on the analytical approach (1986, 89).

We can therefore identify “four main areas of concern, which may be the basis … A true philosophy of education in Africa. “These are ethno-philosophy of education; phenomenology of education in Africa, the critique of education in Africa and the philosophical analysis of education in Africa . [1] In Aristotelian causality technical functions of philosophy are formal causes, while the trends are caused in the African philosophy of matter. Formal and material causes are co-constitutive principles of substantial being, the substance of African philosophy of education in the context of Njoroge and Bennaars is possible. As Wittgenstein (1981, 2 14) “, what an image as its elements with each other in some way, ‘It is the pictorial form” of reality (second 15). In a pictorial form of reality “… a picture … Included Reality … Reach out to the right to ensure that the picture of the extent of what would become a reality. (2nd 1521) . The framework of Njoroge and Bennars is the measure of what is regarded as the African philosophy of education.

 

Plato medium term

The model proposed by Njoroge and Bennaars not work in practice. This could be due to a lack of experts who are “extremely rare” (1986, 78) with the right combinations to find the philosophy, training in technical and vocational education as a professional teacher (B. Ed) . Further development of education of African philosophy still requires experts with knowledge and skills in African philosophy. The requirement that African philosophers to be doubled by educators lined with technical experts and teachers of philosophy (1986, 77-80) is related to Plato (Republic Book, V. 473d) as observation

The cities have no respite from evil. . . unless the rule today philosophers as kings in cities or those before us as kings and rulers really and philosophy relevant to this question is to merge the political power and philosophy, and the different nature those who continue today, the exclusion of others are excluded by force from them. Otherwise, the city that we have described, will never grow in a way and see the light of day.

  

According to Plato, through Njoroge – Bennaars we can use this statement: Kenya is an African philosophy of education as a philosopher, teaching and research in educational foundations, or those studying teaching philosophy philosophy of education real and appropriate, and that the philosophy of technical education and science merge in African institutions of different academic philosophers and scientists, who re, Today an exclusion of the other are excluded from participation in this force field. Otherwise, the proposed model of the African philosophy of education will develop in one way or never see the light of day. Plato in the quoted passage has a center, which logically connects technical philosophy and science teaching in the philosophy of education in Africa. The center is a technical African philosophers, even a professional philosopher, a scientist who it integrates both technical and pedagogical philosophy and occupation. It is made so much hope for the possibility of development is an African philosophy of education. With these few experts, we develop the African philosophy of education.

 

Pedagogy of ingenuity: a thought experiment of the African philosophy of education

is not identified by the four trends in African philosophy of Njoroge and Bennars Sage philosophy included, but Odera (1990, 16-17) because it includes a clear trend in African philosophy. There are four major trends in African philosophy Oruka identified (1990, 13-20) and, in fact, the ethno-philosophy, philosophic sagacity, nationalist-ideological philosophy and professional philosophy. For Oruka (1991.43) sage philosophy comes as a third alternative, “It lies between the popular philosophy or (ethno-philosophy) and” written speech critical “or (vocational trend), philosophy wise, the fact that traditional African had the wisdom to both critical and popular custom philosophical discourse. “Sage Philosophy is here to phenomenological analysis in the model submitted to Njoroge – Bennaars in trying to develop the African philosophy of education. As the model Njoroge – Bennaars requires the African philosophy of education must, first, to points twice, the technical method of philosophy and, secondly, a tendency to African philosophy at work. For training of the spirit of education, phenomenology is decidedly technical function of philosophy as a philosophical acuity or wise philosophy is the development of the African philosophy of the two, a new field in Africa in the philosophy of education The pedagogy is caution.

 

Banking is versus education issue

Pedagogy of the Oppressed Pedagogy of caution is affected. Paulo Freire, Brazilian educator, has developed a tendency to the philosophy of education as a pedagogy of the Oppressed (1972). Pedagogy of the Oppressed “is a tool of discovery … review … dehumanization. “” The central problem “of the pedagogy of the oppressed” is: How can the oppressed, as divided, unauthentic beings, in developing the pedagogy of liberation? ” “This allows pedagogy of oppression and its causes objects of reflection of the oppressed, and reflection will come their necessary engagement in the struggle for liberation. And made the struggle this pedagogy and will be rebuilt (in 1972, 25). Pedagogy of the Oppressed is a critique of traditional pedagogy, teacher centered, the teacher plays the dominant role, while the learners are passive . In traditional pedagogy Freire identified two opposite poles dialectically, the oppressors – the teachers will occur, and the oppressed – who happen to be learners. The teacher is in a dialectical opposition to the learner in this case, knowledge the teacher, but not the student of knowledge, it should be a tabula rasa. Freire used the analogy to explain banking contradictory attitudes and pedagogical practices that reflect the oppressive society as a whole operates ten “(1972, 46-47). The teacher as manager of the bank “through the use of banking methods of domination.” Freire Institutes a paradigm shift for education, where it has replaced “the educational goal of deposit-making… with the problematic of the population in their relations with the world “(1972.52). It is also the release of education” consists in knowledge of actions, not vested benefits of information “(1972, 53). The practice of education is problematic, first submitted a resolution of the contradiction between teacher and student. Dialogical relationships – essential for the ability of actors to cognitive performance in the same object recognizable set – if not impossible “(1972, 53). iconoclasm of free banking training specific for” a critical reflection of teachers and pupils “This leads to the origin of consciousness and critical intervention in reality.” (1972, 53-54). In contrast, “specific training to banks and … … problems posed by education” Freire (1972, 56-57states

