Posts Tagged a teacher
Educational/school Psychology in the Pursuit of Human Well-being
Posted by in Uncategorized on January 19, 2010
Educational/School Psychology in the Pursuit of Human Well-Being
Introduction
Now we are living in the technological modern world. With the help of science and technology we have developed in all fields. India is a developing country. We have lot of human resources after China. But the literacy rate is very low when compared to other developed and developing countries in the world. India is a rich country, but Indians are poor. With the help of science and technology and by utilizing all sources in the proper way it is possible to India to become a developed country in the world. In the modern world people living with high tension. The student in schools and colleges are also living with high tension because of heavy competitions. It is necessary to introduce psychology as a general subject in all the classes both at school and college levels. Yoga and meditation is also necessary for each and every one in the world.
Definition of Education
Ø Education is the learning of human souls to what is best, and making what is best out of them?
– John Ruskin
Ø Education is a weapon, whose effect depends on who holds it is his hands and at whom it is aimed.
– Joseph Stalin
The word education is derived from the Latin educare, meaning “to raise”, “to bring up”, “to train”, “to rear”. Education means the gradual process of acquiring knowledge. Education is a preparation for life. Education is also defined as the profession of teaching (especially at a school or college or university).
Importance of Education
India is a union comprised of twenty eight states and seven Territories. The Constitution provides directives regarding the development of education throughout the country. The areas in which the respective central and state governments have domain have been identified in the Constitution as the central list, state list and concurrent list. Until the late 1970s, school education had been on the state list, which meant that states had the final say in the management of their respective school systems. However, in 1976, education was transferred to the concurrent list through a constitutional amendment, the objective being to promote meaningful educational partnerships between the central and state governments. Today, the central government establishes broad education policies for school curricula development and management practices. These serve as guidelines for the states.
Generally, at the start of a very young age, children learn to develop and use their mental, moral and physical powers, which they acquire through various types of education. Education is commonly referred to as the process of learning and obtaining knowledge at school, in a form of formal education. However, the process of education does not only start when a child first attends school. Education begins at home. One does not only acquire knowledge from a teacher; one can learn and receive knowledge from a parent, family member and even an acquaintance. In almost all societies, attending school and receiving an education is extremely vital and necessary if one wants to achieve success.
Educational Psychology
Educational psychology is the study of how humans learn in educational settings, the effectiveness of educational interventions, the psychology of teaching, and the social psychology of schools as organizations. Although the terms “educational psychology” and “school psychology” are often used interchangeably, researchers and theorists are likely to be identified as educational psychologists, whereas practitioners in schools or school-related settings are identified as school psychologists. Educational psychology is concerned with the processes of educational attainment among the general population and sub-populations such as gifted children and those subject to specific disabilities
Educational psychology can in part be understood through its relationship with other disciplines. It is informed primarily by psychology, bearing a relationship to that discipline analogous to the relationship between medicine and biology. Educational psychology in turn informs a wide range of specialities within educational studies, including instructional design, educational technology, curriculum development, organizational learning, special education and classroom management. Educational psychology both draws from and contributes to cognitive science and the learning sciences. In universities, departments of educational psychology are usually housed within faculties of education, possibly accounting for the lack of representation of educational psychology content in introductory psychology textbooks.
Uses of Educational Psychology
For finding Individual differences and Disabilities
Each person has an individual profile of characteristics, abilities and challenges that result from learning and development. These manifest as individual differences in intelligence, creativity, cognitive style, motivation, and the capacity to process information, communicate, and relate to others. The most prevalent disabilities found among school age children are attention-deficit hyperactivity disorder (ADHD), learning disability, dyslexia, and speech disorder. Less common disabilities include mental retardation, hearing impairment, cerebral palsy, epilepsy, and blindness.
Although theories of intelligence have been discussed by philosophers since Plato, intelligence testing is an invention of educational psychology, and is coincident with the development of that discipline. Continuing debates about the nature of intelligence revolve on whether intelligence can be characterized by a single, scalar factor (Spearman’s general intelligence), multiple factors (as in Sternberg’s triarchic theory of intelligence and Gardner’s theory of multiple intelligences), or whether it can be measured at all. In practice, standardized instruments such as the Stanford-Binet IQ test and the WISC are widely used in economically developed countries to identify children in need of individualized educational treatment. Children classified as gifted are often provided with accelerated or enriched programs. Children with identified deficits may be provided with enhanced education in specific skills such as phonological awareness.
For Social, Moral and Cognitive Developemnt
To understand the characteristics of learners in childhood, adolescence, adulthood, and old age, educational psychology develops and applies theories of human development. Often cast as stages through which people pass as they mature, developmental theories describe changes in mental abilities (cognition), social roles, moral reasoning, and beliefs about the nature of knowledge.
For example, educational psychologists have researched the instructional applicability of Jean Piaget’s theory of development, according to which children mature through four stages of cognitive capability. Piaget hypothesized that children are not capable of abstract logical thought until they are older than about 11 years, and therefore younger children need to be taught using concrete objects and examples. Researchers have found that transitions, such as from concrete to abstract logical thought, do not occur at the same time in all domains. A child may be able to think abstractly about mathematics, but remain limited to concrete thought when reasoning about human relationships. Perhaps Piaget’s most enduring contribution is his insight that people actively construct their understanding through a self-regulatory process.
