74 research outputs found
Re-engineering teaching practice through reflexive practice and culturally relevant pedagogy framework
The shift towards Reflexive Practice and Culturally Relevant Pedagogy (CRP) in teaching practice is critical for the 21st century teachers. In this article, we argue that reflexive teaching and culturally relevant pedagogy frameworks qualify to be used for promoting student knowledge in the teaching practice. For us, teaching practice, as a social tool, is not at all an independent process, disconnected and apart from the society it serves. It is our contention that there is dire need to reengineer teaching practice within the poststructuralist framework. Among others, teaching practice in Open Distance Learning (ODL) setting should be realigned to embrace ethnic groupsâ cultural values, traditions, communication, learning styles, contributions, and relational patterns. We hold that politics of resistance, counter-hegemonic struggle and emancipation can be brought through reflexive practice and culturally relevant pedagogy. In this article, we use Bourdieuâs concept of reflexivity and Ladson-Billingsâ framework of Culturally Relevant Pedagogy as a conceptual tool to unpack a shift towards pedagogies of reflection in teaching practice
How student teachers understand African philosophy
The question âWhat constitutes African philosophy?â was first raised with the publication of Placide Tempelsâs seminal work Bantu philosophy in 1959. Tempelsâs book inevitably elicited considerable critical response from African philosophers, which culminated in a wide range of publications such as Wireduâs (1980) Philosophy and an African culture, Hountondjiâs (1983) African philosophy: Myth and reality, Orukaâs (1990) Sage philosophy: Indigenous thinkers and modern debate on African philosophy, Shutteâs (1993) Philosophy for Africa, Masoloâs (1994) African philosophy in search of identity and Gyekyeâs (1995) An essay of African philosophical thought: The Akan conceptual scheme. It has been over 60 years since the publication of Templesâs book and there continues to be serious debate about African philosophy. This article sought to contribute to the debate on the various conceptions of African philosophy, but with a focus on the challenges of teaching African philosophy to Philosophy of Education students at an open distance learning institution in South Africa. This article discussed the tendency amongst undergraduate Philosophy of Education students to conflate and reduce African philosophy to African cultures and traditions, and to the notion of ubuntu, and sought to understand the reasons for studentsâ inclination to treat African philosophy in this way. It examined studentsâ background knowledge of African philosophy, their critical thinking skills and whether their official study materials are selected and packaged in a manner that, in fact, adds to the challenges they face. Finally, the article explored the ways in which Philosophy of Education lecturers can adapt their pedagogy to provide students with a better understanding of African philosophy
Quality Assurance in Virtual Learning Environments for Open Distance Learning
Quality assurance, as the fundamental pillar of higher education development, continues to remain an integral part of the eâlearning process. Most importantly, it influences reforms in higher education institutions globally. This chapter departs on the assumptions that (1) quality assurance, as power relations construct, is not free from cultural hegemony and (2) quality assurance in virtual learning environments should be guided and informed by Paulo Freire\u27s humanizing pedagogy. In this chapter, we shall argue that quality assurance is both a philosophical problem and a policy imperative that is critical for the internationalization and globalization of higher education, more specifically virtual learning environments. We will further argue that the emphasis placed on the importance of quality assurance in virtual learning practices has been blindâspotted by the fact that quality assurance can be viewed as agent of cultural hegemony and cultural reproduction of capitalist societies. While we agree with all the positive elements attributed to quality assurance in virtual learning, we argue that they should be characterized by humanizing pedagogy and the international dimension (exchange of knowledge and interactive networking) and cultural hybridity
Social capital and open distance e-learning: a Bourdieusian and Marxian discourse
A growing number of social scientists have invoked the idea of social capital in the search for answers to a
broadening range of questions being confronted in the wide range of social science disciplines. With this in mind,
this article explores the use of social capital as theoretical lens in understanding Open Distance e-Learning (ODeL)
from a Bourdieusian and Marxian perspective. We depart from the assumption that concepts of social capital, ODeL,
educational outcomes and throughput rate are intimately connected. We argue that the dynamics of social capital in
ODeL are not only influencing students but are also capable of changing the structure of educational outcomes, high
throughput rate and social reproduction
Inequalities in higher education in lowâ and middleâincome countries:A scoping review of the literature
Motivation: Higher education is regarded as a key instrument to enhance socioeconomic mobility andreduce inequalities. Recent literature reviews have examined inequalities in the higher education systemsof high-income countries, but less is known about the situation in low- and middle-income countries,where higher education is expanding fast.Purpose: The article reviews the academic literature on higher education in low- and middle-incomecountries using a research framework inspired by social justice and capability approaches. It considers the financial, socio-cultural, human, and political resource domains on which people draw, and how they relate to access, participation, and outcomes in higher education.Methods: A literature search for studies explicitly discussing in-country inequalities in higher education revealed 22 publications. Substantial knowledge gaps remain, especially regarding the political (and decision-making) side of inequalities; the ideologies and philosophies underpinning higher education systems; and the linkages between resource domains, both micro and macro.Findings: The review highlights key elements for policy-makers and researchers: (1) the financial lens alone is insufficient to understand and tackle inequalities, since these are also shaped by human and other non-financial factors; (2) socio-cultural constructs are central in explaining unequal outcomes; and (3) inequalities develop throughout oneâs life and need to be considered during, but also before and afterhigher education. The scope of inequalities is wide, and the literature offers a few ideas for short-term fixes such as part-time and online education.Policy implications: Inclusive policy frameworks for higher education should include explicit goals related to (in)equality, which are best measured in terms of the extent to which certain actions or choices are feasible for all. Policies in these frameworks, we argue, should go beyond providing financial support, and also address socio-cultural and human resource constraints and challenges in retention, performance, and labour market outcomes. Finally, they should consider relevant contextual determinants of inequalities.</p
Addiction in the Light of African Values: Undermining Vitality and Community
In this article I address the question of what makes addiction morally problematic, and seek to answer it by drawing on values salient in the sub-Saharan African philosophical tradition. Specifically, I appeal to life-force and communal relationship, each of which African philosophers have at times advanced as a foundational value, and spell out how addiction, or at least salient instances of it, could be viewed as unethical for flouting them. I do not seek to defend either vitality or community as the best explanation of when and why addiction is immoral, instead arguing that each of these characteristically African values grounds an independent and plausible account of that. I conclude that both vitalism and communalism merit consideration as rivals to accounts that Western ethicists would typically make, according to which addiction is immoral insofar as it degrades rationality or autonomy, as per Kantianism, or causes pain or dissatisfaction, Ă la utilitarianism
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