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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

  

 

 

INTRODUCTION:

Some European scientists have doubts about the authenticity of traditional African education. They say that before the arrival of Europeans in Africa, there was no education in Africa, culture, which is the fundamental principle of African traditional education often portrayed as primitive and unable to give a framework concrete theories and philosophy, can be reasonable instructions teaching practice.

It is a calculated gesture

by modern education, which threatens to trigger a virtual disappearance of indigenous education Africa. This threat is considered a great extent, especially when our own youth convinced no value in African culture and education. A 1970 study survey in Kenya and Tanzania high school students showed that only a small percentage of the value of education and culture of Africa combined. Make sure you do not see any necessity for preserving traditions and customs. (Prewitt, K, 1977).

These results suggest that there are many short-sighted people on the characteristics and impact of education in traditional African civilization modern. We can not be regarded as a reliable means for tangible progress and development in Africa and other continents. No wonder all the technological and medical Africa raises many international debates and the final version, if it is not patented by the West.

in the voice of Gabriel Kingsley Osei, a distinguished professor of the history of this state must change. The dark age who have banned education in Africa and the civilization in ignorance and superstition will now receive more light on the authenticity of traditional African education. It should be lit enough for people to recognize indigenous education in Africa as one of the most effective means possible to solve African problems. (Osei, 1968).

It is the intention of the document focuses on the characteristics of traditional African education which makes it a true system of education and you show how the world civilization and the training has been a determined and its potential contribution to the development of Africa and the rest of the world. logical representation and revelations in this document is to convince the reader of the need for him, the renewal and adaptation of all that is valid for the 21 century, our education to promote indigenous African. The following questions are addressed in this document.

What is the significance of traditional African education?
What are the objectives of the African traditional education have been?
What are the main features of traditional African education have been?
What was the content of African traditional education?
What methods have been used in African traditional education?
Who are the major players in the African traditional education and how it was organized?
philosophies are the most important direction of traditional African education?
What are the implications of African traditional education to modern education and civilization?

meaning of African Traditional Education:

What is the significance of traditional African education?

education refers to traditional African ways of teaching and learning in Africa, physics on indigenous knowledge by Africans long periods in their different reaction, agricultural, environmental, the political and socio-cultural based accumulated. Indigenous knowledge is a combination of different cultural experiences are often obtained from various African cultures and transmitted as valuable information from generation to generation. (J. S Shiundu, Omulando, S. J 1992; Fasokun, J. et al, 2005).

The objectives of the African traditional

What

the objectives of the African traditional education have been?

>
The overall objective of education on traditional African socio-cultural and economic context of each community was divided control. Harsh natural environment introduced to the survival of its most important goal of education. have learned each skill, knowledge and attitude was either for the protection, purchase of food and shelter. (Sifuna, 1994, Datta, 1984).

Other objectives are:

§ In the control unit and a consensus among members of society.

§ perpetuation of the cultural heritage of ethnic groups and ethnic boundaries to stay away.

§ instill feelings of dominance of the group and community life.

§ To prepare young people for adult roles and status.

§ of ” http://www .. Com/education-articles/the-characteristics-and-impact-of-african-traditional-education-752852. Html / a> ”

MICHAEL Kariuki – 0721 666 098, mickariuki @ yahoo. Fr If we develop and we are an African philosophy of education?: Teaching In 1986, Njoroge and Bennaars published philosophy and education in Africa, 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. of the lack of educational philosophers in the educational philosophy of education called philosophers. 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 a philosopher must have both technical and educational 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. of this meeting in a “the two areas is done by the lack of resources in this area of responsibility. There are people who are less than ideal teaching the subject. There are two types of groups of teachers of philosophy of education Africa, which are far from ideal. GPs and specialists, the first professional educators are baseless philosophical. These are academic philosophers, no teacher training. Both Plato had to say and be excluded from giving space for educational philosophers. doing philosophy of education will be on general principles, objectives and goals of education. The technical philosopher doing philosophy of education is too abstract and irrelevant to everyday concerns of teachers in vocational schools. The latter has been accused of speculation chair, it gives the general public. < / strong>

