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Evaluating ICT for Education in Africa - Royal Holloway, University of ...

Evaluating ICT for Education in Africa - Royal Holloway, University of ...

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potential <strong>for</strong> pedagogy as a tool <strong>for</strong> address<strong>in</strong>g <strong>in</strong>equality and structural<strong>in</strong>justice rather than simply facilitat<strong>in</strong>g economic growth (Unw<strong>in</strong> 2009).Critical pedagogy promotes teach<strong>in</strong>g <strong>in</strong> a way that challenges dom<strong>in</strong>ation andstructures <strong>of</strong> power and resists oppression (McLaren 2000). The objective <strong>of</strong>teach<strong>in</strong>g <strong>in</strong> this way is to enable students to engage <strong>in</strong> society with a criticalconsciousness. Paolo Freire (1973, 1970) is the most famous proponent <strong>of</strong>critical or liberatory pedagogy, with the humanis<strong>in</strong>g <strong>of</strong> society the ultimategoal <strong>of</strong> effective pedagogy (Ste<strong>in</strong>er et al. 2000). This objective is dependentupon view<strong>in</strong>g educational change as one significant catalyst with<strong>in</strong> a wideraccompany<strong>in</strong>g change „<strong>in</strong> the social and political structure with<strong>in</strong> whicheducation takes place‟ (McLaren 2000 p.6) with particular emphasis ondevelop<strong>in</strong>g a critical consciousness amongst the poor.Whilst ma<strong>in</strong>ta<strong>in</strong><strong>in</strong>g a less explicit trans<strong>for</strong>mative agenda, critical th<strong>in</strong>k<strong>in</strong>g(Paul and Elder 2007) is l<strong>in</strong>ked to critical pedagogy <strong>in</strong> that it aims to<strong>in</strong>culcate the same <strong>for</strong>m <strong>of</strong> consciousness and critical process<strong>in</strong>g with<strong>in</strong>students. This encapsulates what is perhaps the most significant negativeconsequence <strong>of</strong> a rote-based orthodoxy <strong>in</strong> <strong>Africa</strong>n education and a widercultural resistance to enquiry from children. The mantra that „children are tobe seen and not heard‟ is deeply <strong>in</strong>gra<strong>in</strong>ed <strong>in</strong> many <strong>Africa</strong>n cultures(Nyamnjoh 2004) and as a result <strong>in</strong> certa<strong>in</strong> contexts it is rare <strong>for</strong> children tobe asked <strong>for</strong> their op<strong>in</strong>ion by an adult on any topic. The significantimplications <strong>of</strong> this cultural resistance to child enquiry became apparentwhilst conduct<strong>in</strong>g the field research <strong>in</strong> Malawi and ask<strong>in</strong>g children between 7and 13 years old to expla<strong>in</strong> why they answered the questions they were asked<strong>in</strong> the way that they did. As noted <strong>in</strong> my research diary (25/02/08):„I realised that the extent <strong>of</strong> the struggle the children had withmy questions <strong>in</strong>dicated that they may never have previouslybeen asked a question from an adult that required them toanswer „why‟. The result <strong>of</strong> this, simply, is a widespreadstifl<strong>in</strong>g <strong>of</strong> critical th<strong>in</strong>k<strong>in</strong>g <strong>in</strong> education.‟302

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