Education is commonly perceived as an important and rewarding adventure that anyone should undertake. Before the arrival of the missionaries in Africa, there was the informal type of education prepared for the child; from birth.
Expectations and responsibilities for the child through different stages of life were described, for example; domestic roles, understanding family and clan history, crafts, farming, hunting, marital responsibilities, parenting, social norms, and preparing oneself and others for death.
Then came missionary and/or religious instruction, which had isolated locations, where children could converge for instruction to become medical workers, lawyers, bankers, clerks, clergymen, and teachers.
The previous (African) education system was compulsory, meant to ensure family and social responsibility, while the Western type brought in new cultures and marketed them as the best options for Africans.
It even separated communities from their original roles, and Africans began to examine themselves more as individuals than as members of the community. And, from now on, not everyone can access it in its entirety, but only a privileged few.
Since curiosity is an instinctive part of being human, the spiritual personality of man and his tireless effort to fill spiritual or knowledge gaps could be fun adventures in both systems (African tradition and Western traditions). In this way, the different voids that could be created under globalization would be filled.
As disparities in education widened, more children were left behind, either due to poor local attitudes toward classroom education or a heavy emphasis on the traditional education system, which emphasized the responsibility of marriage and family in sometime. As of 2008, in rural Mayuge, the highest level of education for a child was mainly (over 80%) the seventh primary, to pave the way for marriage and handicrafts.
They are the successful modernists of education, who wanted other members of the community to make careers through the west, and felt that the African educational arrangement must be broken through initiatives such as the right to education (western type). In the traditional way, oddly enough, it was as if he went through his educational exercises naturally.
In the western type, today, deficits are made to make necessary the institution of initiatives such as education as a right. But, it becomes favorable to access a comprehensive education that considers both traditional and western systems – whose curiosity does not hesitate to assume.
But how prepared are Africans to receive some “strange” lessons from the Western educational system, such as the acceptance of homosexuality, as an alternative sexual lifestyle alongside the primary heterosexual?
In some areas of Africa, gay ideology has already taken root and is practised, while in others, such as Uganda, it is still alien and strongly resisted in an attempt to protect cultural and religious positions.
But, then, such would be contradictory – having noted that the practice has been in the Buganda traditions (in the palace of the Kings) and among some Christians (mainly in the Catholic religion), as the story goes.
Morality for them was another matter. Perhaps the crusade against homosexual relations could focus more on established and desired morality than simply cultural and religious, as both have historically failed to stop homosexual practice in Buganda in particular and Uganda in general.
In fact, it could mean having to form expected or standardized social values and behaviors that provide an African position on homosexual propositions and practices, and have them approved by the popular parliament.
And how morality is defined for those who need to know needs to be clarified and explained to support the established moral foundations on which gay culture would have been outlawed. Otherwise, human curiosity will be continually defining and redefining morality in its own way, and begging for what it ultimately deems morally right.
In the rural district of Mayuge, parents, who made successful careers in agribusiness, found little “substance” in having to take their children to school. Since children have grown up seeing family wealth generation through farming, carpentry, construction, and transportation businesses, they will also seek out such economic activities.
Following repressed feelings about education as a path to success, very poor attitudes towards it would spread contagiously through families to communities, as it would for generations to come.
The children, in addition to the conflict between educational pressure and resilience, developed “very bad” attitudes towards the hallmarks of their mindsets, so much so that a large (multidimensional) community intervention might be needed to help reverse the then “bad” community. trend.
Disabled children, on the other hand, get the worst hearing or simply lack a voice that addresses their educational challenges. Deep in the countryside, they chronically face stigma and abject neglect, as if sentenced to life in prison by the communities they live in.
Poverty frustrates caregivers’ hopes that their disabled children will gain a meaningful educational life. Also, their purpose-built services are limited to towns, so that between rural areas and the town there are several miles, making it too expensive for a peasant family to travel.
In recent times, education has been categorized as a need that must be matched with other human and priority needs. As is the case with most Ugandans today, if one cannot find food, shelter, clothing, and life insurance, he or she may find education a secondary necessity or something that has to be relaxed so It’s basic.
To some, in the eyes of others who focus on basic needs, it might seem like a deliberate vote of ignorance. However, doing so would be a huge mockery. It is only the very poor who can best understand the point of basic needs.
Now, with itinerant poverty, affected communities will see education as an elusive privilege. Even with the universal primary education (UPE) and universal secondary education (USE) programs; lack of clothing, children’s hunger, and an inability to focus on learning could only lead to later program failures as policymakers sit in their comfort zones assuming all is well.
Instead of ongoing aggressive monitoring and evaluation of the program, unsubstantiated politicking about how successful it could have been, coupled with the cancer of corruption, soon overshadows its progress cyclically as more funds are pumped in.
Along with domestic violence, child abuse and neglect, things are getting worse for early childhood education when it comes to accelerating the rate of program failure. Of course, there is a big question of quality education; where it can be found and its affordability, to determine the real right and benefit from it.
What children see as negative results (such as unemployment) of the educational achievements of their elders could generate great discouragement, since (education) failed to transform them into responsible citizens, to address the needs of real life or community, and it seems more like a waste of time. in school than an investment or an asset.
As parents begin to see education as trustworthy and a source of poverty, they may be tempted to phase out the obligation to educate their children in favor of much-needed affordable solutions, such as investing in a family farming project, hotel business or any other profitable business. risk.
For this reason, early childhood education could cease to be a right and become a burden, from which families and/or communities will want to be exempted and, as a strong call to those who see it in the opposite direction.
