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

  

 

 

 

Curricular Changes in Teacher Education

 

 

India is a developing country. We have thousand years of Tradition and Culture. Different types of people are living in India. In olden days the educational institutions were called as ‘Ashramam’ and teacher was called as ‘Guru’. Guru is a respectable person in the society after mother and father. According to our Vedas Guru is a third God. In olden days they were given importance for shravana, Dhyana and Asana. All types of information are there in Vedas. Yoga is a greatest gift of India to the world. Yoga has its origin in the Vedas, texts that were heard by ancient sages in their state of meditation, and hence are known as srutis. The great sage Vyasa organized the Vedas in a systematic manner. Hence he is known as Veda Vyasa.

Now we are living in the technological world. Vast changes are occurring in day to day life of human being. The effect of Television, Telephone, Radio, Computer, Internet and Mobile is very much in our daily life. Even today also teacher is a role model for the students in the society. Teaching profession is a respectable job in the society. But there are enormous changes were occurred in the system of education.

Western culture is increased. Because of globalization we see everything in the form of commercial. But it is not good. Teacher is a nation builder. The development of any country depends upon its educational system. Any type of development is possible through education.

The concept of curriculum can be perceived as a connective link between teacher and student, organized in such a way to achieve goals previously set by the teacher, the learning organization or by the curriculum specialists.

            Curriculum is a means to the education. While education is learning, curriculum signifies situations for learning. While education deals with ‘how’ and ‘when’, Curriculum deals with ‘what’ education is a product, curriculum is the plan.

Teacher Education

Teacher education is an integral component of the educational system. It is intimately connected with society and is conditioned by the ethos, culture and character of a nation. The constitutional goals, the directive principles of the state policy, the socio-economic problems and the growth of knowledge, the emerging expectations and the changes operating in education, etc. call for an appropriate response from a futuristic education system and provide the perspective within which teacher education programmes need to be viewed.

When India attained freedom, the then existing educational system was accepted as such because it was thought that an abrupt departure from the same would be disturbing and destabilizing. Thus a predisposition to retain the system acquired preponderance and all that was envisaged by way of changes was its rearrangement. Consequently, education including teacher education largely remained isolated from the needs and aspirations of the people. During the last five decades certain efforts have been made to indigenize the system. The gaps, however, are still wide and visible. The imperatives for building the bridges may be as follows:

- To build a national system of teacher education based on India’s cultural ethos, its unity and diversity synchronizing with change and continuity.

- To facilitate the realization of the constitutional goals and emergence of the new social order.

- To prepare professionally competent teachers to perform their roles effectively as per needs of the society.

- To upgrade the standard of teacher education, enhance the professional and social status of teachers and develop amongst them a sense of commitment.

Scenario of Teacher Education

The need for improved levels of educational participation for overall progress is well recognised. The key role of educational institutions in realising it is reflected in a variety of initiatives taken to transform the nature and function of education — both formal as well as non-formal. Universal accessibility to quality education is considered essential for development. This has necessitated improvement in the system of teacher education so as to prepare quality teachers.

Various Commissions and Committees, Sarvepalli Radhakrishnan Commission (1948), Secondary Education Commission (1953), Kothari Commission (1964-66) etc., are appointed by the Central and the State Governments in recent decades have invariably emphasised the need for quality teacher education suited to the needs of the educational system. The Secondary Education Commission (1953) observed that a major factor responsible for the educational reconstruction at the secondary stage is teachers’ professional training. The Education Commission (1964-66) stressed that ‘in a world based on science and technology it is education that determines the level of prosperity, welfare and security of the people’ and that ‘a sound programme of professional education of teachers is essential for the qualitative improvement of education.’

India has a large system of education. There are nearly 5.98 lakh Primary Schools, 1.76 lakh Elementary Schools and 98 thousand High / Higher Secondary Schools in the country, about 1300 teacher education institutions for elementary teachers and nearly 700 colleges of education / university departments preparing teachers for secondary and higher secondary schools. Out of about 4.52 million teachers in the country nearly 3 million are teaching at the primary/ elementary level. A sizeable number of them are untrained or under-trained. In certain regions, like the North-East, there are even under- qualified teachers. As far as in-service education is concerned the situation is not very encouraging. It is estimated that on an average 40% of the teachers are provided in-service teacher education once over a period of five years. Regarding non-formal education, though a number of models are in vogue in various states in the country, much more needs to be done to prepare teachers and other functionaries for the system.

