The Healthcare Job Outlook for 2008/2009 describes new job growth from 2006 – 2016 as excellent with over 3 million new jobs added for the period.  As well, the projected salary increase is 22% compared to just 11% for other industries combined.

The Department of Labor shows similar findings, projecting that medical assistant jobs are expected to increase over 35 percent over the next decade, which is much faster than the average for all occupations. The health care industry is expanding as our population grows and ages, and as technology advances, so will the need for highly trained health care workers such as a surgical assistant medical assistant, vocational nurse, computerized office assist, and so on.

A career in the medical field has been referred to as “recession-proof.”  Few industries can boast this kind of employment outlook.  If you’ve been laid off in another work field, this should not be a concern for you in considering starting training in a medical career.  It is highly unusual for medical layoffs to occur.

And if you are considering a career in the medical field, even if you have no medical training, or even a GED, it is best to get started right away, in order to take advantage of this growing industry. Medical career college courses are available for every type of lifestyle. You will receive hands on training, job placement assistance, and in some cases even financial aid. The career choices are nearly unlimited, from vocational nursing programs, to diagnostic medical sonographer training, to pharmacy technician careers, and so much more. Take your first step towards that new career today!

If you live in an area that doesn’t have a strong home schooling presence, you may need to develop your own home schooling curriculums. Fortunately, there are a lot of books and resources on the subject. Check your local library as a starting point. You also may find general home schooling curriculums online. Once you find a home schooling curriculum to work with, you will need to figure out how much leeway you have with it. One of the advantages of home schooling is you can allow your children to gravitate toward subjects that interest them.

There are many ways you can home school online. Some traditional high schools offer online programs. An advantage to home schooling online in this manner is that a local school system is available to make sure your child is receiving the proper testing and studying the proper subjects. They usually supply a curriculum and have a system of checks and balances to make sure your children are studying required subjects. Home schooling lets your children learn about things that interest them, but it doesn’t mean they should ignore other skills.

Tips On Home Schooling

Let’s face it but you have to realize that during the past few years home schooling has become increasingly popular. This is in addition to the more accepted arguments for or against home schooling. The reasons behind many families choosing to homeschool are many. It has to be remembered that before public schooling was considered the norm that home schooling was. Closer family relationships have also been found to be a result of home schooling.

Home schooling is legal in the United States, even if there have been and still are many controversies on the issue of whether or not the child is benefiting from this procedure; this issue if still being debated and even a banning of this practice may be applied if enough evidence is found that children do not actually benefit from it.

Home Schooling Disadvantages

Many parents eager to begin home schooling their children have though long and hard about the benefits home schooling will bring to their children. But unfortunately they often fail to consider the home schooling disadvantages which can also play a big part in their children’s academic and social development. While parents may love the idea of allowing their kids to learn at their own pace without being pressured to keep up or labeled “dummies” if they need to spend more time than most of their classmates in mastering a subject, one of the home schooling disadvantages which they may not be factoring into their home schooling decision is whether or not their skills as teachers are up to helping their kids learn difficult material.

Expertise in each subject area and the art of teaching are among the biggest disadvantages in home schooling. Certified public school teachers take several courses on teaching methods, strategies, and learning disabilities. Heavy content area specific classes are taken as well.

Required Subjects

The basic home schooling curriculum, however, is similar in all US states. It includes math, science history, and English, and children will of course have to learn how to read and write. Parents whose children show aptitude for other subjects like music, writing, or art can include those if they wish. The parents will be required to maintain a daily log of their childrens’ lessons, and the children will be required to progress at least as quickly as their public school counterparts. But the specific rules for home schooling may very from state to state.

When I asked myself the question, How do you feel about home schooling? I first thought “Why would anyone do that” So I researched exactly that, What are the reasons that people give of why they choose to homeschool and how valid are they.

