Answer to Question #192421 in Philosophy for nsovo

Question

 Introduction to the essay where you indicate what the African Renaissance and the

problem of establishing an African identity mean for education on the African continent.

(5)

2. Body of the essay where you should deal with the following: The contribution that African

philosophy can make to education in terms of:

o uBuntu (10)

o Communality (10)

o Indigenous African knowledge systems and what they are. (10)

o Indigenous African knowledge systems and African education systems. (10)

3. Conclusion to the essay where you indicate what a relevant African philosophy of

education would be directed at. No new sources or new information should be added to

the conclusion.

Answer 1

African Renaissance

Introduction

Individual liberty was viewed differently by performers and leaders of the desire for freedom, who were primarily African elite educated in the Western system, Africa, or the Immigrant population, then by performers and leaders of the desire for freedom, who were primarily African upper class educated in the majority population, Africa, or the Diaspora. Based on Socrates' allegory of Phimosis, Ngugi Wa Thiong'o was assigned to the same men and women. Plato claims that Socrates' interpretation of the allegory helped cellar-dwellers understand the truth of the shadows in the cellar, which mirrored what happened outside. Wa Thiong'o believes that when attempting to grasp the implications outside the cave, the interpreter should be aware of the reality inside the cave, (Alexander 2003).

The main analysis

The following are some of the ways African philosophy can help with education.

UBuntu

 To reach the nation of hope and inherent native pride, a concerted postcolonial assault on foreign behaviors in all aspects of life produces ubuntu ideology. The significance and timing of its publication give impetus to our beloved South Africa's progressive step toward progressive education transformation based on Ubuntu ideology and thus its precepts of the appropriate method and consistent economic development. This is demonstrated by several sections of education reform that do not advocate for ubuntugogy as a teaching and learning strategy. Perhaps instilling the Ubuntu doctrine in our educational institutions will help us combat this scourge.

Communality

Communalism in traditional African Societies has to turn out to be a familiar theme in most dialogue on African beliefs. This has made it vital that thorough studies be done on this way of life to set up its fundamental theoretical tenets and its crash on the people and civilization in Africa.  

Indigenous African knowledge systems

Traditional African religion is a natural religion that arose from people's experiences rather than revealed religion. It is naturalistic and is derived from or rooted in human existence. It operates at the family and community levels rather than the individual. Similar beliefs can be found in the community, for example, (Okumu2002). It refers to the government, which people value and value in their lives and which they teach their children informally through conversations, sayings, myths, and practice. Religious events such as ceremonies, festivals, and rituals teach young people about it. People's perceptions of human society, human relationships, human goals, and the meaning of human life, as a result, shape African moral principles, which are based on social and humanistic principles.

African education systems

What exactly are indigenous African knowledge systems, and what do they entail? Due to the suppression of knowledge diversity and the typology of schools operating in two settings, such as rural, super, efficient, and urban, addressing multicultural dilemmas is difficult. The inability of our educational systems to recognize Ubuntu would suffocate our entire learning environment and perpetuate segregationist legacies, (Vale & Maseko 1998).

These systems are supported by a network of ethical, social, spiritual, and intellectual subsystems that determine broad neurocognitive patterns, as well as rational essence and level of conflict. The question then becomes, why is Ubuntu not infused into the educational system in a democratic country like ours? Rape, violence – including violence between and among teachers and students, thievery, destruction of company property, disrespect, and the presence of drugs on school grounds, to name a few examples – are all prevalent. Drug traffickers, rapists, and other criminals have found refuge in 13 school districts, (Okumu2002) This is a symptom of religious poverty in our educational institutions, and it explains why the lives of teachers and students have become precarious. It isn't easy to cultivate a credible political generation in such an environment. 

Conclusion

Finally, the perception of freedom held by freedom movement performers and leaders, primarily African elite educated in the Western system, in Africa, or the Diaspora, was typical of freedom movement performers and leaders, primarily African elite educated in the Western system in Africa, or the Diaspora. Rather than being an uncovered religion, African traditional religion is a natural religion that arose from people's experiences. It isn't easy to develop credible future leaders in such an environment. Perhaps incorporating the Ubuntu philosophy into our educational institutions will aid in the fight against this epidemic.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

References

Alexander, N. (2003). The African Renaissance and the use of African languages in tertiary education. Cape Town: Praesa.

Okumu, W. A. J. (2002). The African Renaissance: History, significance, and strategy. Africa World Press.

Vale, P., & Maseko, S. (1998). South Africa and the African Renaissance. International affairs, 74(2), 271-287.