Character Education: Whose Job Is It? While elementary and middle school teachers often work with students on critical but non-academic issues of Character and Values education, such as getting along, behaving appropriately, being respectful, honesty, so forth, high school teachers have a tendency not to work on these issues.
According to in the Journal of Research in Character Education (Vol. 1, Number 2,2003), many elementary school teachers and character based teaching should be combined along with subject-oriented teaching and learning. High school teachers on the other hand, tend not to have a strong sense of self-efficacy in relation to teaching character education. that they don't know how to "do" character education and if they did try it, they probably would not have a real impact on their students.
Milson (2003) cites studies which indicate that high school teachers who have only had character education pedagogy during their pre-service training, or who only have university-delivered character education training, feel less confident about being able to teach character development. In contrast, teachers who have attended conferences or had staff development sessions on character education express a greater sense of confidence about being able to teach these critical skills to their students.
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 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 question of ability. While indeed we should develop African philosophy of education this imperative remains unachievable until we with requisite scholarly abilities.
Problem of shortage of educational philosophers
Experts in philosophy of education are called educational should be trained in technical philosophy and educational sciences. The two disciplines must meet in one. in one,' means that an educational philosopher should integrate both technical philosophy and educational sciences as area of academic specialization. Educational philosopher is the middle term between technical philosophy and educational sciences. 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. 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, professional educators without philosophical footing. The latter are academic philosophers without educational training. Both as Plato be debarred and be made to give way for educational philosopher.
Generalists make philosophy of education be principles, aims and goals of education. The technical philosopher makes philosophy of education too abstract and 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 foot is planted in Sage philosophy and the other in Pedagogy of Oppressed - both feet 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 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. need for studies of African sages is to benefit from their wisdom, both in Africa and 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
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 the development of Sage philosophy in terms of African philosophy of education. Njoroge and Bennaars (1986,
...a basic framework within which philosophical thinking about African education must be located. Within this model we 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
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In a recent public appearance, while inaugurating the three day national workshop on distance learning, honourable Mr. Governor Jammu & Kashmir, referred to the distance learning education system as the most suitable learning remote areas. The special reference in the speech was towards provision of education, in the areas tradition classroom learning modules and thus appropriateness of this counter program. While the stated is certainly a wise call, however as an education seeker, there definitely is much more to analyze, before enrolling with a curriculum.
Before highlighting upon the nuances of distance education in Indian context, it is imperative to clearly understand the concept. Distance education, unlike the classroom learning system, enables the learning process between the educator and are not physically present at a common venue. Communication happens over various channels including print, electronic, technology and more. In the present scenario, the advent of technology in this domain is rampantly
Pros and cons of distance learning with specific reference to the Indian education scenario: