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1.
Abstract

Many Africans regard the twenty-first century as the epoch of the rebirth or reawakening of the African continent. An African Renaissance is currently taking shape in the form of various initiatives (such as the creation of the New Partnership for Africa's Development) and of the structuring of organisations (such as the African Union). Teacher education in Africa cannot continue as in the past while all these initiatives are being taken. An agenda for the transformation of teacher education programmes in Africa is, therefore, proposed. Respect for the dignity of the human being, which is a feature of African philosophical anthropology for as long as human memory serves, forms the cornerstone of this agenda.  相似文献   

2.
Abstract

There is a kernel of truth in the claim that Western philosophy and practice of education is individualistic; theory in Euro-America tends to prize properties that are internal to a human being, such as her autonomy, rationality, knowledge, pleasure, desires, self-esteem and self-realisation, and education there tends to adopt techniques focused on the individual placed at some distance from others. What is striking about other philosophical–educational traditions in the East and the South is that they are typically much more communitarian. I argue that since geographical terms such as ‘Western’, ‘African’ and the like are best construed as picking out properties that are salient in a region, it is fair to conclude that the Western is individualist and that the African is communitarian. What this means is that if I am correct about a noticeable contrast between philosophies of education typical in the West and in sub-Saharan Africa, and if there are, upon reflection, attractive facets of communitarianism, then those in the West and in societies influenced by it should in some real sense become less Western, in order to take them on.  相似文献   

3.
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4.
This article seeks to open up a re-examination of the relationship between thought and language by reference to two philosophers: John Austin and Jacques Derrida. While in traditional philosophical terms these thinkers stand far apart, recent work in the philosophy of education has highlighted the importance of Austin’s work in a way that has begun to bridge the philosophical divide. This article seeks to continue the renewed interest in Austin in educational research, yet also take it in new direction by exploring Austin’s wider philosophical concern within the William James Lectures with the nature of language. The significance of the philosophical turn to language has entered the agenda of a number of philosophers of education in recent years. The main aim of this article will be to present, as a starting point for further work, an account of language that does justice to the way language actually operates. The article will argue that Austin’s account of the performative opens up new possibilities in this regard and yet—for reasons that will be made clear—also fails in the final instance to carry these through. By illustrating the way Derrida’s philosophy works, contrastingly, to take these possibilities to their full conclusion, I will argue that Derrida succeeds in bringing a radically new conception of language to the fore. The article will end by pointing towards some of the implications of the initial exploration conducted here to be developed elsewhere—particularly for the ways we think about thinking.  相似文献   

5.
Abstract

The introduction of Philosophy and Ethics to the Western Australian Certificate of Education courses in 2008 brought philosophy into the Western Australian secondary school curriculum for the first time. How philosophy came to be included is part of a larger story about the commitment and perseverance of a relatively small number of Australian educators and their belief in the value of introducing philosophical communities of inquiry into school classrooms through a revised pedagogy which could sit comfortably with an outcomes-based education system.  相似文献   

6.
Abstract

In this article, we explore the concept of African communitarianism and reflect on its potential value for ecojustice education as a localised response to the wider ecological crises that impacts on African communities. We argue for an African eco-communitarian perspective and propose that this perspective extends ecojustice education. Such extension occurs firstly through foregrounding and emphasising the establishment of harmonious and co-constitutive relationships that is characterised by intersubjectivity and secondly, by extending community to beyond humans (and ancestors) to be inclusive of the more-than human world. We contend that ecojustice education, framed within an African eco-communitarianism, constitutes a localised response to the ecological crises in the form of critical place-based education, that it enables co-constitutive dialogue and interaction between the human and non-human elements of an eco-community and is an ethico-political praxis characterised by an African environmental ethic.  相似文献   

7.
Teaching family matters is a matter of some political controversy. The New Right—both government and ‘pro‐family’ political pressure groups—seeks to reinforce and revive the traditional nuclear family through education, especially for family life. This is a response to what is perceived as the ‘problem of the family‘—the increase in ‘working mothers’ in lone or two‐parent families, and lone‐parent families as a result of divorce, separation, teenage or underage sex. These changes in the family have indeed occurred. The New Right blames previous administrations, in the liberal/social‐democratic consensual mode, for their creation. But no postwar government was committed to transforming the privacy of the family but to equality of educational opportunity between the sexes as a means of improving job opportunities. Such measures left the family untouched. If the ‘problem of the family’ is to be solved, more attention, from educators amongst others, must be given to the ways in which women as parents are denied equal work opportunities because of the need to bring up the children in the privacy of the family, supporting the work of schools. Family life or moral education should aim to leach about equality of adult responsibility for both work and family.  相似文献   

