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1.
Bob W. White 《比较教育学》1996,32(1):9-26
As a study in comparative colonialism, this research attempts to identify similarities and differences in the French and British models of colonial education in Sub-Saharan Africa. Differences in colonial policy were conditioned to some extent by settlement patterns, the role of missionaries and variations in local politics and economies, but also by the moral stances underlying colonial practice. By calling attention to some of the 'signposts' of British and French colonial education policy, this research attempts to contrast British and French ideas about morality and the colonial project in Africa. 相似文献
2.
PETER FORDJOR AGNES KOTOH KWAME KUMAH KPELI ALBERT KWAMEFIO QUARM BERNARD MENSA ESTHER OWUSU 《International Journal of Lifelong Education》2013,32(2):182-199
The primary objective of this article is to critically examine some aspects of the traditional Ghanaian and Western philosophies of adult education. It is a well-attested fact that many of the pre-colonial and early colonial writers about Africa portrayed Africa as a dark continent devoid of advanced centres of learning worthy of emulation by others. The old West African civilizations of Ghana, Mali and Songhai with advanced centres of learning at Timbuktu and Djenne in the 11th century seemed to have been completely ignored by these writers (Boahen 1967: 20, Davidson 1966b: 50). Even though many other writers including several missionaries, anthropologists and historians, depicted Africa in a rather positive and scientific manner (Davidson 1966b, Goody 1966), much of the negative image created long ago still exists and needs to be examined and corrected. The formal Western system of school education was introduced in Ghana more than a century ago. Despite this, about 60% of the adult population today makes its living as illiterate farmers, workers, apprentices or master craftsmen in the various traditional art and craft production centres. Consequently, traditional adult education continues to play an important role in the social and economic development of the country. Like the Western system of adult education the Ghanaian traditional education has sound philosophical foundations, which have helped to maintain political stability and social cohesion in the country over the years. Much is written about Western and eastern philosophies but there is a dearth of literature on philosophies of adult education from Africa. Given that Africa is the second largest continent on the globe and that adult education proliferates throughout the continent, the authors felt their investigation would make a significant contribution to a global understanding of the field. Additionally, there is an increasing need for African students to appreciate and re-establish confidence in their own culture. This review cannot cover all of Africa so the focus is on Ghana, one country in West Africa. 相似文献
3.
Julia Allen 《History of education》2013,42(2):207-226
Education became the central focus of the Universities' Mission to Central Africa (UMCA) following a disastrous and unsuccessful attempt to settle in Nyasaland (now Malawi). The aim of this article is to trace the UMCA educational policy from Zanzibar, where the mission became established in 1864, to Northern Rhodesia (now Zambia). From their earliest experiences in Africa UMCA missionaries were confronted with the reality and horror of slavery. In Nyasaland missionaries fought slave raiders and in Zanzibar the first UMCA schools catered entirely for ex‐slaves. This article analyses the education developed for former slaves and shows how, as the mission expanded, missionaries continued to attempt to build communities and provide what they considered to be the best spiritual and educational opportunities for indigenous populations while facing considerable external constraints, including the expectations of a colonial power. 相似文献
4.
Clive Whitehead 《History of education》2013,42(3):315-329
Colonial education has been controversial and widely divergent interpretations have been offered from contrasting ideological perspectives. British imperial education policy was highly contended during the colonial era and remains a contentious issue amongst many contemporary historians and a critical review of the historiography of the subject is long overdue. British colonial education policy starts in India in 1813, the intention being to promote both Oriental culture and Western science. But a former Director of Public Instruction, writing in the 1920s, claimed that education had done far less for Indian culture than for the material and political progress of India. More recent academic writing about the history of education in British India has been both intermittent and of mixed quality. To date, much of the criticism of British policy appears to have been motivated more by emotion rather than by detailed scholarly analysis and this account argues that more ‘plodding’ in archives is urgently needed at the present time to substantiate, refine or refute the claims of India’s educational historians. This is the first part of a two‐part article, the second of which will deal with Africa and the rest of the colonial Empire. 相似文献
5.