One reason that I frequently found through research was that parents home schooled their children because of the violence found in public schools. My response to this is Yes, there is violence in public schools, However, there are many preventive measures that are taken to avert this violence and most schools have incorporated a Zero-tolerance policy. Parents justify themselves by reciting isolated incidents to help build their case for home schooling. My message to parents who use this excuse to validate themselves is, first ask yourself the question, Is their violence in my neighborhood. I am sure if you are living in Harlem, New York compared to South Park, Pennsylvania there is going to be an immense difference in the crime of the area. My next question is, how do you expect to protect your child from all the dangers of society? Home schooling your child is a parents attempt to isolate their child from the real world scary stories. If you are afraid of your child being bullied, what will happen when your child becomes an adult and meets a bullying boss? This is a real-world story; children need the exposure to different people. Why? Simple, because nobody in this world is the same.

After doing much research and learning that parents question the safety of their children in public schools, I myself questioned the safety of home schooled children. From this research I concluded that current home schooling laws allow people who mistreat children to keep them in social isolation in order for the abuse and neglect to go undetected. To back this statement up I will cite a few of many incidents.

Smithfield North Carolina October 13, 2003. A sign hangs on the wall that reads so this is not home sweet home, adjust. In the bedroom, 14-year-old Brandon had committed suicide after killing his brother and sister. Yes, these children were home schooled, but the real point of this story is that the Warrens had home schooled their children before, in Arizona, where they were convicted of Child Abuse. An investigator in Arizona recorded that the children were tortured physically and emotionally. However, that is information that North Carolina school officials are not required to collect. In fact, since home schooling became legal in North Carolina in 1985, the number of home schooled students jumped from just a few hundred to more than 50,000. BUT there has been no change in the number of state employees that oversee the program- there is just three for the ENTIRE state.

In Iowa, a father is serving life, and a mother will go on trial this month, for killing their 10-year-old adopted son and burying him at their house in the backyard. Because they were home schooling no one noticed that he was missing for one entire year.

In Texas, Deanna Laney, home schooling mother of three, told investigators that she beat her children with rocks because she was saving them from Satan.

Another notorious and similar case is that of Andrea Yates, Texas home schooling mother of five who drowned all five children in her home bathtub. Many claim that Yates had been overwhelmed by the demands of constantly spending time with her children due to the fact that she was a home schooling parent.

To compare, Yates and Laney, Both of these mothers were religious. Both were subservient wives handling childcare pressures. Interestingly, both utilized Christian home schooling for their doomed children. Both “talked to God.” Both fundamentalist Christian mothers say they sacrificed their own children “for God.” Each of Andrea Yates children, like Mrs. Laney’s, were home-schooled and had Biblical names. These are Two examples that are very similar to each other, both mentally ill mothers trusted to be at home with their children and give them their education. Which leads me to my next finding, Parents claim to home school their children to provide them with a better education then public schooling can give. My question is, How is a parent qualified to provide their child with an education?
Home schooling parents have no set curriculum to go by, but not to worry they simply can purchase books of the internet entitled “Home schooling for Dummies” if they are having trouble, that should fix any problems. I would like to address educators and prospective educators, and ask them the question, Could you replace your studies with one do-it-yourself dummies book? I am sure that if you could then that would be the route of study pursued, rather then long hours of tedious work provided by a college institution. In order to even pursue a career in education in the state of Pennsylvania, one must provide clearances that show a clear background check, take Praxis Tests to show knowledge, complete at the minimum a 4 year education program with at least a 3.0 average, a speech and hearing test, observation hours, supervised student teaching, and lifelong learning credits in order to keep their certification in the field. Yet, to homeschool in California the only requirement is that parents provide notification that they will be home schooling their child. The only qualifications to teach listed are that the parents are “capable of teaching”. Even more shocking is the state of Texas, home to both Andrea Yates and Deanna Laney, has no requirements for home schooling, in fact parents do not even have to notify the state that they will be home schooling. They must possess no qualifications in order to teach. That’s it, if they want to be a teacher, they are!

Please note that every state is different. In South Carolina, colored moderate regulation a parent must have at least a GED or high school diploma to teach. However in New York, which is considered high regulation, no qualifications are necessary. Therefore if a parent did not even get a high school diploma in New York they are still qualified to teach their child high school material. I have concluded from this information that a child can only go as far as their parents have, and in some instances that may not be very far. Therefore these children are being cheated out of a valuable education.