8.
The primary objective of this article is to critically examine some aspects of the traditional Ghanaian and Western philosophies of adult education. It is a well-attested fact that many of the pre-colonial and early colonial writers about Africa portrayed Africa as a dark continent devoid of advanced centres of learning worthy of emulation by others. The old West African civilizations of Ghana, Mali and Songhai with advanced centres of learning at Timbuktu and Djenne in the 11th century seemed to have been completely ignored by these writers (Boahen 1967: 20, Davidson 1966b: 50). Even though many other writers including several missionaries, anthropologists and historians, depicted Africa in a rather positive and scientific manner (Davidson 1966b, Goody 1966), much of the negative image created long ago still exists and needs to be examined and corrected. The formal Western system of school education was introduced in Ghana more than a century ago. Despite this, about 60% of the adult population today makes its living as illiterate farmers, workers, apprentices or master craftsmen in the various traditional art and craft production centres. Consequently, traditional adult education continues to play an important role in the social and economic development of the country. Like the Western system of adult education the Ghanaian traditional education has sound philosophical foundations, which have helped to maintain political stability and social cohesion in the country over the years. Much is written about Western and eastern philosophies but there is a dearth of literature on philosophies of adult education from Africa. Given that Africa is the second largest continent on the globe and that adult education proliferates throughout the continent, the authors felt their investigation would make a significant contribution to a global understanding of the field. Additionally, there is an increasing need for African students to appreciate and re-establish confidence in their own culture. This review cannot cover all of Africa so the focus is on Ghana, one country in West Africa.  相似文献   

9.
Abstract

This paper is a brief and informal response to Professor P. C. Potgieter's paper Moral Education in South Africa which appeared in the January 1980 edition of this Journal (Vol. 9 No. 2, pp. 130‐3). In response to Potgieter the author attempts to present some of the more obvious philosophical and sociological inconsistencies and problems appearing in Potgieter's paper. He concludes, basically, that Potgieter has assumed a marked consensual model of South African society and, therefore, his analysis serves only to misinform the reader as to the complexities of moral education in South Africa.  相似文献   

10.
D. G. Mulcahy highlights some of Jane Roland Martin's major contributions to the field of philosophy of education in this review essay. He focuses on several of Martin's better‐known works — including Reclaiming a Conversation, The Schoolhome, Changing the Educational Landscape, Coming of Age in Academe, Educational Metamorphoses, and School Was Our Life — tracing through them the development of her reconceptualization of the idea of a liberal education from the early1980s to the present day. Viewing Martin's contribution from the perspective of liberal education, he contends, underscores the optimistic spirit of her work as well as its originality and significance for the theory of education as a whole. Mulcahy gives particular attention to these elements of Martin's thought: the importance she attributes to educating the young for active participation in the world and not mere observation of it; her analysis of the range and complexity of our cultural wealth; her concept of a gender‐sensitive education; and her emphasis on the unique contribution of the experience of women to education. Martin's substantial body of work, Mulcahy concludes, stands as a compelling alternative to mainstream educational theorizing, one that offers hope for the potential of educational renewal.  相似文献   

11.
The paper’s focus is The Dakar framework for action—education for all: meeting our collective commitments, which presents the UNESCO, G8, World Bank and International Monetary Fund’s blueprint for the ‘development’ of education globally by 2015. Taking a discourse analytic approach, discussion of the Dakar framework make two claims. The first is that the Framework has a Matrix‐like effect in that it potentially closes out other ways of thinking about and practicing education. The second argument is that the apparent contradiction between its deployment of a human rights centered discourse and neo‐liberal discourse that establishes this Matrix‐like effect, must be understood as something more than simply an exercise in lies, deception and rhetoric. Rather, the Matrix‐like effect of the Framework succeeds not because the Framework lies, but because it doubly exploits the very same ambivalence in liberal‐humanism that facilitated the European control of ‘Others’ in an earlier era of globalisation. Gandhi who challenged the Matrix‐like effects of globalising British Empire power in this earlier era of globalisation is referred to in the paper as a real figure of history to exemplify the Neo figure in the discussion of the Matrix as a metaphor for the neo‐liberal EFA policy.  相似文献   