Piaget proposed a developmental theory of moral reasoning in which children progress from a naive understanding of morality based on behavior and outcomes to a more advanced understanding based on intentions. Piaget’s views of moral development were elaborated by Kohlberg into a stage theory of moral development. There is evidence that the moral reasoning described in stage theories is not sufficient to account for moral behavior. For example, other factors such as modeling (as described by the social cognitive theory of morality) are required to explain bullying.
Developmental theories are sometimes presented not as shifts between qualitatively different stages, but as gradual increments on separate dimensions. Development of epistemological beliefs (beliefs about knowledge) have been described in terms of gradual changes in people’s belief in: certainty and permanence of knowledge, fixedness of ability, and credibility of authorities such as teachers and experts. People develop more sophisticated beliefs about knowledge as they gain in education and maturity.
Psychology and Teacher
Teacher is a national builder. He has a power to change the world through education. According to our Indians teacher is a third god. Teacher plays a prominet role in the development of society. Educational Psychology is a main subject in teacher education at D.Ed., B.Ed., and M.Ed. levels. It is necessary for each and every teacher to know about psychology. Becausse it is necessary to know the behaviour of the students in the class. Teacher has different roles like father, advisor, councellor, administrator and well wisher. The future of any country is in the hands of teachers. So it is necessary to give importance for teacher education. So our government introduced psychology subject in teacher education curriculum.
After undergoing the course, the student teacher
1) Explains psychology and its relationship with Education.
2) Classifies different branches of psychology and explains their significance.
3) Explains the importance of heredity and environment and its influences in educational process.
4) Explains the different aspects of the development of the child.
5) Explains the growth and human beings and their behaviour.
6) Describes the individual aspects of the development of the child.
7) Explains the primary needs of the children.
8) Explains the secondary needs of the children.
9) Explains the theories of learning and the factors influencing learning.
10) Explains the concept of socialization.
11) Explains the different types of learning.
12) Understands the concept of motivation and the steps to be taken to motivate the children.
13) Explains attention and its uses.
14) Develops skill of observation, listening, responding and understanding.
15) Describes memory, remembering and forgetting and identifies conditions of good memory.
16) Describes the effects of different methods used for learning process.
17) Explains thinking process and its uses-perception, conception, apperception for different ages.
18) Explains the role of creativity and its development.
19) Explains the meaning of intelligence and understands the changing concept of intelligence.
20) Enhances personality development of pupils.
21) Describes the mental hygiene and mental health.
22) Understands exceptional children and their significance.
23) Practices guidance and counseling for school pupils.
Conclusion
Educational psychology is an application of the principles of psychology for effective learning and modification of behaviour on desirable dimensions. Knowledge of educational psychology makes a teacher effective in motivating the pupils in their learning. In short it is an inseparable part of strategy in education. Education gives knowledge, wealth and health. Education is a solution for all types of problems in the society. Through education only it is possible overall development of a person in the society. Through education it is easy to know about behavour of the students and persons in the society with the help of psychology. So it is necessary to study psychology all persons in the society in the modern world. Educational Psychology helps the overall development of the student.
References
1. Educational psychology a cognitive view by Asubel, D.P.
2..Element of educational psychology by Bhatia, H.R.
3. Psychology applied to teaching by Bichler, R.F.
4. Educational psychology by Cole, E.C. and Bruce, W.F.
5. http:/ www.google.com
*****
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Should We And Can We Develop An African Philosophy Of Education?: Pedagogy Of Sagacity
Posted by in Uncategorized on January 11, 2010
MICHAEL KARIUKI – 0721 666 098, mickariuki@yahoo.com
Should we and can we develop an African philosophy of education?: Pedagogy of Sagacity
In 1986, Njoroge and Bennaars, published Philosophy and education in Africa; an introductory text for students of education. Since the publication of this textbook there has been an intellectual aridity in this area of educational philosophizing in Kenya. This is in spite of the said textbook being merely introductory or prolegomenon. More importantly is the model proposed and formulated in this textbook intended as a conceptual framework for developing an African philosophy of education (1986; 92). This model has remained un-attempted.
My paper will argue in the affirmative while distinguishing should as a non-moral normative imperative and can as a question of ability. While indeed we should develop African philosophy of education this imperative remains unachievable until we have experts with requisite scholarly abilities.
Problem of shortage of educational philosophers
Experts in philosophy of education are called educational philosophers. They should be trained in technical philosophy and educational sciences. The two disciplines must meet in one. To ‘meet in one,’ means that an educational philosopher should integrate both technical philosophy and educational sciences as an integral area of academic specialization. Educational philosopher is the middle term between technical philosophy and educational sciences. In other words one should have academic qualification as a technical philosopher and as a trained professional teacher.
Lack of this ‘meeting in one’ of the two areas is to blame for lack of resources in this area. It means persons who are lesser than the ideal are teaching this discipline. There are two types of categories of teachers of philosophy of education in Africa who are lesser than the ideal.
The generalists and the specialists, the former are professional educators without philosophical footing. The latter are academic philosophers without educational training. Both as Plato would say must be debarred and be made to give way for educational philosopher.
Generalists make philosophy of education be about general principles, aims and goals of education. The technical philosopher makes philosophy of education too abstract and unrelated to everyday concerns of professional teacher in schooling. The latter stand accused of arm chair speculation, the latter stands accused of generality.
The model of African philosophy of education: Pedagogy of sagacity
Pedagogy of Sagacity stands on two feet – one foot is planted in Sage philosophy and the other in Pedagogy of Oppressed – both feet are rooted in the conceptual model for developing African philosophy of education as articulated by Njoroge and Bennaars (1986, 88-89).