Kwabena Dei Ofori-Attah 《International Review of Education/Internationale Zeitschrift für Erziehungswissenschaft/Revue internationale l'éducation》2006,52(5):409-423
THE BRITISH AND CURRICULUM DEVELOPMENT IN WEST AFRICA: A HISTORICAL STUDY – Only recently have African nations begun to make their way towards establishing genuinely autonomous education systems incorporating elements of indigenous culture. The present study examines the historical development of curriculum in British West Africa in its links with the educational activities of the early Christian missionaries and the imposition of British colonial rule. For over 300 years, the curriculum content was essentially European in nature. African interests and cultural practices were largely excluded, as “bookwork” was favored over “handwork”. The colonial curriculum also helped introduce a new social order to West Africa, leading to the rise of new local elites reading, writing, and speaking foreign European languages. This study explores how the idea of a “civilized” person, promoted through the colonial school curriculum, developed new local elites with different sets of values and expectations that often made them strangers in their own societies. It also describes the connection between this curriculum and the repeated failure of education-reform efforts. 相似文献
6.
7.
当代尼日利亚是非洲教育大国,特别是科学教育的发展颇能反映该国政治、经济和文化的变迁。一百多年来,尼日利亚的科学教育主要在传教士、英国殖民政府的支持和本国民众的努力下,经历了复杂的发展阶段,明显呈现阶段性特征。至20世纪80年代中期,其科学教育终于形成较为成熟的体系,但80年代末的智力流失和90年代频繁的罢工活动及考试舞弊等行为,严重影响了该国科学教育的健康发展。 相似文献
8.
Kwabena Dei Ofori-Attah 《International Review of Education/Internationale Zeitschrift für Erziehungswissenschaft/Revue internationale l'éducation》2006,24(1):409-423
THE BRITISH AND CURRICULUM DEVELOPMENT IN WEST AFRICA: A HISTORICAL STUDY – Only recently have African nations begun to make their way towards establishing genuinely autonomous education systems incorporating elements of indigenous culture. The present study examines the historical development of curriculum in British West Africa in its links with the educational activities of the early Christian missionaries and the imposition of British colonial rule. For over 300 years, the curriculum content was essentially European in nature. African interests and cultural practices were largely excluded, as “bookwork” was favored over “handwork”. The colonial curriculum also helped introduce a new social order to West Africa, leading to the rise of new local elites reading, writing, and speaking foreign European languages. This study explores how the idea of a “civilized” person, promoted through the colonial school curriculum, developed new local elites with different sets of values and expectations that often made them strangers in their own societies. It also describes the connection between this curriculum and the repeated failure of education-reform efforts. 相似文献
9.
Ellen Vea Rosnes 《History of education》2017,46(6):747-767
Education was an instrument in Christian missions’ and colonial powers’ civilisation projects. At the same time, education was also instrumental in fostering opposition. This article approaches perceptions of education mainly from the perspective of Norwegian Lutheran missionaries in French colonial Madagascar during the 1940s. The focus is on how the mission, after several years under a secular French colonial government, related to the change in educational policy that came with the rise and fall of the anti-republican and pro-religious Vichy regime. When secularisation and assimilation policies were again implemented after the Second World War, Protestant missions struggled for influence. Madagascar experienced a bloody anti-foreign revolt in 1947 for which French administrators, among others, blamed education. Norwegian missionaries strongly opposed the revolt, but they were also in favour of leading education onto a Malagasy track. In this shifting colonial Malagasy context, mission education contributed to Christianisation, Frenchification and Malgachisation in the Malagasy society. 相似文献
10.
Donald M. Topping 《Interchange》1987,18(1-2):48-59
Alphabetic literacy and Christianity were introduced to the Pacific Islands by Protestant missionaries in the early 19th century, and promulgated through mission schools and churches. Later colonial governments introduced literacy as the basis for secular authority, with written laws, treaties, land deeds, and other official documents. The post-colonial governments (1962-present) are demanding universal literacy in European languages through the introduced social institutions of education, government, law, and economics. This shift from oral to literate societies is contributing significantly to the erosion of traditional languages and cultures. 相似文献
11.