12.
ABSTRACT

South Africa stands out in the African region for its protection of lesbian, gay, bisexual, transgender and intersex (LGBTI) rights. This article examines South Africa’s contributions to local policy for LGBTIs and to work on LGBTI issues in education policy and education rights progress internationally. It also considers broader South African contributions to the theorisation of gender and sexuality. Data derive from an analysis of 102 interviews with key informants participating in high-level global networking for LGBTI students’ rights, and documentary analysis showing how stakeholders characterise South African contributions to transnational LGBTI education work. Informants identified how such contributions have a strong human rights emphasis, furthering post-colonial resistance to simplistic gender and sexuality classification schema imposed via imperial colonising dynamics. While South African work in this area has also promoted and facilitated research, it has at times been limited by ambivalence from its leadership. The nation’s early adoption of constitutional rights, relationship rights and educational equity provisions as acts of decolonisation contribute valuable African LGBTI work examples to the region. Their success encourages further funding for South-South transnational LGBTI education work.  相似文献   

13.
Moral education and ethical reflection are always dependent on the content of the internalized norms, principles and values of the individual. As we demonstrate, this also means that there is no instance of feeling, emotion, spontaneity, or care that can be independent of norms, rules, and values outside human discourse. In light of this, Noddings’ theory of the ethic of care is a contentious theory of child education, as it is linked with the presupposition that we can turn a blind eye to the symbolic field, to the network of rules/principles and their values, when we educate. Education that is derived only from caring, without being derived from reflection on education’s specific values, can lead to education that supports, for instance, racist ideology and racist education. This is not, of course, something that the ethic of care would advocate; however, as an educational theory, it is flawed in that, due to the rejection of reflection through principles in general, it fails to provide the educator with a conceptual apparatus through which he/she could analyze and reflect upon—could understand—what he/she is doing with regard to the norms of his/her culture. Society and educators cannot tacitly allow or be benevolent toward such fundamental mistakes in moral education.  相似文献   

14.
Abstract

African Urban Youth Languages (AUYLs) are increasingly coming under the spotlight of linguists and sociolinguists across the continent, who are investigating their relationship to standard and/or vernacular varieties. Simultaneously, they are being discussed by educators and education researchers, although little has yet been published in this critical area. The difficulties for educators posed by students speaking “non-standard” varieties has been highlighted by recent studies investigating literacy and language in the classroom. This article presents an overview of some of the challenges posed to education by AUYLs. It considers recent studies of AUYLs in educational contexts from around the continent. It then presents data from South Africa which highlights different orientations towards the South African AUYL “Tsotsitaal” in educational domains. The argument is made that the position of both teachers and pupils is vulnerable, and that the legitimacy of the distinction between standard language and urban vernacular language needs to be reconsidered.  相似文献   

15.
Due partly to the multimodal and multiscalar nature of technology applications, there lacks theories to explain successful technology integration in teaching and learning in higher education. Such multidisciplinary theories developed primarily within Western contexts as behaviourism, cognitivism, constructivism, connectivism, collaborationism, TPACK framework and authentic learning theory have been used to underpin technology-enhanced teaching and learning globally. However, their primary focus on basic education and their sensitivity to contextual reality seem to restrict their salience and fecundity to successfully explain technology integration in higher education in the Global South, including Africa. For more contextual relevance and significance, the embodiment in curricula and pedagogy of African knowledge systems and emerging societal needs and challenges is thus critical. Drawing on Asabiyya and Ubuntu humanistic philosophies respectively from Northern and Southern Africa and Yoruba empiricist and Zara Yacob rationalist epistemologies from Western and Eastern Africa, this study proposes African philosophical perspectives to underpin technology integration in higher education. The epistemologies define the nature of student and faculty engagements and strategies, whereas the humanistic philosophies offer values that could guide ethical technology use and engagement. Technologies are conceived alternatively as knowledge banks, communication media and cognitive tools to think through and with. Implications for further research and practice are identified.

Practitioner notes

What is already known about this topic

  • Multidisciplinary theories developed primarily within Western contexts are used to underpin technology-enhanced teaching and learning globally.
  • Their primary focus on basic education and their sensitivity to socio-cultural and economic contextual reality restrict their salience and fecundity to successfully explain technology integration in teaching and learning in higher education in the Global South, including Africa.
  • African philosophical, theoretical, conceptual and methodological thinking is critical for successful technology integration.

What this paper adds

  • This study interrogated how African philosophies of humanity and knowledge could support successful technology integration in teaching and learning in Africa.
  • Drawing on Asabiyya and Ubuntu philosophies, respectively, from Northern and Southern Africa, the study proposes strategies for making the oppressive faculty–student relationships rampant in African campuses more humane and emancipatory.
  • Drawing on Yoruba empiricist and Zara Yacob rationalist epistemological orientations from Western and Eastern Africa, this study proposes strategies for supporting truly engaging and empowering pedagogies within technology-enhanced spaces.

