Concept
paper
Pascal Adelard Shao
Department of Sociology
Liberal education in the 21st
century: It’s significance for community development in Tanzania
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Introduction
This study seeks to assess the relationship between
liberal education and development of Tanzania. As the 21st century
is featured by competition, control and domination (Myumbo 2009, p. 1), then
education is to make sure that it accommodates them adequately. The opposite is what the liberal education is
accused of extending social classes between the rich and poor, ignored the
traditional knowledge the Tanzanians and extended colonialism in the form of neo-colonialism.
Therefore, liberal education has not helped Tanzanians to face and deal with
life complexities to liberate themselves from poverty and the features of the
21st century. For that reason, the study seeks to find the reasons
to why liberal education has not produced the intended fruits in Tanzania.
Background
of the study
After the independence in 1961, some 52 years ago, a
new government ‘inherited an economically poor and illiterate society and one
which citizens were unable to employ simple measures to ameliorate their living
conditions because they were ignorant of what was necessary (Mushi 2009, p. 4).
For that reason, it had to declare three
enemies namely, ignorance, poverty and diseases, as the hinderance to nation
building programmes and development of the country. Education was perceived to be the major
programme which can accommodate the other two national enemies, poverty and
diseases. It was also meant to transform people’s thinking and accepted that the
problems facing them are the ‘Act of God’ and therefore are beyond human
control.
At independence, 90 percent of the population was in
rural areas earning living from a subsistence agriculture using traditional
methods. This kind of agriculture could not take Tanzania to step further of
development, without modernising it by farmers acquiring new ways of modern
agriculture. Surely, education was
highly needed to bring about changes in the way of doing things. The mining
industry was underutilized because it lacked geologists while the only existed
mine was that of Williamson Diamond in Shinyanga, employed a total of 22, 000
people of the 9 million population (Mushi 2009). Therefore, true liberation from the
constraints inherited from colonialism would occur when people become the
decision makers of their welfares through hard work.
Several education programmes and policies were
introduced to assist people to change their society namely, universal primary
education (UPE) and adult education. The education is post independence
Tanzania majored on ‘readdressing the discriminatory and irresponsible legal of
the colonial education system’ (Komba 2012, p. 24). Before independence,
educational access was restricted to few basing on race, gender, climate and
geography. Mbunda (1978) notes that the education provided was meant to impart
skills and provide knowledge to enable few Africans to become productive
servants of the colonial state. Thus, education was not meant to for change in
African perspective rather an extension of colonial rule.
Statement
of the problem
Tanzania is a country endowed with abundant natural resources,
almost unparalleled on the African continent. It is blessed with spectacular
tourist attractions like the Serengeti National Park, the Ngorongoro Crater,
the Kilimanjaro Mountain, the beautiful Zanzibar beaches, fertile land, and
minerals like Tanzanite, diamonds and gold. It has also fisheries from the
Indian Ocean and from remarkable water bodies such as Lake Victoria and
Tanganyika.
Despite all these natural gifts, the country
continues to be listed as least developed nation. Salient features include per
capita income of below $1000, high child mortality, rising unemployment,
growing crime, rampant corruption, lack of access to basic human needs like
safe drinking water, good education and proper housing, to mention but a few.
As a result, Tanzania remains a permanent recipient of the development packages
for its well being. These problems are complex, and may each require a
specialized, deeper study and solution. However, the fact remains that the
system of education in Tanzania, since independence, has not met the overall
demand in terms of innovation, creation of self starters, critical thinkers and
researchers capable of developing their nation. Therefore, the need to have a
liberal education is beyond question. A Kiswahili saying that elimu ni
ufunguo wa maisha, meaning education is the key to life, sums it up all. If
Tanzanians believe that education is essential to their success, then there is
need to question the quality of the education and find ways of transforming it
for their own development, especially in the 21st Century. This is the
rationale for this research.
Theoretical
framework
This thesis is supported by two theories that is Post-colonial
Theory and Amartya Sen‟s theory of Substantive Human Freedom in the development
enterprises.