The model of the African philosophy of education: pedagogy of Pedagogy sagacity stands on two legs – one foot in tradition philosophy and the other planted in the pedagogy of the oppressed – both feet in the conceptual model for the development of African philosophy of education, as reflected by Bennaars roots and Njoroge (1986, 88-89). Pedagogy ingenuity or education is wise as an attempt to transcend the original impetus for the project for the school’s philosophy developed Sage Nairobi. Presbey As stated Gail,>> <

Gail concludes by noting that if and how the lives of the people, and another light way to continue to develop the philosophy of sage, to be part of the ideas that will make continue to be determined, their works are used to define the terms “legend” philosophy and “wise” in the future. Pedagogy ingenuity is regarded as a possible contribution to the development of the philosophy of the legend compared to the African philosophy of education. Bennaars and Njoroge (1986, 1998) made … a basic framework, found in philosophical thought on education in Africa should be. 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: ethno teaching philosophy, phenomenology of education in Africa, the criticism of African education and the philosophical analysis of education in Africa. authors (1986, 88) this will be a normative framework “are the conditions for philosophy of education in Africa to identify.” They think (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 special features for a genuine African philosophy of education. For this model to two criteria or conditions must be made to be fulfilled, namely technical and Africa. As the first criterion, “a African philosophy of education is recognized as true art, (she) should have similar functions and approaches, such as technical education philosophy Display “(1986, 89). There are four functions of the technical philosophy namely, critical, rational, phenomenological and speculative (1986, 23-24). According to these four terms of four approaches to the philosophy of education which is implicative, existential, critical and analytical approaches (1986, 89). ” / p> Regarding the second criterion or condition of African philosophy African must say “they have the characteristic tendencies of philosophical thought in Africa” (1986, 89). Bennaars and Njoroge (1986, 83-89) have been identified four trends in African philosophy, namely, ethno-philosophy philosophy of culture, political philosophy and the official philosophy. Each of these trends is matched with an appropriate function of the four technical functions of philosophy. The resulting combinations are four different approaches to African philosophy of education, are ethno-philosophy and speculative function approach combined impact does the African philosophy of education, philosophy of culture led to the phenomenological function coupled with an existential approach, and political philosophy whose primary function combined results of the critical approach, and finally the official philosophy of the analytic function results in an analytical approach (1986, 89) is coupled. We can therefore identify the four main areas of concern, which may be based. . . an authentic African philosophy of education. “These are ethno-philosophy of education; phenomenology of education in Africa, education in Africa, and critical philosophical analysis of education in Africa. [1] causality in Aristotelian philosophy of the technical functions of formal causes, while the trends are caused in the African philosophy of matter. formal and material causes are principles of co-constitutive 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 somehow,” It ‘pictorial form’ of reality (second 15). In a visual reality, “a picture… Enclosed… Reality… Accessible from the duty to ensure that the picture of the extent of what would become a reality. ( 2nd 1521). The framework Bennars Njoroge and is the measure of what is considered the African philosophy of education. Plato 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 education and professional career as a 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 are doubled edged by educators with technical experts in philosophy, and educators (1986, 77-80) is related to Plato (Republic Book, V. 473d) observation that Cities will be granted postponing the evil… unless philosophers rule as kings today in cities, or those before us as kings and rulers and philosophy well suited to this question is to merge the political and philosophy and the different nature of those who now follow 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 see that Kenya is an African philosophy of education, if philosophers teach and research in educational foundations, or those studying to teach the philosophy of teaching philosophy is that real and appropriate science and technology teaching philosophy of fusion in the African philosopher and educational institutions different specialists, which continues today with the exclusion of the other are forcibly excluded from participation in this area. Otherwise, the proposed model of the African philosophy of education will develop in one way or never see daylight. Plato in the passage quoted has a center that logically links the technical philosophy and science teaching in the philosophy of education in Africa. The center is a technique that African philosophers, even a professional philosopher he a scholar who 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 African philosophy of education. Pedagogy ingenuity: a thought experiment of the African philosophy of Of the four trends African philosophy of Njoroge and identified Bennars Sage philosophy not 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. Oruka For (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 African traditional wisdom was both critical and popular custom philosophical discourse. Sage philosophy by the 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 In the first place on points twice, the technical method of philosophy and, secondly, a tendency to African philosophy at work. For the training of the spirit of education, phenomenology is decidedly technical function of philosophy acuity as a philosophical or wise philosophy is the development of the African philosophy of the two, a new field in Africa, educational philosophy, pedagogy is caution. Banking vs. Problem- posing Pedagogy of the Oppressed insight through education is affected. Paulo Freire, Brazilian educator, has developed a tendency to philosophy of education as a pedagogy the Oppressed (1972). Pedagogy of the Oppressed “is a critical tool … … discovery of 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 pedagogy makes oppression and its objects reflection causes of the oppressed, and reflection will need their commitment in the struggle for liberation. And made in the struggle this pedagogy and will be rebuilt “(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 of the learner in this case, the teacher’s knowledge, 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 the knowledge of acts, not vest and the Information (1972.53). The practice of education is problematic, first submitted a resolution of the contradiction between teacher and pupil. Dialogical relationships – essential for the ability of actors to cognitive performance in the same object all recognizable – 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). “For fall against the” specific training to the bank … and … problem arises education “Freire (1972, 56-57states / p> … both teaching approaches and practices under analysis in the conflict. The educational efforts of banks by the hoax of reality, to conceal certain facts which gives men a way to explain the world, posing education problem, it is the task of de-mythologizing. banking education resists dialogue, education is a problem in the dialogue as essential for the actions of knowledge of reality is revealed. banking education treats students as objects of assistance, the education problem in fact critical thinkers. banking education inhibits creativity and home of intentionality of consciousness by isolating consciousness of the world and gets people their ontological and historical vocation more fully human. “
pedagogy of wisdom is an attempt to develop the African philosophy of education. This is a critical reflection on the possibility of African education, Freire notes, “critical reflection is also action in the sense that” action and reflection occur simultaneously “(1972, 1999). two types of means Odera (1991: 34) identified two types of resources in Africa, namely, folk and sage sage philosophy. Results in Kenya show that there are two main divisions of philosophy wise. The first is that means his mind is well informed and educated, not excessive, the famous folk wisdom. A as a wise man can not have the capacity or desire, his independent critical objections against superstition. It is, therefore, a folk-ways, unlike the second type of wisdom, the philosophical statement. The first is a master of wisdom, while the second is an expert in the wisdom of teaching. The philosophical way of knowing how popular methods, which the cardinal beliefs and wisdom of its congregation, but he is an independent, critical that people take for granted. Thus, while the wisdom of the wise men remain at the level of first order, the philosophy that the wise philosophy is a philosophy of second order, which is reflects rationalization and evaluation of what light chip. What is given in the first order is a mixture of traditional beliefs-cum-classical and practices. ; Oruka (1991: 37) believes that “There are several ways and there will also be amongst the Africans with modern education,” for example Nyerere. For a wise man should “be wise and able to benefit from the wisdom for the benefit of their own community. The concern of how the research did not qualify for wisdom by definition, philosophy, but also the philosophy of wisdom in mind, that is, they overlap. “in Within this overlap, the philosopher and the sage has the same function: they use abstract reasoning to understand and address basic issues of human life “(1991, 41). Odera (1991, 34) has completed its draft Research in Kenya. “A key objective is to seek traces of philosophy or philosophy in the traditional Africa …. in conversation with the average life …. explain the value of this idea is still Another important task of Sage Research (1991, 41). But above all, thought the project was to demonstrate Sage or disapprove of the well known assertion that “philosophical thought was a real” no place in traditional Africa . This statement implies that the existence of philosophy in modern Africa is the introduction of Western thought in Africa “(1991, 34). The invalidity of this claim well founded if the traditional Africa was considered as a philosophical statement in the host country. The project was for their philosophical means (people identified with success teaching wisdom), while in Kenya it different ways people (people People with wisdom) ( 1991, 33-34). This European bias in the work of J Mullin (1965), which is an attempt “to establish guidelines for his Christian ministry reflected in the … modern Africa “(1965, 3). Mullin (1965, 32-33) the user Africa contrasts with the European mentality, he said user> / strong> Methods reasoning