Implications for practice and/or policy

  • The purpose of education in successful technology-enhanced spaces needs to aim at improving student capacities and skills for further learning and to ensure full participation in practice communities within and outside higher education.
  • The content of education or curriculum needs to primarily embody African/local philosophical, theoretical, conceptual and methodological thinking, as well as emerging community needs and challenges.
  • The method of education and student assessment need to support and promote the cultivation of student skills and capabilities as well as values and ethics highly needed in their communities and beyond.
  相似文献   

16.
Abstract

It is the epistemic as well as the ethical responsibility of academics to aim to approach their research and teaching with a proper understanding of the ultimate ethical purpose or telos of their defining activities and products,which is the practical aim of promoting human flourishing. Minimally, academics should aim at understanding, and a key component of understanding is to understand the ideal ethical purpose of what is being researched and taught. For instance, sadistic Nazi medical researchers and teachers—Mengeles of sorts—in addition to having reprehensible commitments,would be significantly ignorant about their own intellectual concerns by virtue of their abject (belief-expressing) commitments. I will show that insights drawn from extreme cases such as this one apply across disciplines and in less extreme cases.  相似文献   

17.
ABSTRACT

Much of the research on how social media is embedded into the educational practices of higher education students has a Western orientation. In concentrating on a case study of the varied ways in which African International Distance Education (IDE) students actively use social media to shape their learning experiences, we discuss an under-researched group. The paper draws on analysis of 1295 online questionnaires and 165 in-depth interviews with IDE students at UNISA, South Africa, one of the largest providers of IDE globally. WhatsApp emerges as ‘the’ key social media tool that opens up opportunities for IDE students to transfer, translate and transform their educational journey when studying ‘at a distance’. Although WhatsApp does provide a ‘space of opportunity’ for some students, this is framed through socio-technical marginalisation, itself a reflection of demographic legacies of inequality. Exploring social media practices though the case of African IDE students places these students centre stage and adds to the awareness of the multiple centres from which international education is practiced.  相似文献   

18.
In this review essay, Mark Brenneman and Frank Margonis address three recent book‐length contributions to the ongoing discussion around cosmopolitanism and educational thought: Mark Olssen's Liberalism, Neoliberalism, Social Democracy: Thin Communitarian Perspectives on Political Philosophy and Education, Sharon Todd's Toward an Imperfect Education: Facing Humanity, Rethinking Cosmopolitanism, and Ilan Gur‐Ze’ev's Beyond the Modern‐Postmodern Struggle in Education: Toward Counter‐Education and Enduring Improvisation. Brenneman and Margonis argue that these contributions exhibit a marked disenchantment with Enlightenment conceptions of human possibilities as these inform concrete recommendations in the field of the philosophy of education. All three books call for a rethinking of modernist categories in educational thought, a call that is supported by the authors' respective distrust and ultimate disenchantment with the residual presence of ideas of human perfectibility harbored in the philosophical categories that animate discussions in multicultural, liberal, neoliberal, and postmodern educational discussion. Brenneman and Margonis argue that each of these books theorizes from its own respective regionally specific circumstances, and they therefore prove valuable to philosophers of education who struggle toward their own local responses to human difference and the pedagogical possibilities of educational relations.  相似文献   

19.
Abstract

The sport-for-all movement currently evident in many countries of the world is often touted as a self-evidently desirable means of achieving physical fitness on a global scale. But is sport truly a veritable route to collective wellbeing or some fantastic aggrandisement of a Western canon? This article challenges the cherished myth that sport is essentially meant for all regardless of context. The discursive background of sport for all was viewed through the lens of political economic relations and the dominant discourse of recreation and leisure. To be sure, sport for all has the ring of commonsense viewed from the North, yet it has a different resonance when examined from the South: it is a big, staggering plot to repress and diminish the cultural significance of the indigenous games of Third World people. This article takes stock of the lessons from the Dar es Salaam Sport for All project and stresses the need for African countries to resist any homogenising sport discourses premised against the reclamation of discursively constituted local games and indigenous physical education pedagogy. It argues that precolonial African games need not be uprooted from the physical education curriculum for colonial sports to roost, as these games have locus standi where Western sports stand. It suggests the need for deconstructive discourses that are conducive to the renovation and institution of indigenous African games as a step towards maintaining cultural distinctiveness and deconstructing totalising images of physical education curriculum content.  相似文献   

20.
Abstract:

Elsewhere, the author has argued that the liberal theory of moral education is both morally dangerous and philosophically mistaken. The moral educator cannot be morally neutral, but must be morally committed, even if he is to attempt to teach children how to think for themselves about moral questions, or develop their autonomy, rather than indoctrinate them. This position implies that the moral educator must be a moral authority. The author defends this claim against subjectivists who deny the existence of moral authority by arguing that the possibility of moral judgment creates the possibility of moral authority.  相似文献   

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