Also I have questioned, having a parent as a teacher… are they teaching their children their bias’s? In an institution goals are made to make sure that the material being taught is bias free. However in a home, a parent is free to choose, and some knowingly, others unknowingly are teaching their child their own biases. In a world that is culturally diverse, one must be exposed to different people and situations in order to appreciate our differences. However if a student had already formed biases then they are virtually closed minded to accepting these differences. Similar to this subject, being that both lead me to a valuable question is how home schooling parents can justify teaching their children for a child’s entire childhood. When a student is in a public school they have many different teachers, who use many different teaching methods. However in a home a parent, especially with no education on how to educate, would use only one teaching method. Of course if they are teaching at all, and not just using books and videos. Through different teachers you learn virtually how to learn in different ways. You also learn how to understand people better. My valuable question that ties all these subjects together is how will a child develop his or her socialization skills if they are not exposed to different people? The school environment is much like one’s work environment. If a child has never been exposed to such an environment how will they know how to adapt? How will they react to all the different people, different opinions, and different viewpoints? How will they work with groups of co-workers? All these questions address the issue of socialization of children who are home schooled.
Closely related is one of my biggest questions, that is How can a parent make such a crucial decision without their child’s consent to remove them from a world that is considered to be the “norm” and place them in a world in which they in effect are isolated? These children will develop low self esteems and forever question why it was their parents did not want to send them to school, to show them off to the world, instead they will wonder why are they hiding me? Most importantly, These children will not have the experience that public school provides, they will not have the experience that unites us citizens and provides us with a common background. They will not get to experience the simple things like go to prom’s, participate in sports in which an entire school is benefited, have a school lunch, a lock on their locker, a ride on a school bus, recess, watching for their school to be cancelled on TV from snow days, and all the other little but character building events that take place in a public school students life.

In closing, American citizens, together let’s promote our very prestigious and notorious public school system and crusade against the leniency of home schooling that consequently will benefit our country by providing a solid education for all.

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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.

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________  (1991) Sage Philosophy; indigenous thinkers and modern debate on African Philosophy. Nairobi: ACTS

INTRODUCTION TO SOCIOLOGY

Human is a social being and thus cannot thrive single. With this, several issues of relations and conduct show up that require special attention for smooth ride towards a dignified society. This led to the birth of an altogether new discipline termed as Sociology.

In a nutshell, Sociology basically studies human society as an interconnected whole. But here, it may be noted that an unauthentic study is not sociology, on the other hand, it is a science which demands certain rules in its observation and analysis. One of its tasks is to unravel the connection between a personal problem and a public issue.

RELATION BETWEEN PERSONAL PROBLEM AND THE PUBLIC ISSUE

It is not hard to notice how a poverty-stricken family as a whole contributes greatly to the assessment of the social structure. A homeless couple in a society has raised homelessness as a public issue which led to the operationalization of the Indira Awas Yojana from 1999-2000.

Thus, activities and troubles occurring within the character of the individual and within the range of his immediate relations with others may transcend the boundary of local environments and reach out to influence the society.

But it is interesting to note that how a society as well greatly determines the personal status of an individual. When a society is industrialized, a peasant becomes a worker; a feudal lord is liquidated or becomes a businessman. When economy goes down, people go broke and at times of war, common man is made to hold arms, a wife lives alone and a child grows up without a father.

PLURALITIES AND INEQUALITIES AMONG SOCIETIES

Society is a simple yet complex network of human life. In the course of development of civilization, we have created an intricate pattern of societies which makes a person belong to more than one society. For instance, in foreign countries, an individual is regarded as an associate of the Indian Society whereas the same person, when in India, is recognized by either linguistic or ethnic community or a religious or caste or tribal society. This diversity makes it difficult to understand which ‘society’ we are referring to.

In a country, some are rich and most are not, likewise some are well educated and others are illiterate, some have great opportunities for advancement in life and others lack them altogether. So, the differences in a society are further accentuated by inequalities.

SOCIOLOGY AND COMMON SENSE KNOWLEDGE

Common sense explanations are generally based on what may be called naturalistic and/or individualistic explanation. Common sense unlike sociology is indubitable. While common sense is basically an individualistic sense of perception, sociology has a far broader aspect. Sociology is both systematic and questionable.