Katherine Turpin 《Religious education (Chicago, Ill.)》2017,112(4):407-417
Christian education served as a tool of White supremacy that played a central role in the devastation of millions of human lives throughout the colonial era of Western expansion. An adequate account of how Christian education paired with colonial imperatives helps to identify where the legacy of White supremacy and imperial domination lives on in contemporary practices of Christian faith formation and religious education. While any educational venture requires authority and is an act of power, humility is an essential partnering virtue for Christian educators who do not wish to replicate this history of domination. 相似文献
12.
William E. Marsden 《History of education》2013,42(1):29-47
This paper investigates the educational philosophy and practices of Achimota School, which was established in the Gold Coast Colony (the southern part of today’s Ghana) in 1927 as the governmental model school for leadership education. Achimota’s education aimed to develop leaders who were ‘Western in intellectual attitude’, ‘African in sympathy’. To fulfil this objective, Achimota attempted to develop a curriculum that took into account the sociocultural background of African students while trying to provide an education on a par with that available at English public schools. The paper first examines the discourse surrounding the establishment of a model secondary school for African leadership, which involved diverse groups of people – colonial officials, missionaries, European educationists, traditional chiefs and African nationalists – and then reviews the relevant educational philosophies of the twentieth century. Finally, the paper describes the Achimota education as experienced by students, a mixed product of English public school tradition and ‘African tradition’. Regardless of the efforts to balance the two ‘traditions’, what was actually created was a new Achimota culture that selected essences from different ‘traditions’ and remoulded them for a novel purpose. 相似文献
13.
Frances Vavrus 《欧洲教育》2018,50(2):171-184
This article uses a comparative historical approach to examine the Teachers for East Africa (TEA) and the Teacher Education in East Africa (TEEA) programs, an influential educational development effort that involved U.S. and British college graduates in East African schools and colleges during the decade of 1961–1971. Drawing on postcolonial theory and Andreas Kazamias’s humanistic view of education, the “Paideia of the soul,” it explores how U.S. teachers interpreted the education system they encountered in Kenya, Tanzania, and Uganda at the end of the colonial era, seeking to made sense of a radically different system of schooling. The comparison of U.S. and British teachers’ views on pedagogy in this critical historical period as discerned in the TEA and TEAA archive illustrates deep fissures in the putative edifice of “Western” education. 相似文献
14.
ABSTRACT German colonialism has long been treated as a sort of footnote in the epoch of the Empire due to its relatively short time span. The focus was mostly on the reconstruction of a story of ‘white’ men – as the story of pioneers, ‘discoverers’, missionaries or traders. But how were children included in the colonial project? This article deals with this question with regard to the genre of colonial literature for children that emerged in the German Empire. Due to their pedagogic impetus these novels are of significance for historical educational research: they were explicitly put in the service of instruction to inspire children with the meaning of colonial issues. Within these novels ‘nature’ had high priority. On the basis of selected colonial novels for boys and girls, this article investigates the question of what was understood by ‘nature’ and of its importance for colonial education. 相似文献
15.
Sungho Lee 《Higher Education》1989,18(1):87-116
This article examines Western influence on the development of Korean higher education, which is characteristic of the predominance of adaptation to the American ideas and practices from the beginning in the late nineteenth century. The roots of American influence can be seen developmentally as representing three sets of entangled issues: the role of the early American missionaries in practice and unconstrained accommodation in resisting the Japanese oppression; the increase of American-educated scholars and their change-agent leadership; and the newly emerging definitions of nationalism and collaborative relationship between the change-agent and the indigenous group. The most probable schema to respond to the Western influences on Korean higher education is to view Western development as one of the sources challenging endogenous change, while treating it also as an influential force. The institutions of higher education in Korea are now faced with strong pressures for increased academic nationalism as well as for excellence comparable to that of Western advanced countries, dealing with the Western influences rather as a source of data for their own development. 相似文献
16.