Africans are not discursive, it knows nothing of the syllogism, he thinks induction rather than deduction, nor his analytical thinking: It is intuitive and synthetic …. It’s a different mentality from that European and be 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 priority in his thinking on the abstract concrete, and trained teachers on the EU institutions …. in deductive thought, right, impossible to assimilate the ideas of a way for the Africa. you do not know his reasoning “square. > While the activity of a philosophical way, education wise, the people in the sage history. philosophical sense is often “a product of reflection and reassessment of the philosophy of culture. The few ways that the philosophy of having a tendency to critically evaluate their culture and their underlying beliefs.” They use the power of reason to produce “a system within a system and an” order “(1991, 49). acumen popular culture is the philosophy of the highest order.” It is absolutely in his ideas and truth claims , and an ideological war that has nothing to the contrary. “folk media” are specialists in the Declaration and the maintenance of that order …. your explanations and not just go on the premises and conclusions the dominant culture “(1991, 49). wise philosophy has been critical reflection on the philosophy of the first order of culture. It is” a critical first rebellion against the conformity and control anachronism. “When the first order of local conformity, a sense glorified philosophical skeptical … because it employs to evaluate it. The first order is purely ideological and absolutist, the second order is generally open and rational. Its truths are provisional and vernunftfolgernd, and not as a gift from God sent a message (1991, 49) contains. more contrast between the two is Wise (1991, 36) Ways