IDEAS THAT WENT INTO THE MAKING OF SOCIOLOGY

Influenced by scientific theories of natural evolution and findings about pre-modern societies made by early travelers, colonial administrators, sociologists and anthropologists sought to categorize societies into types and to distinguish stages in social development.

Darwin’s observation of association of the living organisms reflected how sociology studies empirical reality. The Enlightenment, a European intellectual movement of the late 17th and 18th centuries, became another factor which pushed the need of sociology.

The French scholar Auguste Comte (1789-1857) considered to be founder of sociology and other sociologists like Karl Marx and Herbert Spencer played significant role in evolution of sociology.

Economic activities also contributed to the making of sociology and gave it an altogether new context. Capitalism, with markets as key instrument of productive life, totally changed the economic scenario of England. Hence, England was the centre of the Industrial Revolution. The after effects of this were change of occupations, migrations etc.

Undoubtedly, this economic revolution successfully brought about noticeable and constructive changes to the society as the living standards rose.

Situations took drastic turn between 17th and 19th century, when an estimated 24 million Africans were enslaved. In the 1800s, a large number of Indian labourers were transported to far-off places like Surinam in South America or in the West Indies or the Fiji Islands, for running commercial crop plantations.

Consequently, uneven transformations of societies were witnessed.

GROWTH OF SOCIOLOGY IN INDIA

Colonialism was an essential part of modern capitalism and industrialization. The writings of western sociologists held a view, different from the exact truth but still helped a lot in understanding the social transition in India.

In western world, sociology and sociology anthropology were considered separate disciplines. According to a standard western textbook, sociology is regarded as “the study of human groups and societies, giving particular emphasis to the analysis of the industrialized world”. On the other hand, social anthropology is interpreted as “the study of simple societies of non-western and therefore “other cultures”.

Clearly, this distinction would fail, when applied in India, as ours is a country with a vast diversity of religious, linguistic, regional, ethnic etc. and also rural and urban. So, sociology and social anthropology were merged for an easier and broader prospect.

THE SCOPE OF SOCIOLOGY AND ITS RELATIONSHIP TO OTHER SOCIAL SCIENCE DISCIPLINES

The scope of sociological study is extremely wide ranging from downtrodden to the billionaires.

Sociology is a part of a group of social sciences, which also includes anthropology, economics, political science and history. These are inter-related to each other. For instance how would a political scientist or economist study gender roles and their implications for politics or the economy without sociology of the family or gender division of labour.

SOCIOLOGY AND ECONOMICS

Economics is basically the study of production and distribution of goods and services. The conventional economics focuses strictly on the exact terms, whereas socio-economic approach analyses on their interdependence and as well as each entity, separately. This consists of observation of economic behavior in the context of social norms, values, practices and interests.

For example, the large investment in the advertisement industry is aimed at reshaping lifestyles and consumption patterns.

Despite the inter-relation, sociology does not provide technical solutions unlike economics. In short, the former is figurative while the latter is literal.

SOCIOLOGY AND POLITICAL SCIENCE

The classical political science concentrates on two elements: political theory and government administration. The theory part mainly deals with the ideas about of government from Plato to Marx whiles administration provides the formal structure of government rather than its actual operation.

Political science is based on concrete facts of functioning of the organizations whereas sociology researches the areas of impact of it. Sociology assesses the inter-relations of the institutions in the country.

Nevertheless, recent Indian elections have seen the active indulgence of both. Studies have also been conducted in membership of political organizations, process of decision-making in organizations, sociological reasons for support of political parties, the role of gender in politics etc.

SOCIOLOGY AND HISTORY

History is a subject of facts occurred in the past. This is chiefly an anthology of the history of kings and war. Social history studies the evolution of society from very early times. It looks at social patterns, gender relations, and customs other than the acts of rulers, wars and monarchy.

SOCIAL AND PSYCHOLOGY

Social is often defined as the science of behavior. Social psychology, which serves as a bridge between psychology and sociology, maintains a primary interest in the individual but concerns itself with the way in which the individual behaves in social groups, collectively with other individuals.

