Up to the entire budget of the Africans was bunched into one purse. The department of Native Development was formed in to separate issues of development from other issues. Native education was put under this new department.
The first director of Native development was H Keigwin. In Keigwin concluded that there was need for a new strategy on African education which would seek to encourage the development of a small number of highly efficient mission centres. The idea was to give assistance to these institutions and develop a curriculum especially suited for the Africans. These institutions were supposed to experiment with teaching methods suited to the lifestyle of the Africans and serve as central agencies for the training of teachers for the African children.
He was convinced that a higher standard of living was possible for the Africans and that to achieve it there was need for the government to intervene in the work of the missionaries in the provision of education for the African child.
According to him the missionaries gave the Africans too academic an education in the name of trying to achieve spiritual ends while industrial education often suffered. The kind of education offered by the missionaries gave the Africans too much hope and expectation of things that they will never achieve.
He ensured that government established 2 industrial institutions, the 1st one was inDomboshavain and the 2nd one was established in in Tsholotsho. Education was used as a tool to perpetuate white dominance over the blacks in spheres of the economy, politics and any other social services. Since then government ensured that financial assistance to the education of the blacks so successive reductions while that of the whites was lavishly funded.
African education was still funded by different denominational missionaries. Man were trained in Domboshava while women were trained in Hope Fountain. The day began at 6. From The rest of the day was spent on manual work in building, carpentry and gardening. This manual work was punctuated by spells of football and other sports. In building the learners were only allowed to construct pole and daggar huts, there was never the building of cornered houses as they were considered alien to the Africans.
Both building and carpentry were taught from an essential functionally aspect e. The activities for European pupils were not bound by rules of a particular church. This was because families of the white children resisted the influence of the churches in their children. In terms of the curriculum one advantage of the white children was that they did not have to learn a new language whereas the African child had to first acquire English as a language. The European child was given an academic curriculum where his mind was trained, activated and made to think in preparation for leadership and decision making.
The curriculum of the whites also included commercial and technical subjects, all this was meant to give European children an advantage when it comes to the world of economics.
They were prepared for white collar jobs and their education was funded by the government. They had well trained teachers and well established infrastructure.
Times for physical and manual work was about 2hrs a day. The efforts by both Keigwin and Jeans could have been borne out of a genuine concern for the betterment of the lifestyle of the Africans as Keigwin believed that production was central to the African lifestyle rather than theory and literacy while Jeans realised the importance of quenching the thirst for academic education by the Africans.
The subsequent implementers of these ideas however may not have had the same spirit that the originators of the idea had and therefore emphasized more the racial, unsuitedness of Africans to receive academic or literal instruction. Atkinson, N. Teaching Rhodesians, Moyana, T. Education, Liberation and the Creative Act. Zvobgo, R. Transforming Education. They committed themselves to building a multi-racial Commonwealth based on equal partnerships of different peoples concerned.
This they believed would bring people together into one nation irrespective of colour or race The Federation of Rhodesia Northern and Southern and Nyasaland was established in as an experiment of multi-racial partnerships and cooperation. The Federation era shows how the economic policy influenced change and development of a specific educational philosophy for Africans. It was characterised by a more liberal approach towards African education than previous eras however representatives of the two Northern territories were suspicious of attempts to bolster the power of the whites.
This sense of deep dissatisfaction led to the dissolution of the Federation in December He sought cooperation between the church and the state in terms of planning, organising, administering, and developing African education. The Government would provide capitation grants to enable the establishment of more primary and secondary schools. State scholarships would be availed for poor students at secondary school level.
Technical and commercial education would be incorporated into the secondary school curriculum. Under Todd, there was creation of the local Rhodesian examination body breaking affiliation with the South African education. Europeans continued to be separated from Asians and coloured children in schools. Instruction was solely to be conducted in English. The Minister of Education had the discretion to register or deregister any school and the schools were funded by the Federal government.