Pedagogy of Sagacity or Sagacious Pedagogy is developed as an attempt to transcend the original impetus of the project of Sage philosophy of Nairobi School. As Gail Presbey states,
I suggest that the original impetus for starting the sage philosophy project – the defense against Euro-American skeptics who thought Africans incapable of philosophizing – has been outgrown. The present need for studies of African sages is to benefit from their wisdom, both in Africa and around the world. I also suggest that the title ’sage’ has to be problematized. While there were good reasons to focus earlier on rural elders as overlooked wise philosophers, the emphasis now should be on admiring philosophical thought wherever it may be found-in women, youth, and urban Africans as well. In such a way, philosophy will be further relevant to people’s lives, and further light will be shed and shared regarding the lived experience in Africa.
Gail concludes by pointing out that
Whether, and in what way, sage philosophy continues and grows will be determined in part by the ideas of those who have the will to continue it; their works will help define the terms “sage” and “sage philosophy” in the future.
Pedagogy of Sagacity is contemplated here as a possible contribution to the development of Sage philosophy in terms of African philosophy of education. Njoroge and Bennaars (1986, 98) have formulated
…a basic framework within which philosophical thinking about African education must be located. Within this model we identified four distinct areas of concern each reflecting a specific function of Technical Philosophy, a specific approach in educational Philosophy and a specific trend in African Philosophy. These areas of concern are: the Ethnophilosophy of Education, the Phenomenology of African Education, the Critique of African Education and the Philosophical analysis of African Education.
The authors (1986, 88) intend this to be a normative ‘framework within which to locate educational philosophy in Africa.’ Thus they state that (1986, 89),
…we can now establish what ought to be the major features or concerns of an African Philosophy of Education; thus we may arrive at a MODEL that brings out the specific features of a truly African Philosophy of Education.
For this model to be realized two criteria or conditions must be fulfilled, namely technical and African. As regards the former criterion ‘an African Philosophy of Education, to be recognized as truly technical, (it) must display similar functions and approaches as the Technical Philosophy of Education’ (1986, 89). There are four functions of technical philosophy namely, critical, rational, phenomenological and speculative (1986, 23-24). Corresponding to these four functions respectively are four approaches to philosophy of education namely, implicational, existential, critical and analytical approaches (1986, 89).
With regard to the second criterion or condition African philosophy must be African that is ‘it must reflect the trends characteristic of philosophical thinking in Africa’ (1986, 89). Njoroge and Bennaars (1986, 83-89) have delineated four trends in African philosophy namely, ethno-philosophy, cultural philosophy, political philosophy and formal philosophy. Each of these trends is paired with a corresponding function from the four technical functions of philosophy. The resulting combinations are four distinct approaches to African philosophy of education these are; ethno-philosophy paired with speculative function results in implications approach in African philosophy of education; cultural philosophy paired with phenomenological function results in existential approach; political philosophy paired with critical function results in critical approach; and lastly formal philosophy paired with analytical function results in analytical approach (1986, 89).
We can therefore identify ‘four major areas of concern, which may be called the basis … of a truly African Philosophy of Education.’ These are ethno-philosophy of education; phenomenology of African education; critique of African education; and philosophical analysis of African education.[1] In Aristotelian causality technical functions of philosophy are the formal causes while trends in African philosophy are the material causes. Formal and material causes are co-constitutive principles of substantial being, the substance of African philosophy of education is possible within the framework of Njoroge and Bennaars. As Wittgenstein states (1981;2.14) ‘what constitutes a picture is that its elements are related to one another in a determinate way,’ this is ‘the pictorial form’ of reality (2.15). In a pictorial form of reality ‘a picture … attached … to reality … reaches right out to it’ so that the picture is the measure of what reality should be. (2.1521). The framework of Njoroge and Bennars is the measure of what is to be regarded as African philosophy of education.
Platonic middle term
The model proposed by Njoroge and Bennaars has not yet been worked out in practice. This could be due to lack of experts who are ‘extremely rare’ (1986;78) with the right combinations namely, training in technical philosophy and training as professional educators (B.Ed). Further still development of African educational philosophy requires experts with knowledge and skill in African philosophy. The requirement that African philosophers of educators be doubled edged experts in technical philosophy and professional educators (1986; 77-80) is akin to Plato’s (Republic Book, V. 473d) observation that
Cities will have no respite from evil … unless philosophers rule as kings in the cities, or those whom we now call kings and rulers genuinely and adequately study philosophy, until, that is, political power and philosophy coalesce, and the various natures of those who now pursue the one to the exclusion of the other are forcibly debarred from doing so. Otherwise the city we have been describing will never grow into a possibility or see the light of day.
To paraphrase Plato in the framework of Njoroge – Bennaars we can state that: Kenya will have no African philosophy of education unless philosophers teach and research in educational foundations, or those who teach philosophy of education genuinely and adequately study philosophy; until, that is, technical philosophy and educational sciences coalesce in African educational philosophers and the various scholars who now pursue one to the exclusion of the other are forcibly debarred from meddling in this area. Otherwise the proposed model of African philosophy of education will never develop into a possibility or see the light of day. Plato in the cited place provides a middle term which logically links technical philosophy and educational sciences in philosophy of education in Africa. The middle term is a technical African philosopher who is also a professional philosopher i.e. a scholar who integrates both technical philosophy and educational profession. It is from such a one that hope lies for possibility of developing an African philosophy of education. With such rare experts we can develop African philosophy of education.