SOCIAL AND SOCIAL ANTHROPOLOGY

Sociology is deemed to be the study of modern, complex societies while social anthropology was deemed to be study of simple societies. The prominent differences have already been underscored in the previous paragraphs.

But it is being feared that with the decline of simple societies, social anthropology would lose its specificity and merge with sociology. However, there have been fruitful interchanges between the two disciplines and today often methods and techniques are drawn from both.

CONCLUSION

In today’s world, complex societies exist everywhere. To comprehend this, requires a systematic and analytical approach, there comes the role of sociology.

map of u s electoral college

disadvantages electoral college

he building is very similar to the other structures in the Main Street Historic District. It is two stories with three upper floor, flat-headed windows. The Graham Building also has a metal cornice which closely matches the cornice lines of the adjacent structures, contributing to the overall architectural harmony of the historic district. When I went it was July, 105 degrees, and the woman inside, a volunteer, seemed truly glad to see me. In fact she chased me down on the hot street. Initially, when I tugged at the door, I couldn’t get it to open, I think she thought I was inept but it really wouldn’t open. But she came outside to get me, eventually she gave me a free tour of the bank, the apartment and told me numerous tales about the Reagan family. Even recalling when Ronald Reagan actually visited the birthplace during the 1980s or 1990s or some such. It was very interesting and for her kindness I bought a magnet and donated five dollars to the museum. As president, Reagan implemented bold new political and economic initiatives. His supply-side economic policies, dubbed “Reaganomics,” included deregulation and substantial tax cuts implemented in 1981. In his first term he survived an assassination attempt, took a hard line against organized labor, and ordered military actions in Grenada. He was reelected in a landslide in 1984. Reagan’s second term was primarily marked by foreign matters, namely the ending of the Cold War, the bombing of Libya, and the revelation of the Iran-Contra affair. The president had previously ordered a massive military buildup in an arms race with the Soviet Union, forgoing the strategy of détente. He publicly described the USSR as an “evil empire” and supported anti-Communist movements worldwide. He negotiated with Soviet General Secretary Mikhail Gorbachev, resulting in the INF Treaty and the decrease of both countries’ nuclear arsenals. Reagan left office in 1989; in 1994 the former president disclosed that he had been diagnosed with Alzheimer’s disease earlier in the year and died ten years later at the age of ninety-three. He ranks highly among former U.S. presidents in terms of approval rating.

Home school academies provide a large number of reasons why parents choose to educate their child at home. Some feel that their child will not get proper education on religion in a public school, whereas the others feel that under one structure their child can get proper education on knowledge, potential and power. There are two kinds of knowledge, one is the specialized one that most of the public schools offer and the other being the general one, about religion etc, which is seldom used. Many parents teach their child at home to ensure that they are safe and well educated while the others enjoy seeing their child working. Whatever be the reasons for teaching at home, there are number of ways available to make your child educated. Using the advantage of many home school academies available, parents can teach their child in a home schooling environment.

Home school academies provide a number of resources that allow a family to successfully implement a consistent home schooling environment. This effectively allows families to focus on home schooling more and less on the supporting details. Studies have shown that home schooling is a lot more effective when done with a systematic plan. Home school academies provide a lot of the needed resources to allow effective systematic home schooling. So what is a home school academy?

WHAT IS A HOME SCHOOL ACADEMY?

There are number of home school academies available to parents and students. Its basic advantage is to provide support to home school families. The sense of belonging with others, the sense of being in a school is fulfilled by these experiences. This feeling can be lost in traditional home schooling. Many home school academies provide students with plans of action, knowledge, potential, and also educes or draws out a developed person from within.

These home school academies also help parents by offering a number of sequence plans, tutoring them, counseling and developing the faculties of their mind and also give a chance to meet other home school parents. A few other advantages being the school discounts that usually children get,then the most important one, they also get the diploma from an actual school.

CONCLUSION

There are resources available to you in order to enhance your child’s education. You just have to join a home school academy and take the advantage of all they have to offer. You still have the ways of experiencing the education of your child at home that the others get from the traditional school. Your child can still accumulate great fortunes of knowledge as he would be directed through a highly organized and intelligent home academy. He, in a similar way like a child from a public school, will be ambitious and will not suffer from inferiority complexes.