Relevant bibliographies by topics / Moral Education in Africa

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Academic literature on the topic 'Moral Education in Africa'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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Journal articles on the topic "Moral Education in Africa"

1

Kibera, Prof Lucy Wairimu. "Decolonizing Moral Education." International Journal for Innovation Education and Research 8, no. 11 (2020): 14–20. http://dx.doi.org/10.31686/ijier.vol8.iss11.2688.

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This paper has examined the importance of African Indigenous Moral Education versus Moral Education introduced by the colonizers in maintaining social fabric. In doing so, concepts pertaining to colonialism, decolonization, education, morals, have been defined. Further, aims of education of African Indigenous people have been articulated as well as their status in these societies and corresponding state of morality among Indigenous African people versus the rest of the world today. Finally, suggestions towards integration of African Indigenous Moral Education into school curriculum has been made.
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Poudiougo, Bakaye, and Sunil Kumar Saroha. "Moral Education and the Condition of Africa." Humanities and Social Sciences 8, no. 5 (2020): 147. http://dx.doi.org/10.11648/j.hss.20200805.13.

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3

Mapana, Kedmon Elisha. "Why the Enculturative Context of Moral Education Matters." Utafiti 15, no. 1 (2020): 28–44. http://dx.doi.org/10.1163/26836408-15010021.

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Abstract Auto-ethnography is an effective methodology to reflect upon the moral values and their acquisition among the Wagogo people in central Tanzania against the background of postmodernity. In so doing I have identified the enculturative contexts within which I came to acquire the moral values that I live by, in particular my immediate family (i.e. my parents), the religion I was brought up in, and traditional school experiences (i.e. my initiation). I argue that despite contemporary theories of African character formation generating from the impact in Africa of cultural diversity and neuroscientific research, our traditional enculturative contexts of parenting, religious upbringing, and indigenous initiation ceremonies continue to have a central and enduring impact on the development of moral values among the Wagogo people of central Tanzania.
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4

Wolhuter, Charl, Jan Germen Janmaat, Johannes (Hannes) L. van der Walt, and Ferdinand J. Potgieter. "The role of the school in inculcating citizenship values in South Africa: Theoretical and international comparative perspectives." South African Journal of Education 40, Supplement 2 (2020): S1—S11. http://dx.doi.org/10.15700/saje.v40ns2a1782.

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In view of the serious moral decay in South African society, this article reports on our research regarding the role of the school in the inculcation of citizenship values (as part of the brief of South African education). We regard a set of citizenship values consonant with a democratic dispensation to be a core component of a moral order essential for South Africa. Using a combination of interpretive-constructivist and comparative approaches, we examine and evaluate the experiences of other post-conflict societies in using education to inculcate citizenship values. We conclude that schools can be successful with respect to the inculcation of citizenship values, provided that the curriculum itself does not discriminate against any group or category of people. Desegregation can only be beneficial in the absence of negative depiction (including criminalisation) or the unequal treatment of any particular societal grouping. Our research suggests that active citizenship education is needed in schools. For this reason, we contend that teacher education has to form an integral part of a moral revival project. Lastly, we highlight the importance of finding democratically agreed-upon ways to continually engage with parents, legal caregivers and other stakeholders and role-players before and during the execution of any such project.
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5

van den Toren, Dr Benno. "Teaching Ethics in the Face of Africa’s Moral Crisis: Reflections from a Guest." Transformation: An International Journal of Holistic Mission Studies 30, no. 1 (2013): 1–16. http://dx.doi.org/10.1177/0265378812468405.

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Though the Christian faith has in recent years increasingly shown itself to be a truly African religion, a variety of African authors such as Kä Mana, George Kinoti, Hannah Kinoti, August Shutte and Efoé Julien Penoukou have noted that sub-Saharan Africa is facing a moral crisis. This article explores this crisis in as far as it is caused by difficulties in the reception of the (Western) Christian ethic by African Christian communities. It points out that this crisis is visible in (a) double morality, (b) immorality and (c) legalism. It shows that it is both caused by rapid social change in contemporary Africa and by the way the Christian ethic was introduced with a lack of attention for (a) the relationship between worldview and ethics, (b) the social impact of changing cultural practices and (c) the importance of virtue ethics. In this way it also points to the shape Christian moral education for present-day Africa should take.
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6

Utietiang Ukelina, Bekeh. "The Mis-education of the African Child: The Evolution of British Colonial Education Policy in Southern Nigeria, 1900–1925." ATHENS JOURNAL OF HISTORY 7, no. 2 (2021): 141–62. http://dx.doi.org/10.30958/ajhis.7-2-3.