Pedagogy of Sagacity: Thought Experiment on African Philosophy of education
Of the four trends in African philosophy identified by Njoroge and Bennars Sage Philosophy is not included, yet Odera Oruka (1990;16-17) includes it as a distinct trend in African philosophy. There are four trends in African philosophy identified by Oruka (1990, 13 – 20) namely, ethno-philosophy, philosophic sagacity, nationalist-ideological philosophy and professional philosophy. For Oruka (1991,43) ’sage philosophy comes as a third alternative’ it lies between folk philosophy or (ethno-philosophy) and ‘the written critical discourse’ or (professional trend); sage philosophy ‘demonstrates the fact that traditional Africa had both folk wisdom and critical personalized philosophical discourse.’ Sage philosophy is here subjected to phenomenological analysis within the model of Njoroge – Bennaars in attempt to develop African philosophy of education. As the model of Njoroge – Bennaars requires African philosophy of education should be worked out on two-fold points, firstly, technical method of philosophy and secondly a trend in African philosophy. To develop pedagogy of sagacity, phenomenology is the opted technical function of philosophy while philosophic sagacity or sage philosophy is the trend in African philosophy; from these two a new area in African educational philosophy arises namely, pedagogy of sagacity.
Banking versus problem-posing education
Pedagogy of sagacity is influenced by pedagogy of the oppressed. Paulo Freire, a Brazilian educationist developed a trend in philosophy of education called pedagogy of the oppressed (1972). Pedagogy of the oppressed ‘is an instrument for … critical discovery … of dehumanization’. ‘The central problem’ of pedagogy of the oppressed ‘is this: How can the oppressed, as divided, unauthentic beings, participate in developing the pedagogy of their liberation?’ ‘This pedagogy makes oppression and its causes objects of reflection by the oppressed, and from that reflection will come their necessary engagement in the struggle for their liberation. And in the struggle this pedagogy will be made and remade’ (1972, 25). Pedagogy of the oppressed is a critique of traditional pedagogy that is teacher-centered; the teacher assumes the dominant role while the learners are passive. In traditional pedagogy Freire identified two dialectically opposed poles, the oppressors – who happen to be teachers, and the oppressed – who happen to be learners. The teacher is in a dialectical opposition to the learner in which case the teacher has-knowledge but the learner has-not knowledge, he is assumed to be tabula rasa. Freire employs analogy of the banking industry to expose ten contradictory pedagogical ‘attitudes and practices, which mirror oppressive society as a whole’ (1972, 46-47). The teacher acts as the ‘bank-clerk’ by use of ‘banking methods of domination’. Freire institutes a pedagogical paradigm shift where he replaces ‘the educational goal of deposit-making …with the posing of problems of men in their relations with the world’ (1972,52). This is also called liberating education which ‘consists in acts of cognition, not transferrals of information’ (1972,53). The ‘practice of problem-posing education first of all demands a resolution of the teacher-student contradiction. Dialogical relations – indispensable to the capacity of cognitive actors to cooperate in perceiving the same cognizable object – are otherwise impossible’ (1972, 53). Iconoclasm of banking education allows freedom for ‘the critical reflection of both teacher and students’ this leads to ‘emergence of consciousness and critical intervention in reality.’ (1972, 53-54).To contrast ‘banking education … and … problem-posing education’ Freire (1972;56-57states
… the two educational concepts and practices under analysis come into conflict. Banking education attempts, by mythicizing reality, to conceal certain facts which explain the way men exist in the world; problem-posing education sets itself the task of de-mythologizing. Banking education resists dialogue; problem-posing education regards dialogue as indispensable to the acts of cognition which unveils reality. Banking education treats students as objects of assistance; problem-posing education makes them critical thinkers. Banking education inhibits creativity and domesticates the intentionality of consciousness by isolating consciousness from the world, thereby denying men their ontological and historical vocation of becoming more fully human.
Freire is in total rejection of banking education the means for emancipation from ‘authoritarianism and an alienating intellectualism’ is to begin with people ‘in the ‘here and now’, which constitutes the situation in which they are submerged, from which they emerge…. To do this authentically they must perceive their state not as fated and unalterable, but merely as limiting – and therefore challenging.’ (1972;57-58)
Pedagogy of sagacity is an attempt to develop African philosophy of education. It is a critical reflection on possibility of African pedagogy, as Freire notes ‘critical reflection is also action’ in the sense that ‘action and reflection occur simultaneously’ (1972, 99).
Two Typologies of Sages
Odera Oruka (1991; 34) identifies two types of sages in Africa, namely, folk sage and philosophic sage.
Findings in Kenya show that there are two main divisions of sage philosophy. One is that of the sage whose thought, though well informed and educative, fails to go beyond the celebrated folk-wisdom. Such a sage may not have the ability or inclination to apply his own independent critical objection to folk beliefs. He is, therefore, a folk sage in contrast to the second type of the sage, the philosophic sage. The former is a master of popular wisdom while the latter is an expert in didactic wisdom.
The philosophic sage may know, as the folk sage does, what the cardinal beliefs and wisdoms of his community are, but he makes an independent, critical assessment to what the people take for granted. Thus, while the sagacity of the folk sage remains at the first order level of philosophy, that of the philosophic sage is a second-order philosophy, that is a reflection on and a rationalized evaluation of what is given in the first order. What is given in the first order is a mixture of conventional-cum-customary beliefs and practices.