Funding was the responsibility of the territorial governments. The changes on the education of the African implied an awareness of the growing significance of African education in governance. Educational facilities were divided on racial lines. European education had the benefit of more funding from the richer Federal budget while African education was left dependent on the territorial government thin budget which funded other projects or programmes for African development.
The government was to cooperate closely with missionary authorities in extensive building programs. The intention was to build more primary schools and offer a full educational course irrespective of racial groups. More funds will be channelled to teacher education in order to increase facilities in teacher training institutions. Additional secondary schools were built since there was only one secondary school which was Goromonzi.
The expansion that was experienced led to overwhelming enrolments with many children however failing to get places. The collaboration between the government and the missionaries proved to be a very positive move and the Africans were relatively happy. More schools had to be established and more funds had to be availed. The Act authorised the Minister of Native Education to enable a Native advisory board which was expected to advise him on all matters relating to policy.
The Act levelled working conditions and salary scales of all teachers irrespective of racial groups. In a commission chaired by Professor AV. Judges of London University was set up to investigate issues of education in the country. Here are some of the recommendations made by the commission: 1. The provision of full primary schooling of all irrespective of racial group.
Africans to be provided with a 7year primary course and a three year junior secondary education leading to a junior certificate with a strong vocational bias according to the employment needs of each particular locality. Local authorities were supposed to how greater responsibility for providing primary education.
The territorial government was supposed to show greater responsibility for providing secondary education. In future education for all children should be met under the same administrative director. The discrepancy in salaries between men and women was to be scrapped so that lady teachers would earn the same as men.
Expansion in teacher training institutions was called for. Plans were put afoot to open one institution in Salisbury. Graduates of junior secondary schools would be enrolled for training courses enabling them to teach at primary. A new African teacher training college was set-up in Gwelo. It was made possible because of the funds from the U. The college was called The Bantu Teachers College. Some philosophers see this as the main task of philosophy, and a few claim this is the only legitimate function of philosophy.
Philosophy is a group of perennial problems that interest people and for which philosophers always have sought answers. Philosophy presses its inquiry into the deepest problems of human existence. Some of the philosophical questions raised in the past have been answered in a manner satisfactory to the majority of philosophers. Many questions, however, have been answered only tentatively, and many problems remain unsolved.
The study of Philosophy enables us to think carefully and clearly about important issues. In studying Philosophy, we learn to take a step back from our everyday thinking and to explore the deeper, bigger question which underpins our thought. The focus in the study of Philosophy is to learn not what to believe, but how to think. Studying philosophy sharpens your analytical abilities, enabling you to identify and evaluate the strengths and weaknesses in any position. It hones your ability to construct and articulate cogent arguments of your own.
It prompts you to work across disciplinary boundaries and to think flexibly and creatively about problems which do not present immediate solutions. Because philosophy is an activity as much a body of knowledge, it also develops your ability to think and work independently.
Logic 2. Metaphysics 3. Epistemology 4. Value theory LOGIC Logic is the systematic study of the rules for the correct use of these supporting reasons, rules we can use to distinguish good arguments from bad ones. Most of the great philosophers from Aristotle to the present have been convinced that logic permeates all other branches of philosophy. The question of metaphysics is: what is reality? What is real? Is it one or is it many?
If it is one, then how is it related to many things around us? Can ultimate reality be grasped by five senses, or is it supernatural or transcendent? Metaphysics undoubtedly is the branch of philosophy that the modern student finds most difficult to grasp. Metaphysics attempts to offer a comprehensive view of all that exists.
Where does genuine knowledge come from or how do we know? This is the question of origins. Is there a real world outside the mind, and if so can we know it? This is the question of appearance versus reality. How do we distinguish truth from error? This is the question of the tests of truth, of verification. Our conception of reality depends on our understanding of what can be known. Conversely, our theory of knowledge depends on our understanding of ourselves in relation to the whole of reality.
It can be subdivided into ethics, aesthetics, and social and political philosophy. In broad terms ethics concerns itself with the question of morality. What is right and what is wrong in human relations? Within morality and ethics there are three major areas: descriptive ethics, normative ethics, and metaethics. Descriptive ethics seeks to identify moral experience in a descriptive way. We seek to identify, within the range of human conduct, the motives, desires, and intentions as well as overt acts themselves.