1.5.1 Post-colonial Theory
The post-colonial theory examines the domination by western
powers such as England and France and the creation of foreign empires. Central
to this theory is an analysis of the inherent ideas of European superiority
over non-European peoples and cultures inherited from colonization. As the term
implies, one of its central features is to examine the impact and continuing
legacy of the western conquest, colonization and domination of non-western
lands, peoples and their cultures (Ashcroft, Griffiths and Tiffin, 1995).
Therefore, this thesis seeks to uncover, through the
post-colonial theory, the damaging effects of such ideas on both the identity
of the colonized and the instability of the conceptual underpinnings of the
colonisers. A key feature in such critical theoretical examinations is the role
played by representation in thinking, writing, installing and perpetuating
superiority. To put it simply, how does representation perpetuate negative
stereotypes of the other cultures? How do such stereotypes negatively
affect the identity of the stereotyped?
Furthermore, given de-colonization following the Second World
War, and the development of independent nation-states, the theory wants to find
out what is the role of representation in the construction of new post-colonial
identities? Thus, post-colonial theory stresses humanity-in-the-making,
humanity that will emerge once the colonial figures of the inhuman and of
racial differences have been swept away (Ashcroft, Griffiths and Tiffin, 1995).
The theory of
substantive human freedom in development
Amartya Sen‟s theory of substantive human freedom in the
development enterprises, on the other hand, treats poverty as a contextual
matter of capability deprivation, and not absolute low per capita income
(Rahnema and Bawtree, 2003). What is at stake, according to Sen (1999: 87), is
not some fixed minimum income, the poverty line, but the notion of “poverty as
human capabilities” of which there are many influences, apart from low income.
Therefore, the theory of substantive human freedom
asserts that development should not be understood as a process which achieves
certain pre-conceived just outcomes such as a more equal income distribution.
Instead, it should structure the development of interdependent societies in a
way that citizens make social choices as fully functioning human beings. In
addition, development should create appropriate conditions for practical and
voluntary realization of human capabilities across societies and not just within
one society (Sen, 1999).
This theory is also empowering. It draws one‟s
attention to the capabilities of people to do things in freedom. Human
capabilities, argues Sen (1999) and also Nussbaum (2000: 79-20), include living
a normal lifespan, enjoying good health, moving freely from place to place,
thinking, seeing, and imagining. It is about choosing to form emotional
attachments, formulating a view of good life, associating freely and
participating in the political and material culture of society. What it takes
to realize these capabilities will vary considerably from culture to culture,
even if the capabilities themselves are nearly all universally common.
What is critical for the theory of substantive human
freedom in development is not just that one has the opportunity to realize
these capabilities, but that to a reasonable degree, one can achieve some
reasonable mix of them. Sen (1999: 88) describes this as being able to convert
capabilities to actual “functionings.” His view of development in expanding
substantive freedoms directs attention to the ends that make development
important, rather than to merely some of the means which inter alia play
a prominent part in the process. Therefore, Sen (1999: 18) suggests a
broadening focus to development, namely from income and wealth to substantive
human freedoms which he calls “capabilities.”
Methodology
The researcher will employ both qualitative and quantitative
techniques as the means of gathering information needed to answer the research
questions.
Data collection techniques
Data will be collected through the use of three main data
collection techniques namely in depth interviews, content analysis of news
articles and documentary review. The interview will be recorded.
Sampling
The researcher expects to interview 50 respondents in a period
of 18 months in Tanzania. The sample will be purposively selected and will
include reporters, editors, members of the Media Council of Tanzania (MCT),
members of the ethics committee of the MCT, members of the editors’ forum,
opinion leaders from educational and Non Governmental Organisations. The
researcher will also employ a snowball sampling technique to get people who
have registered complaints to Media Council of Tanzania Ethics Committee and
Court.
Research output
The study is expected to be my doctoral thesis.
References
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