The National Council for Teacher Education (NCTE) as a non-statutory body (1973-1993) took several steps as regards quality improvement in teacher education. Its major contribution was to prepare Teacher Education Curriculum Framework in 1978. Consequently, teacher education curricula witnessed changes in teacher preparation programmes in various universities and boards in the country. A similar effort was made in 1988.

During the last decade, new thrusts have been posed due to rapid changes in the educational, political, social and economic contexts at the national and international levels. Curriculum reconstruction has also become imperative in the light of some perceptible gaps in teacher education. Teacher education by and large, is conventional in its nature and purpose. The integration of theory and practice and consequent curricular response to the requirements of the school system still remains inadequate. Teachers are prepared in competencies and skills which do not necessarily equip them for becoming professionally effective. Their familiarity with latest educational developments remains insufficient. Organised and stipulatory learning experiences whenever available, rarely contribute to enhancing teachers’ capacities for self-directed life long learning. The system still prepares teachers who do not necessarily become professionally competent and committed at the completion of initial teacher preparation programmes. A large number of teacher training institutions do not practice what they preach. Several of the skills acquired and methodologies learnt are seldom.

 

 

Definitions of curriculum, from Oliva (1997). 

Curriculum is:

      That which is taught in schools

      A set of subjects.

      Content

      A program of studies.

      A set of materials

      A sequence of courses.

      A set of performance objectives

      A course of study

      Is everything that goes on within the school, including extra-class activities, guidance, and interpersonal relationships.

      Everything that is planned by school personnel.

      A series of experiences undergone by learners in a school.

      That which an individual learner experiences as a result of schooling.

Flexibility of the Curriculum

            In India there are large number of communities living in the hilly area, the plateau area, the dessert area, plain area and costal area all having their own peculiar individuality, environment customs and needs. There fore, the same curriculum can’t be forced upon all, irrespective of their needs and environment. It must differ from locality to locality and from society to society.

            “The destiny of India now being shaped in her class rooms”. In the world based on science and technology it is education that determines the level of prosperity, security and welfare of the people (Education Commission 1964-66).

Different types of Curricula

There are eleven types of curricula

1.      Overt, explicit, or written curriculum

2.      Societal curriculum

3.      The hidden or covert curriculum

4.      The null curriculum

5.      Phantom curriculum

6.      Concomitant curriculum

7.      Rhetorical curriculum

8.      Curriculum-in-use

9.      Received curriculum

10.  The internal curriculum

11.  The electronic curriculum

Teacher Education Curriculum at Different Stages – NCTE

Teacher Education at the Pre-Primary Stage

 Objectives

·         Enabling student teachers to inculcate among children a desire to know their immediate natural environment, to love and respect it;

·         Preparing student teachers to use local resources and local contexts. 

 

Curriculum Content and Transaction

Teacher education curriculum at this stage need to develop awareness about literacy programmes, community dynamics, national and local customs, fairs and festivals and community mode of social living. It may also develop awareness of forces affecting environment including pollution, appreciation of places of historical and cultural significance and special educational features and developmental tasks contained in policies and programmes. 

Teacher Education at the Primary Stage

Objectives

·         Developing among student teachers skills for teaching integrated environmental studies, integrated social sciences and integrated science and technology;

·         Enabling student teachers to inculcate among children a desire to know their immediate natural environment, to love and respect it; 

Implications for Pre-service Teacher Education

 Curriculum Content and Transaction

It is necessary that student teachers be sensitised to the need for reducing curriculum load, organise appropriate learning experiences which are joyful in nature and related to immediate environment of the learner and help them develop and imbibe desirable values.

Teacher education programmes at this stage shall have to provide subject based orientation. Teaching and learning of mathematics would be woven around the environment of the learners so that environmental concerns are properly integrated. The activities would focus on local culture and environment using the local specific contexts and resources. Student teachers shall have to be provided with experiences to help children develop socio-emotional and cultural aspects. A realistic awareness and perspective of the phenomena occurring in the environment will have to be linked with social or scientific events. This may be accomplished by emphasizing observation, classification, comparison and drawing of inferences, conducted within and outside the classroom. 

Teacher Education at the Secondary Stage& Higher Secondary Stage

Objectives

·         Developing among student teachers awareness and sensitivity towards environment concern and promoting skills for meeting environmental challenges; 

Implications for Pre-service Teacher Education

Academic Stream

In addition, concerns like ecological imbalances, environmental degradation also have to be studied in their socio-cultural-economic context. 

