Most people think that getting an education is one of life’s most important and rewarding adventures. The informal education that was provided to children existed before missionaries arrived in Africa; right from the start.
Throughout the child’s life, expectations and responsibilities were laid out. Including the following: domestic roles, family and clan history, crafts, farming, hunting, marriage obligations, parenthood, social norms. And death preparation for oneself and others are all important topics.
Then came missionary and/or religious education, which had isolated classrooms. Classrooms where students could learn how to become doctors, lawyers, bankers, office workers, clerics, and teachers.
While the Western education system
introduced new cultures and promoted them as the best options for Africans. The earlier (African) education system was compulsory and meant to ensure family and social responsibility.
Africans began to examine
themselves more as individuals than as members of communities as a result. And it even separated communities from their original roles. Additionally, only a select few have full access to it at this time.
Man’s spiritual persona
and his unrelenting effort to fill knowledge or spiritual gaps could be enjoyable adventures in both systems. Curiousness is an instinctive human trait. The various gaps that could arise as a result of globalization would thus be filled.
Due to poor local attitudes toward classroom education or a strong emphasis on the traditional education system. System which at some point emphasized married and family responsibility, more children were left behind as education disparities grew dramatically. In rural Mayuge as of 2008, the highest level of education a child received was typically more than 80 percent. Primary seven, paving the way for marriage and handymanship.
The successful education modernists
believed that the African educational system had to be broken through initiatives as a right to education (of the Western type). And that other members of the community should pursue careers in the West. It was interestingly natural to go through its educational drills in the traditional way.
Today, deficits in the western model
are recognized to necessitate the establishment of initiatives, such as education as a right. However, accessing a comprehensive education that takes into account both traditional and western systems becomes advantageous. And curiosity cannot resist taking on this challenge.
But how prepared are Africans for some “strange” lessons from western education, such as accepting homosexuality as an alternative to the primary heterosexual lifestyle?
In some parts of Africa,
gay ideology has already taken root and is practiced, but in others. Like Uganda, it is still foreign and is strongly opposed in an effort to protect cultural and religious beliefs. However, given that the practice has been a part of Buganda’s traditions. Among some Christians (primarily Catholics), it would be contradictory.
Another issue for them was morality.
Due to the fact that both cultural and religious factors have historically failed to stop gay practice in Buganda in particular and Uganda as a whole, it’s possible that the campaign against gay relationships could focus more on established and desired morals. Indeed, it may necessitate formulating social norms and practices that reflect an African position on gay proposals and practices and obtaining their approval from the people’s parliament.
in order to support the established moral grounds based on which gay culture would have been made illegal, the definition of morality needs to be made clear and explained to those who need to know. If this isn’t done, human curiosity will continue to define and re-define morality in its own unique way, begging for what it ultimately deems morally acceptable.
Parents in the rural Mayuge District,
who had successful careers in agrobusiness, found that having to take their children to school had little “substance.”Since the kids have grown up seeing family abundance being created through cultivating, carpentry, building and transportation business, they would watch out to such financial exercises, also.
Poor attitudes toward education would infect families, communities, and future generations as a result of suppressed views of education as a path to success.
In addition to the conflict
between educational pressure and resilience, the children developed “very poor” attitudes toward seals, so much so that it may require a significant (multi-dimensional) community intervention to help reverse the “bad” community trend at the time.
On the other hand, disabled children either receive the least amount of attention or simply do not have a voice that addresses the difficulties they face in school. They endure chronic stigma and utter lack of attention deep in rural areas, feeling like they are being held incommunicado for the rest of their lives.
Children may be extremely discouraged
by what they perceive as negative outcomes (such as unemployment) resulting from their elders’ educational accomplishments, as education has failed to transform them into responsible citizens, address real-life or community needs, and appears more like time spent at school than an investment or asset.
Parents may be tempted to forego
the obligation to educate their children in favor of much-needed economic solutions like investing in a family farm project, hotel businesses, or any other profitable business venture as parents begin to view education as a source of reliability and poverty.
As a result, education for children may cease to be a right and instead become a burden that families and/or communities will want to avoid and, as a strong appeal to those who believe otherwise.