Oruka (1991, 37) believes that ‘There are and there will be sages even among Africans with modern education’ for instance Nyerere. To be a sage one needs ‘to be wise and able to utilize that wisdom for the benefit of one’s community.’ ‘The concern in the sage research is not to claim that sagacity is, by definition, philosophy but to look for philosophy within sagacity, that is, to get to their overlap. ’Within this overlap, both the philosopher and the wise man have the same function: they employ abstract reasoning for the understanding and solution of the basic questions of human life’ (1991, 41). Odera Oruka (1991, 34) carried out his research project in Kenya. ‘One major aim is to look for philosophy or traces of philosophy in traditional Africa….by talking to the living sages…. Exposing the value of such thoughts is again one other important aim of the sage research’ (1991, 41). However, most importantly the sage project was meant ‘to help substantiate or disapprove the well-known claim that ‘real philosophical thought’ had no place in traditional Africa.’ This claim implied that ‘existence of philosophy in modern Africa is due wholly to the introduction of western thought to Africa’ (1991, 34). The invalidation of this claim could only be established if traditional Africa was found to host philosophic sages. The project was successful for it identified philosophic sages (individuals with didactic wisdom) in Kenya while distinguishing them from folk sages (individuals with popular wisdom) (1991, 33-34).
This European prejudice is reflected in the work of Mullin J (1965) which was meant to be an attempt ‘to lay down guide-lines for the … Christian apostolate in modern Africa’ (1965, 3). Mullin (1965, 32-33) contrasts African mentality with European mentality he states:
The African’s reasoning methods are not discursive; he knows nothing of the syllogism, he thinks inductively rather than deductively; nor is his thinking analytic: it is intuitive and synthetic …. This is a mentality different from the European, and to be respected as such …. One consequence of it is a circular manner of thinking, a collecting of impressions, a feeling of the way before coming to the kernel of a problem …. A more important consequence is the primacy in his thought of the concrete over the abstract; and the human over the institutional …. European teachers, trained in deductive thought, pass on ideas in a way impossible for the African to assimilate. They do not square with his reasoning’.
While the philosophic sage engages in sagacious didactics, the folk sage engages in narration. Philosophic sagacity is often ‘a product and a reflective re-evaluation of the culture philosophy. The few sages who possess the philosophic inclination make a critical assessment of their culture and its underlying beliefs.’ They use power of reason to produce ‘a system within a system, and order within an order’ (1991, 49). Folk sagacity is first order culture philosophy. ‘It is absolute in its ideas and truth claims and has an ideological war with anything to the contrary.’ Folk sages ‘are specialists in explaining and maintaining this order…. Their explanations or thought do not go beyond the premises and conclusions given by the prevailing culture’ (1991, 49). Philosophic sage is critical reflection on the first order philosophy of culture. It is ‘a critical rebellion against the first order conformity and anachronism’. While the first order glorifies the communal conformity, philosophic sagacity is skeptical…it employs reason to assess it. The first order is purely absolutist and ideological, the second order is generally open-minded and rationalistic. Its truths are given as tentative and ratiocinative, not as God-sent message (1991, 49). Further contrast between the two sage includes (1991, 36)
The folk sage is versed in the common-place culture, customs and beliefs of his people. He can recite or describe them with much competence. However, he is unable to raise any critical question about them, nor is he able to observe the inherent contradictions. The philosophic sage, like the folk sage, may equally be versed in the beliefs and values of his society. His main task is to make critical assessment of them and recommend, as far as the communal pressure allows, only those beliefs and values that pass his rational scrutiny. The folk-sage is identifiable by his consistent inability to isolate his own opinion from the beliefs of the community and his ready inclination to take refuge behind the popular unexamined wisdom wherever he is intellectually challenged. The philosophic sage, on the other hand, is clearly able to isolate the given beliefs of the community from his own evaluation, rationalization and even criticism of those beliefs. He is also able to enjoy a dialectical or intellectual game with the interviewer.
Mullin’s characterization of African mentality is a fallacious generalization which collapses African thought to folk sagacity. There are philosophic sages capable of syllogistic reasoning in Africa both in literate and pre-literate societies. ‘There is possibility for sagacity both in pre-literate and literate societies’ (Oruka 1991, 37). To be a sage is not necessarily to be philosophic
Pedagogy of sagacity
Pedagogy of sagacity uses phenomenological method of philosophy to anayze two typologies of teachers based on the paradigms of Oruka’s two sages, philosophic and folk sages. This is in attempt to fructify Njoroge – Bennaars (1986) model or conceptual framework for developing African Philosophy of education.
Folkish teacher versus philosophic teacher
By use of phenomenological analysis we can draw implications from the two sages. Philosophic-sage points to a teacher who is critical and empowers learners to think for themselves. He uses student-centered pedagogy. His classroom is community of researchers; his role is to midwife students in their search for solution to problems. Classroom is related to real life problems. Folkish-sage points to folkish-teachers who merely recycle old lecture notes. They do not update themselves they dictate notes to learners who are expected to be passive recipients. Such teachers fail to criticize educational theories and practices. They are authoritarian and aim at making learners memorize notes in order to pass examinations. Such a teacher fears questions and fails in self-criticism. The folkish-teacher uses banking pedagogy, while philosophic-teacher uses problem-solving pedagogy.