versed in popular culture platitudes customs and beliefs of its people. He recited or it can describe with great skill. However, it does not raise 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 its society. Its main function is the critical review and recommendations they provided the local pressure allowed, only the beliefs and values that his rational control. The folk-wise is consistent with its inability to isolate his own opinion based on faith identifiable by the Community and its inclination to flee ready to go behind the conventional wisdom is not checked, he is intellectually challenged. The wise philosophy, on the other is clearly able to isolate the current beliefs of the community of its own evaluation, rationalization and criticism of those beliefs. It is also capable of an intellectual or dialectical play with the interviewer. Mullin characterization of the African spirit of a false generalization, which is thought to live together African folk ingenuity. They are capable of syllogistic reasoning philosophical means 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 of wisdom / strong> Pedagogy ingenuity has used the method of phenomenological philosophy to two types of teachers paradigms Oruka two ways, the statement anayze philosophical and popular base. Njoroge is in experimental fertilize – Bennaars (1986) or model “conceptual framework for the development of African philosophy of education. Professor of Philosophy racist cons With the Using phenomenological analysis, we can 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.’s classroom is the community of researchers, its task is to students in their search for solutions to problems. midwife in the classroom to real problems are linked. antisemitic racist points wise, teachers who do not recycle old lecture notes. It is not updated they dictate notes that learners are likely to passive recipients. These teachers do not teach theory and practical criticism. They are authoritarian, and seek to Notes of the learner to take the exams. These fears of teachers’ questions and not in self-criticism. The teacher uses the ethnic education credit while teaching philosophy education uses problem solving. In the example movie Sarafina Ms. Masumbuka of philosophical and teachers, is that the brake bites reflect risk students, which is essential to traditions inherited from the interrogation. It midwives regeneration enlightened and emancipated students as active learners who demystified laminate adapted curriculum. The teacher is an example of ethnic teachers replaced. It can not be imposed, at best, and allowed to popularize history Apartheid education that is oppressive to African students. The fact that transfers of teachers mechanical fossilized pre-packaged ideas without critical reflection. It is a dogmatic teacher to emancipate themselves from the dominant pedagogy oppression of apartheid South African white supremacy. ;

Conclusion Model Njoroge – Bennaars is in the development of African philosophy of education. Wisdom education is a useful product that shows the model and a pragmatic and relevant to Africa is the philosophy of education. It remains to other areas in education in Africa, where the sage philosophy must be explored and logical conclusions to improve the teaching-learning philosophy in education in Africa, including Kenya. Sage philosophy provide a conceptual framework for productive philosophy of education, not only in Africa but also elsewhere where critical analysis of theory and educational practices are implemented. There is a proposal from management as possible, among other things, where Sage philosophy to be relevant to the concern’s initial Oruka. It stresses may Reviews Sage philosophy (in the Department of Philosophy) in philosophy of education (in the department of education foundations). , Bibliography P Freire (1972) user Pedagogy of the Oppressed , Myra Bergman Ramos, Middlesex: Penguin Books translation. ” ; strong> / strong> Mullin, J. (1965) The Catholic Church in modern Africa, a pastoral theology, London: Geoffrey Chapman. ” ; / p>
Odera