Values education, African tradition and christianity
Perspectives on contrasts and continuities in the Kenyan post independence educational experience
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The Ominde Commission 1964/1965 and the National Committee on Educational Objectives and Policies 1976 are concerned about education policy that will be panacea to unemployment and social decadence in Kenya. Making recommendations after independence, the OC sticks to a British secular philosophy and recommends a Human Capital Economic Theory of Education underpinned by Christianity. In 1976, the NCEOP upholds the OC recommendations, but underpins it by African Socialism. The OC anticipates British support and avoids cultural radicalism and embraces Christian values for the realization of a new...
The Ominde Commission 1964/1965 and the National Committee on Educational Objectives and Policies 1976 are concerned about education policy that will be panacea to unemployment and social decadence in Kenya. Making recommendations after independence, the OC sticks to a British secular philosophy and recommends a Human Capital Economic Theory of Education underpinned by Christianity. In 1976, the NCEOP upholds the OC recommendations, but underpins it by African Socialism. The OC anticipates British support and avoids cultural radicalism and embraces Christian values for the realization of a new version of modern Kenya. The OC argues, Africa Values are politically important, but sinking sand a basis to underpin Western economic production. The NCEOP rejects western support, but espouses a secular values basis. The important thing is technological production, not Christian spiritual and moral development. Christianity is guilty of its unholy partnership with European imperialism. Reasons can also be given why Christianity cannot underpin Values in independent Kenya.The OC doubts that religion can at all underpin values, let alone moral growth, an unknown non-curricular subject.
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