 

 

 

Addressing Special Educational Needs of Learners

Education of the Gifted and Talented: Major Thrusts

Objectives

·         Enabling student teachers to develop among the gifted and talented students social responsibility and commitment to the society and the environment; 

In-Service Education of Teachers

Objectives

·         Enabling teachers to be sensitive to gender and environment-related issues. 

Need of Curriculum Changes in Teacher Education

            India has thousand years of tradition and culture. Educational institutions were called as Ashramam and teacher was called as Guru. A tremendous change was occurred in our daily life. Due to globalization now the educational system is affected totally. Now the educational institutions give importance for technical education. Teacher is a national builder. He has a capacity to change the society. By knowing the importance of technology, communication skills, National Council of Teacher Education (NCTE) introduced a separate subject on technology known as ‘Educational Technology’ at both B.Ed and M.Ed levels. Computer Education, Communicative English, Personality Development are also introduced at B.Ed. level. Now we are facing so many problems like terrorism, poverty and high-population. We want such type of curriculum which improves peace, non-violence, positive attitude and values in the society. By inculcating these things in teacher education curriculum, we will get positive change in the society. Our National Education Policy (1986) and other Education Committees and Commissions were also given importance for quality teacher education. But it is our duty that to follow such type of curriculum. By conducting national seminars, workshops and conferences it is important to collect eminent scholars attitude towards importance of curricular change in the present scenario. There are many recommendations about curriculum change, but they are not in practice.

Guidelines/Suggestions

Ø      The present curriculum format of teacher education at different levels, pre-primary, elementary and secondary education is generally based, apart from others on Foundation Courses, which includes philosophical, sociological and psychological perspectives of education. The intention is that the teacher must have a conceptual understanding of the field of education, its significant concerns which are relevant for political, social and cultural development of the nation so that the teacher is just not responsible only for performing “knick knacks” of the task of teaching but is also imbued with the perspectives of creating individuals who can apply their minds to the diverse situations that obtain in the field of education. It is the Foundation Courses which provide a lot of scope for being recast to lay focus on discussion on the issues listed in the preceding chapters. Apart from others, it can re-look at the existing curriculum and divide it into appropriate cluster of topics which include the core elements of the NPE and the Constitutional concerns related to non-discrimination. Other areas of equal relevance for development of the ideas are the internship in teaching and working with the community.

Ø      The type of exercises for developing the values related to non-discrimination as given in the chapters on sex/gender, caste/tribe, disability, etc. could become the central themes of co-curricular and extra-curricular activities of the teacher education institutions. It is not the intention to repeat the listing of those activities here in this chapter; a reference can be made to these activities in the appropriate chapters in which they have been listed.

Ø      It could also be helpful to plan orientation programme on teacher education on this theme. The seminars could familiarize the teacher educators with strategies for operationalizing the teaching-learning dimensions relevant to the theme. An effective way to institutionalize the concept is to incorporate it in the elementary and secondary pre-service teacher education curriculum. This could be supplemented by a suitable co-curricular programme which should aim at offsetting some of the shortcomings in the curricular approach especially in terms of attitude and value development.

Ø      What is needed is a vigorous advocacy with state educational agencies, teacher education institutions and university departments of education for conscious inclusion of such components in the curricula.

Ø      In order to overcome the disadvantage of fragmented treatment of the theme, it is suggested that an independent comprehensive unit comprising familiarization with the Constitution of India and its concerns as impinge on education should be incorporated in the elementary and secondary teacher education courses.

Ø      In India, evaluation system influences the educational process especially the quality of classroom teaching significantly, and as such a separate unit of educational imperatives of Constitution will ensure due importance and weightage to the theme in the classroom teaching.

Ø      A great deal depends on the ingenuity and dedication of teachers and teacher educators in achieving anything substantial through education. If the concerns are handled with sincerity and purpose, they could definitely bring about the desired transformation in the educational system through teacher education.

Conclusion

Today we are in a technological world where things are happening fast. Parents and teachers would like to be getting results fast. India has kept pace in science and technology with forward nations but we have shown slower pace in our value system even when we have a strong heritage of human values.

An overview of the context and concerns as discussed earlier, teacher’s profile and general and specific objectives would define the boundaries of a curriculum framework. The perceived characteristics of the envisaged curriculum framework would include the following:

- Reflects the Indian heritage, acts as an instrument in the realization of national goals and fulfills aspirations of people.

- Responds to the latest developments in the field of education.

- Establishes integration of theory and practice of education.

- Provides multiple educational experiences to teachers.

- Enables teachers to experiment with new ideas.

- Ensures inseparability of pre-service and in-service education of teachers.

- Sets achievable goals for various stages of teacher education.