Clive Whitehead 《History of education》2013,42(4):441-454
Part II of this historiographical study examines British education policy in Africa, and in the many crown colonies, protectorates, and mandated territories around the globe. Up until 1920, the British government took far less interest than in India, in the development of schooling in Africa and the rest of the colonial empire, and education was generally left to local initiative and voluntary effort. British interest in the control of education policy in Africa and elsewhere lasted only from the 1920s to the 1950s, as territories assumed responsibility for their own internal affairs as a prelude to independence. Nevertheless, critics were not slow to attack British direction of colonial education in the 1930s and thereafter.In retrospect it is clear that colonial education policy was fraught with much confusion of purpose and lack of resources, apathy and hostility. The literature has ranged from close scholarly studies of education policy in individual countries to passionate and more theoretically based critiques of colonial schooling. But as immediate passions surrounding demise of the Empire have receded, alternative analyses have begun to emerge. 相似文献
17.
Richard Aldrich 《History of education》2013,42(2):133-143
The origins of modern schooling in early nineteenth-century Africa have been poorly researched. Moreover, histories of education in Africa have focused largely on the education of boys. Little attention has been paid to girls’ schooling or to the missionary women who sought to construct a new feminine Christian identity for African girls. In the absence of personal accounts of African girls’ schooling from that period, this paper draws on a slim body of 71 letters written by women and girls associated with one British mission society in Sierra Leone between 1804 and 1826 to suggest a fluid and at times contradictory construction of gender and racial identity, which sits at odds with the ideology of domestic femininity that the missionaries sought to impart through girls’ schooling. The handful of letters written by African women and girls also casts doubt on the assumed subservience of black subjects to white officialdom. 相似文献
18.
Felicity Jensz 《History of education》2018,47(3):399-414
In 1910 some 1200 delegates from Protestant missionary societies came together in Edinburgh, Scotland to attend a World Missionary Conference. In preparation for this event eight commissions were established to research various topics of importance to missionary societies. Commission III was dedicated to ‘Education in Relation to the Christianization of National Life’ and presented a volume of 470 pages as its report to the Conference based on over 200 responses to a list of questions under 14 broad topics. One of these topics pertained to the working relationship between missionaries and governments. This paper examines the discussion within the report regarding governmental attitudes to missionary education within colonial spaces. It provides a comparison between the aims of missionary education and the recorded experiences under various governments, particularly at times when they contrasted and conflicted. Taking a broadly comparative view, the paper shows the differences in concerns and objectives that various missionary bodies had in different colonial spaces, as well as the commonalities across colonial spaces in relation to governmental attitudes towards missionary education. This paper demonstrates the fruitfulness of a comparative approach to writing colonial histories of education, through elucidating both specificities and commonalities between different colonial education policies and practices. 相似文献
19.
《万国公报》对西方近代教育制度的植入 总被引：3，自引：0，他引：3
孙邦华 《北京师范大学学报(社会科学版)》2002,(3):99-107
<万国公报>尽管不是一份教育专业期刊,但它却是晚清来华西教士介绍西方近代教育制度和理论的一个重要媒介.西教士当时所撰写或翻译的有较大影响的教育学中文著作,或大部分内容在该刊连载,或在该刊优先发表,或在该刊部分发表,或作广告宣传.该刊还发表了其他一些教育学论文,所涉及的内容较为丰富,这些都是非常有价值和影响的.我们在研究西方教育制度在中国传播史以及西学东渐与近代中国教育变迁时,不应该忽视其地位和作用. 相似文献
20.
王涛 《四川教育学院学报》2010,26(10):43-44,50
乔治·兰明的代表作《在我皮肤的城堡中》被誉为书写加勒比海殖民历史的史学著作。在小说中,作者用大量的篇幅描述克莱顿村男子学校的殖民教育体系：它采用层级监视、规范化裁决、检查甚至惩罚的手段来实施这种谦恭而多疑、细微而有力的规训权力,最终造就驯服的肉体。 相似文献