In the movie Sarafina Mrs. Masumbuka exemplifies philosophic-teacher who is gadfly that stings learners to dare to think, that is to critically question the received traditions. She midwifes regeneration of learners as enlightened and emancipated active learners who demystifies the stratified sanitized syllabus. The teacher who replaces her is an example of folkish teacher. He can at best impose and popularize authorized apartheid pedagogical narrative which is oppressive to the African students. That teacher mechanically transmits fossilized pre-packaged ideas without critical reflection. This is a dogmatic teacher who fails to emancipate himself from dominant oppressive pedagogy of white supremacist in apartheid South Africa.
Conclusion
Model by Njoroge – Bennaars is useful in developing African philosophy of education. Pedagogical Sagacity is a product of that model and proves that it is pragmatic and relevant to African philosophy of education. There remains more areas in education in Africa where sage Philosophy needs to be explored and logical conclusions be drawn to improve teaching/learning in philosophy of education in Africa, Kenya in particular. Sage Philosophy furnishes a productive conceptual framework for educational philosophizing not only in Africa but also anywhere else where critical analysis of pedagogical theory and practice is to be carried out. This is a proposal of one possible direction among others where Sage Philosophy can be relevant beyond Oruka’s original concern. It points at possible contributions of Sage Philosophy (in department of Philosophy) to educational philosophy (in department of Educational 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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History of Education, Teacher Training, Teaching, Teachers
Posted by in Uncategorized on January 5, 2010
A Concise History of Education of Teachers, of Teacher Training and TeachingWestern history of teacher training, education history, teaching theories, education of teachers, modern history od education, began in early 18th century Germany: teaching seminaries educating teachers were the first formal teacher training in Western history of education and teaching.
(History of education had 2nd century-BC Greek Spartan free public education, Athenian Academy until age 18 and higher Academy and Lyceum; Roman private formal schooling in tiers; China’s 1st century-BC administrator examinations; 1st century Jewish informal Cul’ Tura general education; Islam’s 9th century universities [madrasahs]; 16th century Aztec mandatory teen education; 18th century Russian nation-wide education, Poland’s Education Ministry, Chez ‘teacher of nations’ Comenius’s ‘Didactica Magna’ on universal education [compulsory, certified teachers, tests]; leading later Western history of education –17th century Scotland’s free education, 18th’s Norway’s mandatory literacy and New Zealand’s standard education, 21st’s Europe’s Bologna process equalising educational qualifications.)
Teacher education and training, first teacher training college in French history of education and history of teaching, Jean Babtiste de la Salle’s 18th century Brothers of the Christian schools, had non-clerical male teachers teaching poor and middle class children. Based on Greek philosophers’ philosophy of education and teaching, re-introduced by Islam, spirituality was not its only reason, basis of education. Teacher education and training had been clerical –this was Western history of education’s first secular teacher training college.
This philosophy of education changed educational history’s attitude to education. It reformed education, educational theory, learning, enabled further education reforms and educational theories of teaching in history of education. With education reforms in education history, educational theory of teacher education required of teachers an understanding of the human mind and the theory of education, knowledge of sciences and arts, principles and educational methods of teaching. This need in educational history for a teaching method, method of education, necessitated theories of education -in Western history of education educational theories on teacher education interested educators.
These educational philosophies and theories of education on teacher education became the norm in Western history of education, teacher training establishments first Normal Schools in the history of education and training of teachers.
Teacher education progressed educational history: in history of education and history of teaching the system of education required and enabled knowledge, in-service experience, certification for teachers, continuing professional development for teachers in teaching. This non-uniform system of teacher education and training enabled teachers, while teaching, at teacher seminars to refresh and increase their knowledge of theory of education and method of teaching -exchanging ideas among teachers.
Napoleon, in history of education and teacher training, uniformed professional teaching. Adopting Germany’s teacher seminars, in French history of education and in Western history of education and training of teachers, established the first uniform teacher education system.
Neither the USA’s educational history nor British history of education did in educational philosophies, systems of education, include formal teacher education and training, although Elizabeth-I had introduced teachers’ moral teaching fitness certification in teacher education .
In England’s history of education and teaching, in early 19th century Joseph Lancaster and Andrew Bell founded the Lancastarian teaching method of teacher training: in a monitorial system of teacher education and training senior students (‘monitors’) receiving teaching from tutors were teaching junior students, acting as teachers.
In Scotland’s history of education and teaching, 17th century free education compulsory in late 19th, Germany’s teacher education and training influenced David Stowe’s founding the Glasgow Normal Seminary for teachers.
Progress in teaching and teacher training began with Horace Mann’s Massachusetts Normal Schools in the USA’s educational history, and in Britain’s history of education by the churches’ and voluntary organisations’ teacher training colleges and teaching the colonials.
In philosophies of education arguments followed on teacher education in educational history: should persons of lower English social class attend teacher training colleges and give teaching to children of higher social class!? Might teachers’ teaching not influence young French minds with liberal ideas?!
(Japan’s educational philosophy [perhaps influencing the USA's educational philosophy, history of education and teaching] emphasised patriotic teacher education and teaching.)
In Europe’s history of teacher education and training, Rosencrantz’s 19th century ‘Philosophy of Education’ emphasised ‘philosophical and psychological data’; this, resembling Islam’s university faculties, developed into separate teaching disciplines.
In Sweden’s history of education and teaching, Pestalozzi furthered the progress of systems of education, advocating formal teacher training colleges.