According to Swami Vivekananda Teacher gives knowledge and bright future to his students. He always trying to help students and encourages good habits not only in the students but also in the society. Teacher is a backbone for country’s development. The influence of teacher is more in the student life. Any type of social development depends upon its educational system. So it is very important to give prime priority for Teacher Education Curriculum. It is very important to give place to science and technology in Teacher Education Curriculum. Then surely India will become powerful and rich country in the world.

References

1.      Saxena N.R., Mishra B.K., Mohanthy R.K. ‘Teacher Education’, Surya Publications, Near Govt. Inter College, Meerut, First Edition, 1998.

2.      http://www.ncte-in.org/

3.      http://www.aponline.gov.in/

4.      http://www.ncert.nic.in/

 

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Is it time to junk the Electoral College? By formulating such an arcane method of electing the executive, the founding fathers hoped to insulate the presidency from popular emotions while, at the same time, protecting thinly populated states from domination by the great cities. The College works by having the state legislatures pick people to vote for the President. Each state has the number of electors as it has representatives to the congress, both House and Senate. These were to be the most able people of the state…in theory. What quickly evolved was that each party would nominate a slate of electors. The political party that won the state’s popular vote would have their slate of electors get the right to vote for President. A “win” was considered 50% plus one vote This has been the method of electing our Presidents since the founding of the republic. There have been consequences not intended by the founders. They have shaped what kind of party system we have. The structure of elections has determined the ways campaigns are run. They have even affected the way in which our government is organized. The “winner-take-all” system also shapes the campaign. Since only one vote more than the competing party is required, there is no reason to give campaign resources to states where a particular candidate is well ahead or too far behind to compete. The battlegrounds are those states that could go either way. In a tight campaign the votes of small states become critical in putting together an electoral majority. Because a state’s entire electoral vote is determined by which party gets one vote more than the next, there is no advantage in voting for a party that will come short of that goal. Ten percent means no vote at all. It makes sense then that we have two parties because that’s the surest way to win the privilege of casting the electoral vote. While third parties might have influence at the state level, it is almost impossible to have an effect at the Presidential level. A popular-vote election means Presidential candidates no longer visiting small, closely contested states. It reduces their influence. The electoral wars will be waged only in the large cities. The changes don’t stop there. Remember, we now nominate candidates by state primaries. Electing people by a national popular vote would cause those to merge into a national primary. After all, if states no longer elect the President, why should they nominate the candidate? There’s a whole new national campaign. college map college map A popular election of the President would change that. No longer would a national campaign be necessary. A President, political scientists tell us, could be elected in the six largest TV. markets. Campaigns would be waged in the large cities and their suburbs. Rural areas would be completely ignored. That is especially true for Democrats. The parties would spend their resources in those areas where they are already strong. Political professionals know it’s easier to expand the percentage of your vote in places you’re already ahead. That is seen today. Republicans don’t waste their resources in mainly African-American areas. Nor do the Democrats campaign in strong Republican precincts. The process has become longer and more expensive. But, that’s not the end. Would a party want its candidate to be one with only, say, 20% of the vote? Probably not. A national run-off primary will evolve to insure one candidate wins 50%.. Electoral college map with numbers electoral college map with numbers

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Another problem now rears its ugly head…the national election. Recall that the Electoral College and the winner-take-all system forced the parties to campaign state by state. Since only a one-vote majority was required to carry that state, third parties found it impossible to exist. They could never have an influence. Not so with a popular vote election. Here a small party getting fifteen or twenty percent could have a large impact on who is elected. In fact, the vote could be spread among several small political parties. Would the nation be content with the President being elected with, say, 30% of the popular vote? Maybe not. There is a way around the problem. The old One-Party-Democratic-South solved it. It’s called the run-off election. Now there are four possible national campaigns: the first national primary, the run-off national primary, the national election, and the run-off national election. Another effect is one that strikes at the government itself. It’s likely that a multi-party system would evolve with elected officials from many different small ideological groups. How would the government work? Our national government is organized around two parties. Could it accommodate coalitions? There is no way to tell. All of the governments that have multi-party systems are Cabinet governments. There are built in mechanisms for bringing down the government and holding new elections when the governing coalition loses public support. Our constitution has no provision for such a circumstance. It’s possible the popular election of the President would force the U. S. to completely change its government from a Presidential to a Cabinet form. Some people argue that would be a good thing. It would, they say, make the government more responsive. They’re right. But, it would also make it unstable. Our constitution creates government that is slow to respond because the framers wanted ideas to have time for thorough review and debate before they were made into national policy.