Here philosophers try to work out acceptable judgments regarding what ought to be in choice and value. Idealism, realism, empiricism, rationalism, are some of these main categories. They are also broken up by historical period: ancient, medieval, modern, contemporary, are some of the traditional periods used.
Most refer to our day as " Postmodern. Philosophy is also a quest. The things we will discuss are the most important things in our lives: our values, beliefs in God and religion, and how we think the world works.
Since these topics are so important to us, it becomes a great concern to us that we find the values we hold confronted by radically different views, especially when those views are presented in a manner that argues our previous views and beliefs are error. Depending on how well this presentation is done, we can easily find ourselves desperate for answers to questions that pull at our heart and soul.
Philosophy in this light becomes a quest. Study of the tradition: the texts we are using are perfect examples of core materials in the university tradition of what is important in the history of philosophy. You have to read these. Learning how to read them is part of learning the tradition.
They do not read like anything else you may be familiar with. They are various in their presentation, and age, -- most are in translation -- which always makes things difficult.
It is very much like learning a foreign language even in translation. The vocabulary is different and technical. Many of the words are familiar from other uses in everyday life, but in philosophy take on very specific meanings that can lead to confusion. To add to this, there are too many texts easily available for anyone to read even a small part of the tradition in a lifetime.
How should we choose which texts to read? Which ones are most important? Learn the interpretations: just as reading the Bible can lead each individual to come to their own interpretation of what they read, so reading philosophical works results in many interpretations of what is written. To some extent, this is actually encouraged by our tradition, and each student is encouraged to reach their own opinions.
But there are also major parts of the tradition that should be interpreted in certain ways or points that have been successfully used throughout the tradition become lost. Reading the text on your own is important, but becoming familiar with the main points of the tradition in those texts is also important.
This means the true benefit of the texts only comes after multiple readings. The "aha! Who am I? What is my place in the universe?
How do I maintain that place? Cultures of the authors are not ours their ideas are easily misunderstood. You have to read to learn the tradition You have to learn the tradition to read.
Some of our problems are different Some of our problems are the same. Explanation: How should we approach the study of philosophy? For reasons that will be more clear towards the end of the course, we will take the approach of "tradition. The method of "encyclopedia" follows the belief primarily associated with the "Enlightenment" and the Britannica tradition! As we find out each fact, and fact by fact compile all the facts we need to know all there is to know, our job will be done.
This approach has been discredited and is no longer viable -- as we will see. The method of "genealogy" primarily associated with Nietzsche follows the trail of a tradition but then seeks to discredit that tradition by arguing that there can be no truth in mere accident. This tradition becomes hypocritical in the sense that it denies it's own genealogy, or plays with the nature of truth by recognizing that it all becomes nonsense.
This is still a very popular view. I argue against using it towards the end of the course. The approach that studies traditions -- very much as the genealogist does -- but holds that truth only makes sense within a tradition, seems to be the most cogent approach. Note, if this lecture is given in one three hour session the following is the second half. If it is given in two seperate class periods it is the second class.
Following a break, I do a quick summary of what led up to the point at which Philosophy begins. This is too brief, but it sets the stage, so to speak, for our course. The Greeks are credited with starting the western tradition of philosophy. There are other traditions which may come up in discussion, but this is a course in the western tradition. I like to discuss what went on before the Greeks to give an idea of how they may have gotten interested in what they did, and to show the relationship to neighboring cultures.
In this I take what I consider the correct postmodern approach. I make use of what we now "know" concerning the evolution of man. You may reference work done in Kenya, genetic codes that indicate a strong association with hundreds of thousands of years of experiences as hunter - gatherer groups, that only recently became "civilized. This leads up to the concern with water for all the various communities including the Greek, so it is no surprise that Thales asks what makes the universe tick and answers, "water.
Thales of Miletus, 6th century BC Water.
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