(Pestalozzi, except theologically, was self-educated, did not leave a written account of teaching and of teacher training colleges; his place in the history of education and teaching is deducible in outline from his various writings, loving sincere deeds, the example he set.)
Germany’s Froebel, and Alexander Bain’s ‘Education as a Science’, favoured education of teachers through teacher training colleges; teacher education adopted what philosophies of education in Western educational history and teaching had lacked -Herbart’s pedagogical emphasis in teaching on five formal steps: preparation, presentation, comparison, generalisation, application.
Germany’s teacher education and training became the basis of developments in the history of education and teacher training; Derwent Coleridge and James Kay Shuttleworth in Britain, Mann in the USA broadly agreed: teacher education and training should emphasise techniques of teaching -”not only the subjects of instructions, but also the method of teaching”.
Jules Ferry laws’ compulsory education established teacher education and training in late 19th century French history of education: teacher education and training, by law, should be through formal teacher training colleges.
English speaking countries’ history of education and teaching, formal teacher education and training, began with the University of Edinburgh’s creating a chair in education, with St. Andrews; in the USA’s history of education, e.g., Henry Bernard, Nicholas Murray Butler, followed.
In Western history of education, England’s progress involved pedagogy and Herbart Sepencer’s teaching techniques in teacher education and training, the USA’s e.g., Francis W. Parker’s, studying Germany’s pedagogical teacher education developments.
In the USA’s history of education and teaching the Darwinian hypothesis (as before later scientific evaluation) influenced John Dewey at the University of Chicago Laboratory Schools; taking into account from other disciplines what were considered relevant in teaching to child development, Brown University founded an education department.
(The La Salle College in Philadelphia, had been teaching education.)
New York’s Teachers College, founded 1888, was incorporated into the Columbia University, 1893, establishing its teacher training college, announcing: “The purpose of the Teacher Training College is to afford opportunity, both theoretical and practical, for the training of teachers, of both sexes, for kindergartens and elementary schools and secondary schools, of principals, supervisors, and superintendents of schools, and of specialists in various branches of school work, involving normal schools and colleges” -it became the basis, in Western history of education and teaching, of teacher education and training and Teacher Colleges.
(The USA’s educational history experts’ versions vary on it history of education.)
In most of British Commonwealth’s history of education and system of teacher training, entry into teacher training came to require senior secondary education at High School level or British Grammar School education with national Matriculation or Ordinary and Advanced General Certificate of Education (GCE) examinations –or equivalent.
In Europe’s history of education and teacher training, education with similar Gymnasium(/Abitur) or General Lycè e Diploma, or equivalent education, became professional teacher education and training entry qualification.
(In British history of education, until early 20th century, holders of those qualifications, by selection examination, could become temporary teachers. Oxbridge graduates could register ‘master’ and be syndicated teachers. Other universities’ graduates, to become teachers, attended teacher training colleges [if Bachelor of Education, second year teacher training of a teacher training college].)
In British Commonwealth’s history of education greater importance was attached to professionalism in teacher education and training: academic qualifications did not suffice for teaching; teacher examinations required specific periods of specifically professional study in teaching. Professional teaching involved two years’ professional study in teaching and additional in-house teacher training before professional teacher status. Professional teachers could, with another educational year at the teacher training college, specialise in a subject, e.g., geography or history (in farming colonies, e.g., Cyprus where Agriculture became a secondary school examination subject, with one or two more educational years’ through the Teacher Training College’s Rural Agricultural School). Science graduates without professional teaching training and education qualified for permanent teaching after a year’s classroom teaching experience approved by professionally qualified headmasters, as teachers of their subjects. Teachers were expected to attend teachers’ seminars as continuing professional development.
While professional qualifications are regarded for professional reasons equivalent to doctorates in their counterparts and what qualify for teaching, teacher education and training (school age becoming lower and years less, to enable maturer teachers and teaching), for professional teaching knowledge and skills acquired at teacher training colleges, favoured bachelor degrees with teaching content emphasising skills over theory and, e.g., the USA’s academic ‘first professional degree’ –more for research than professional practice.
(British history of education desired teaching with Post-graduate Certificate in Education [PGCE] -for English state school teaching Qualified Teacher Status [QTS] skills test, and [also if Bachelor of Education] successfully completing an induction year [in Scotland two] in school teaching as Newly Qualified Teacher [NQT], with continuing professional development; alternatively a specific teaching degree or on-the-job teacher training. Teachers trained at Teacher Training Colleges in [former] colonies –and similarly trained teachers with GCSE [grade C] or equivalent in English and Mathematics [for primary school teaching, also Physics] enjoy Qualified Teacher Status.)
(Canada’s provinces or schools certify teachers; Australia requires none for federally funded private schools; France’s is college/bachelor and Teacher Institute [master’s -2010].)
{In the USA’s history of education, until 1960s, one year’s teacher training college education was required for teacher certification. In 1984 an alternate teaching route was introduced: bachelor’s with teaching preparation and within a specified number of years completing a teaching or content based master’s. (Some universities award [with summer study] bachelor degrees in two years, some two bachelor degrees simultaneously [e.g., with two arts and two science majors both BA Philosophy and BS ChE Chemical Engineering]; the doctoral JD is pre-requisite to master’s LL.M which not all tenured professors need posses.) The ‘Master of Professional Studies’ (MPS) First Professional Degree is academic, not professional. Many states require of teachers, for permanent teaching, examinations in pedagogy and a content area or general knowledge accredited by many private associations’ varying standards; in early 21st century Marlboro-Carolina 20% of teachers had no certification.}
In educational history post general education having been academic for career advancement and scholarly activity or research, or professional for actual practice in the filed, the professional qualification is normally the terminating qualification; in professional teaching, advanced professional degrees enabling specialised teaching, e.g., at universities, are not regarded as part of professional teacher education and training for general education teaching; the USA’s main master’s area is for Ed.D or Ph.D. –research.)