 

. . . the two teaching approaches and practices within the analysis in conflict. Educational efforts of banks by the mystification of reality, some facts, which is how to explain that men hide in the world problematic education, it is the task of de-mythologizing . Bank education resists dialogue, education is a problem in regards dialogue as indispensable to reveal the actions of the knowledge of reality. Banking education treats students as objects of assistance, the education problem in fact critical thinkers. inhibits creativity and education domestic banking intentionality of consciousness by isolating consciousness of the world and for people to take their ontological and historical vocation more fully human.

 

Freire in the total rejection of education funding bank for the release of “authoritarianism and alienating intellectualism” is to start with people in the here and now that the situation in which it disappeared, it is revealing…. All they need do not perceive their condition as inevitable and immutable genuine, but merely as limiting – and therefore a challenge. “(1972, 57-58)

 

Pedagogy of wisdom is an attempt to develop the African philosophy of education. This is a critical reflection on the possibility of education in Africa, as Freire notes, “critical thinking is also an action” in that “action and reflection occur simultaneously” (1972, 1999).

Two types of modes

Odera (1991; 34) identifies two types of resources in Africa, namely, folk and sage sage philosophy.

Findings show that in Kenya there are two main divisions of philosophy wise. The first is that the wise, whose thought, so well informed and education, not to go during the wisdom famous. Such a wise man can not be applied on the ability or desire, his self-critical objections to popular belief. It is, therefore, a folk-wise, as opposed to the second form of wisdom, the philosophical statement. The first is a master of wisdom, while the second is an expert in the wisdom of teaching.

 

The wise philosophy can not know how people do not say what the cardinal beliefs and wisdom of his congregation, but it is an independent, critical look at what people take for granted. Thus, while the wisdom of folk media remains at first order, the philosophy that the wise philosophy is a philosophy of second order, which reflects rationalization and evaluation of what is given to first order. What is the first order is given in a mixture of traditional beliefs-cum-classical and practices.

 

Oruka (1991, 37) believe that “There are and will be among the ways Africans with modern culture,” for example Nyerere. For a wise man is needed “to be wise and able to take advantage of wisdom for the benefit of their own community.” The problem in the way research is not entitled to wisdom, by definition, philosophy, but also for philosophy Given the caution, which is in their collection. “Are within the overlap, the philosopher and the sage the same function: they use abstract reasoning to understand and address basic issues of human life” (1991, 41). be Odera (1991, 34 completed) research project in Kenya. “A key objective is to search for traces of philosophy or philosophy in traditional Africa…. Conversations with ways of life…. Disclose the value of this idea is yet another important task of Sage Research “(1991, 41). However, it is especially wise project “designed to prove or disapprove the application knows that the” real philosophical thought had “no place in traditional Africa.” This assertion that the existence of philosophy in Africa Modern is quite silent on the introduction of Western thought in Africa “(1991, 34). The invalidity of this claim justified only if traditional Africa was found to host a philosophical way. The project was identified for their philosophical methods (personal success with wisdom teaching), while in Kenya it different popular methods (people say) (1991, 33-34).

This European bias in the work of J Mullin (1965), which is an attempt to “establish its guidelines to reflect … Christian ministry in modern Africa “(1965, 3). Mullin (1965, 32-33) contrasts the African mentality with European mentality, he says:

The reasoning methods in Africa are not discursive, it knows nothing of the syllogism, he believed induction rather than deduction, nor his analytical thinking: It is intuitive and synthetic. . . . It is a mentality, unlike the EU, and are respected as such. . . . One consequence is a round of thought, a collection of impressions, a sense of the way before the body of a problem. . . . Another important consequence is the primacy of concrete in his thinking on the abstract, and the people over the institution. . . . European teachers, trained in deductive thought, right, impossible to assimilate the ideas of a way to Africa. They are not square with his reasoning.

While attacks wise philosophical education in acute, the people do sage in history. philosophical insight is often “a product of reflection and reassessment of the cultural philosophy. The few ways that tend philosophical critical evaluation of their culture and their underlying beliefs.” They use the power of reason to produce “a system within a system and” in “order” (1991, 49). A sense of popular culture is the philosophy of the highest order. “It is absolutely in ideas and truth claims, and ideological warfare that has nothing to the contrary. ” Folk Ways “are specialists in the Declaration and the maintenance of that order …. Their statements and not only on the premises and conclusions of the dominant culture” (1991, 49-up) to go. Sage is a critical philosophical philosophy of the first order of culture. It is “a rebellion against the critical first line of anachronism and order.” So glorify the first order local compliance, a keen philosophical skeptic… It employs reason to evaluate it. The first order is purely ideological and absolutist, the second order is generally open and rational. Its truths are provisional and as given vernunftfolgernd not as God sent a message (1991, 49). More contrast between the two contains wise (1991, 36)

The folk wisdom is poured into the culture of the commonplace, customs and beliefs of its people. He can recite or describe them with much expertise. However, it does not pose critical questions about them, but he is able to observe the contradictions. The philosophical way, that means people can instantly familiar in the beliefs and values of his society. Its main task is to make a critical assessment of them and recommend where the local pressure allowed, only the beliefs and values, its rational will happen. The Folk-wise is isolated by his continued failure to his own opinion of the community’s faith and passion ready to hide behind the wisdom unaudited take recognizable, where he is intellectually challenged. The wise philosophy, on the other hand, is clearly able to isolate, given the community’s faith in its own review, rationalization and criticism of those beliefs. It is also able to enjoy a game or intellectual dialectic with the interviewer.

 

characterization of the African mentality Mullin is a false generalization that African thought and ingenuity of the people. There are philosophical modes of syllogistic reasoning ability in Africa, both in pre-literate and illiterate. “There is the possibility of ingenuity in pre-literate and illiterate” (Oruka 1991, 37). For a wise man is not necessarily to be philosophical

Pedagogy of Ingenuity

Pedagogy of the ingenuity used the method of phenomenological philosophy to two types of teachers paradigms Oruka two ways, anayze philosophical basis and folk ways. In an attempt to fertilize Njoroge – Bennaars (1986) model or a conceptual framework for the development of the African philosophy of education.

 

Professor of Philosophy racist against teachers

can using the phenomenological analysis, we draw conclusions from the two methods. Philosophy and points to a good teacher is essential and allows students to think for themselves. It uses a pedagogy centered on the student. His teaching is the research community, its task is to students in their search for solutions to the problems of midwifery. Classroom is to real life problems. Folk-wise points to teachers racist merely recycle old lecture notes. They are not updated, they dictate notes to students who are supposed to passive recipients. These teachers not to criticize the theories and educational practices. They are authoritarian, and aim to make the notes of the learner to take exams. These issues concern a teacher and not in self-criticism. Teacher Education nationalist-banking applications, while teaching the philosophical pedagogy uses the resolution of problems.

In the example movie Sarafina Ms. Masumbuka of philosophical and teachers, the brake is that the pits to reflect the at-risk students, which is to critically analyze the received traditions. They midwives regeneration of the learner as enlightened and emancipated active learners demystifies the program stratified adjusted. The teacher being replaced, it is an example of ethnic teachers. It may impose, at best, and popularizing apartheid authorized account that is oppressive education of African students. Whether teachers send mechanically prepackaged fossilized ideas uncritically. This is a dogmatic teacher to the failure of the dominant pedagogy oppression of apartheid in South Africa white supremacists to emancipation.

Completion

Model Njoroge – Bennaars is useful in developing countries in the philosophy of education in Africa. a strong sense of education is a product of this model and prove that he is pragmatic and relevant to the African philosophy of education. There remains to other areas in education in Africa, where the philosophy of sage should be explored, and logical conclusions to improve the teaching-learning philosophy in education in Africa, Kenya, in particular. Sage philosophy provides a conceptual framework for productive philosophy of education not only in Africa but also elsewhere where the critical analysis of theory and educational practices are implemented. This may be a proposal for a possible direction, which may be relevant, including the philosophy of Sage concerns Oruka’s home. It highlights the potential contributions of Sage Philosophy (the Institute of Philosophy) to the philosophy of education (in the department of education foundations).

  

  

Bibliography

Freire P (1972) Pedagogy of the Oppressed, translated by Myra Bergman Ramos, Middlesex: Penguin Books.

  

Mullin, J. (1965) The Catholic Church in modern Africa, a pastoral theology, London: Geoffrey Chapman.

 

Njoroge – Bennaars (1986) Philosophy and Education in Africa: an introductory text for students of education. Nairobi: TransAfrica.

Odera O (1990) Trends in Contemporary African Philosophy. Nairobi: Shirikon

________ (1991) Sage philosophy: Indigenous thinkers and modern debate on African philosophy. Nairobi: ACTS

  

 

 

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