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Education did not occupy a primal place in the European colonial project in Africa. The ideology of "civilizing mission", which provided the moral and legal basis for colonial expansion, did little to provide African children with the kind of education that their counterparts in Europe received. Throughout Africa, south of the Sahara, colonial governments made little or no investments in the education of African children. In an attempt to run empire on a shoestring budget, the colonial state in Nigeria provided paltry sums of grants to the missionary groups that operated in the colony and protectorate. This paper explores the evolution of the colonial education system in the Southern provinces of Nigeria, beginning from the year of Britain’s official colonization of Nigeria to 1925 when Britain released an official policy on education in tropical Africa. This paper argues that the colonial state used the school system as a means to exert power over the people. Power was exercised through an education system that limited the political, technological, and economic advancement of the colonial people. The state adopted a curricular that emphasized character formation and vocational training and neglected teaching the students, critical thinking and advanced sciences. The purpose of education was to make loyal and submissive subjects of the state who would serve as a cog in the wheels of the exploitative colonial machine.
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7

Beyers, Eefke. "Towards a Formulation of a Philosophical Base for Education in South Africa." South African Journal of Psychology 26, no. 3 (1996): 191–97. http://dx.doi.org/10.1177/008124639602600309.

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The reconstruction of educational practice in South Africa, should have as an aim the accommodation of local realities. It is argued that this can be achieved when educational practice is inspired by a specific idea of what it means to be fully human. A definition is given of what is meant by the term ‘humanness’ in the following terms: Full humanness exists where a person achieves agency. Agency can be conceptualized in terms of the three phenomena — autonomy, reflexivity and mutuality, the latter being the situational condition for the existence of the former. Autonomy and reflexivity develop on two conditions: (1) where the intersubjective experiences of a person are open and take place in a spirit of mutuality and through talk; and (2) where the moral order which regulates the intersubjectivity, protects both autonomy and reflexivity. In turn, the moral order should also be protected by the intersubjective context. Two paradoxical positions are therefore emphasized: humanness as an expression of agency and the moral order which supports the agency. Further thoughts are given on how this idea of full humanness differs from what has up to now dominated the educational scene, also on why it should lead to its improvement.
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8

Swartz, Sharlene. "The pain and the promise of moral education in sub‐Saharan Africa." Journal of Moral Education 39, no. 3 (2010): 267–72. http://dx.doi.org/10.1080/03057240.2010.497608.

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9

Muasya, Juliet Njeri. "Decolonizing Religious Education to Enhance Sustainable Development in Africa: Evidence from Literature." East African Journal of Education Studies 3, no. 1 (2021): 77–86. http://dx.doi.org/10.37284/eajes.3.1.320.

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Decolonizing knowledge is the process of questioning, changing and transforming imposed theories and interpretations brought about by colonial systems. In particular, decolonizing Religious Education involves challenging religious systems and structures imposed by colonial masters. During the colonial period, religion was used as a tool of 'racism', 'apartheid' ‘indoctrination’, ‘evangelisation’ and ‘exploitation’, yet it is a subject that acknowledges and respects the diversity of African beliefs and culture. By decolonizing the Religious Education curriculum, the subject is likely to become a powerful tool for promoting sustainable development in Africa. In this paper, I argue that decolonized Religious Education is likely to contribute to development in Africa in a variety of ways; resolving conflict and peacebuilding, management and conservation of natural resources, in addition to promoting appropriate religious beliefs and moral values. I conclude this paper by presenting a rationale for the inclusion of a multi-faith Religious Education curriculum in Kenya, while decolonizing Religious Education pedagogical approaches, in order to actualise Kenya's Vision 2030 and Big Four Agenda of the Jubilee Government
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10

Tavernaro-Haidarian, Leyla. "Decolonization and development: Reimagining key concepts in education." Research in Education 103, no. 1 (2019): 19–33. http://dx.doi.org/10.1177/0034523719839750.

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In view of the importance and urgency of transformation within post-colonial educational settings, this article considers key concepts in relation to re-curriculation efforts. It specifically discusses how the concepts of development and decolonization are typically understood and how they can be reimagined through the realism provided by the African moral philosophy of ubuntu. Ubuntu foregrounds deeply relational and immaterial notions of power, and through its lens development can be thought of in terms of ‘mutual empowerment’ and decolonization as a process of ‘constructive resilience’. The author elaborates on these definitions and draws on a practical example from an educational project in Limpopo, South Africa, to show how this can be operationalized and translated into the genesis of materials and methods that facilitate participatory citizenship.
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