In European history of education, teaching related educational leadership gained importance at the end of 20th century. Desiring the benefits of learnable leadership skills and inherent personal leadership qualities, teachers’ educational leadership skills in teaching leadership are remunerated according to national teacher pay scales.
The USA’s educational leadership teachers’ pay is non-uniform; educational leadership skills standards vary. Graduate educational leadership programs are in, e.g., community issues and educational law. Private Teacher Advancement Programmes (TAP) subscribed by some schools encourage teachers in administrative or teaching development: a teacher prepares an individual growth plan (IGP) with an educational goal or teaching activity, or a cluster group of teachers identify a student learning need, becoming ‘mentor’ or ‘master teacher’/‘teacher of teachers’.
As others’, USA’s teacher training colleges’ comparable teaching qualifications enjoy international regard.
In their history of education, having less aspired to ‘practical’ general education as in the USA and 21st century Britain, most British Commonwealth and European teaching institutions almost uniformly value widely academic general education as culture not acquirable in post general education (e.g., an opposition leader to a Prime Minister [both lawyers] “I as a Grammar School boy” [would not take ‘that’ from him who was not]) and Britain’s suggestion to equate practical skills certificates with general academic qualifications was criticised.
(Early 21st century British educational history saw [university or equivalent mandatory student grants becoming loans, unemployment necessitating longer and more courses, foreigners scoring higher in English] no increase since late 20th in literacy.)
(In the USA’s history of education, with 20% adult functional illiteracy, as the educationists’ concerns grew, the educationalists considered Europe’s baccalaureate system of education; with growing public interest in education, at the end of 20th century a state appointed three generals to improve the standards of teaching and education and at the beginning of 21st century a general was appointed to federally improve teaching and educational standards.)
In educational history interest in the teaching profession has been based on the status of teachers. Regard for teachers in late 20th century was highest in Russia where teachers enjoyed better employment terms than elsewhere.
(In Britain’s history of education, 1980s’ miss-projection of numbers of teachers needed necessitated engaging science graduates without teaching qualifications as teachers; but a status was enjoyed by teachers of regard as in Europe, and, about the end of 20th century, knighthood for long serving teachers was suggested –due to controversy over peerages it did not materialise. At the beginning of 21st century reducing undergraduate degrees to two years with vocational content was considered, with master’s for teachers -also non-major professional qualifications being above undergraduate degrees in National Vocational Qualifications; but Teachers’ status was regarded to have been equated for economical reasons to classroom assistants’ socially criticised for taking classes without professional teacher education and training.])
In the USA’s history of education, teaching has hailed a form of essentialism in education, with a culture of practicality and model citizenry, emphasising respect for authority (advocated also for 21st century British education); with no general minimum standard in teacher training and education, some states not recognising the teaching qualifications of some others, teachers and teaching appear officially to enjoy no higher regard then Bernard Shaw’s remark (about writers) “Those who can, do; those who can not, teach”.
(In the USA, e.g., some teachers paid only term time having to seek vacation work, teaching and teachers generally are regarded to have enjoyed less good terms and conditions than elsewhere in proportion to social regard and public resources.)
The growth of interest in culture and education in Western history of teaching has been seen in the European Union, e.g., in Cyprus with the popularisation of education in mid. 20th century -reportedly with highest percentage of university graduates by 21st.
In Western educational reforms spiritual values in education are protected by teaching religious studies in schools in American secularism (protection of religion from political influence) and by the religious affiliations of many universities; in European secularism (protecting against one’s formal dominance of the other), often with a state religion enshrined in the constitution, this is ensured by, e.g., Britain’s Education Acts’ requirement in compulsory education of religious worship by pupils at least once a month and, while British universities are not formally religiously affiliated, the availability of chapels and chaplains to students at universities.
While preferences in education (e.g., the pedagogy based Steiner-Waldorf education for creating free moral and integrated individuals -its teachers’ and schools’ say on defining the curricula by some disagreed with, or Montessori’s pre-school and elementary school child’s self directed activities with auto-didactic equipment -regarded by some as risking raising obedient automatons), and emphasis (be it practical skills or Emerson’s ‘thinking man’), have all had praise and criticism in the history of education and teaching and arguments continue on pragmatism and creation -v- evolution, generally Socrates’s argument that the rightly trained mind turns toward virtue carries weight in most educational systems. Basically, in every history of education, an important aim of education and the societies’ all time expectations have been on the lines of these verses (by the Cypriot teacher, the late Orhan Seyfi Ari):
” ‘I was an ape’ you say -or amphibian?And now?! Are you not now.. ‘man’!? ”
The cultural values balance have been more reflected in the education and training of teachers in Western history of education and teaching and the status of teachers in Europe mostly in Spain, Italy and France where, without much disregard to spiritual values, school teachers’ political and ideological affiliations have been the norm in professional teaching.
The web site may interest on teacher the late Orhan Seyfi Ari at orhanseyfiari.com
