The popularity of the book “Blink” underscores the importance of first impressions in any business dealing. The premise of the book is that many decisions are, in fact, snap judgments—but that those judgments often hold true. Given this fact of modern business life, you’ll want to do everything possible not to torpedo your job application from the start.
Obviously, the first step in any successful job hunt is sending a resume—either by e-mail or by snail-mail. You want a resume that is complete, yet concise…factual and not fraudulent…impressive and not insufferable. In addition, you’ll want to craft a resume that will not end up in the reject pile as soon as it lands on an executive’s desk.
It is critical that you compose a resume that can withstand an initial “scan,” whether that scan is by human eyes or electronic ones. While it may not be possible to make your resume “scan-proof,” you can certainly increase your chances of getting your resume past the initial scan.
The Importance of the Scan
As a job seeker, you might be wondering why so much emphasis is placed on resume scanning to begin with. In order to understand this, you must place yourself in the role of the employer or recruiting manager. He or she has to work through a pile of resumes that may be 300 resumes-high. Filling a particular position may be just one of dozens of other things on the daily to-do list. As a result, time is precious to the hiring executive, and he or she must do everything possible to make the process as time-efficient as possible.
The First Look
While you may have poured your heart and soul into your resume…working for hours to perfect it…you need to understand that an employer will spend little time scanning it. In fact, he or she will probably spend only about ten seconds looking at your resume!
During that incredibly short period of time, it’s important that you grab his or her attention. In many cases, that means clearly stating your career objective at the beginning of your resume…making your applicable job skills stand out from the text…providing a coherent history of your experience, along with any special honors you have received. Keep in mind that the employer is looking for those positions you’ve held and those job skills you’ve acquired that are directly relevant to the position being offered. If you fill your resume with inconsequential material…information that doesn’t have anything to do with your qualifications for a specific job…your resume will, in all likelihood, be quickly discarded to make room for those resumes that fit the bill.
If your resume is long and wieldy…if it is difficult to read and nearly impossible to follow…if it is poorly formatted…or if it contains spelling errors and grammatical mistakes…it will not survive this initial scan.
The Finer Points
In addition to these general considerations, there are some finer points that need to be considered when you draft your resume. For instance, you have to consider the fact that a recruiter will be looking at your resume to see if your latest work experience matches the type of work you’d be doing in the position that’s advertised. If you are applying for a job as a television producer and you have not produced a show in ten years, you’ll probably have trouble winning that coveted TV news producing job.
Next, the hiring manager will also look to see what kinds of companies you’ve worked for. In other words, if your resume reflects a history of working for Fortune 500 companies, you have a greater chance of landing another Fortune 500 job. Like attracts like—and if you’ve been working for major corporations, the hiring manager at a large company is far more likely to hire you.
The recruiter will also look to see if you have a demonstrated record of achievement. For instance, does your resume show a history of promotions? Has your work won prestigious awards, either at the local or national level? Has your work been recognized for special honors at your current place of employment? The more honors you list in your resume, the more likely it will pass through that initial scan with ease.
Finally, a number of employers are greatly interested in where you received your education. An Ivy League credential can work magic during the job application process. In some cases, an employer may be more inclined to invite you in for an interview if you both attended the same college or completed the same graduate degree program. While experience usually trumps education during the initial scan, that’s not to say that the education section of your resume is not important.
When Computers Do the Scanning
In this technological age, it is highly important that you produce a resume that can withstand high-tech scrutiny. Since a number of employers rely on specialized software that screens resumes for specific words and phrases, you want to customize your resume as much as possible to the position you’re applying for. If the position is in sales and you’ve had extensive sales experience, be sure to mention the word “sales” throughout your resume. If the advertised job involves supervising other employees, make sure that your supervisory experience is indicated extensively within the text of your work history. Before you write your resume, you may want to brainstorm, producing a list of words and phrases that would be associated with the position you’re seeking. That way, you can be sure to insert all relevant words into the text of your resume, increasing the chances that you will be called in for an interview.
Put Your Resume to the Scan Test
If you are not sure how your resume would survive a scan, it’s a good idea to test it with one of your colleagues. Have an associate whose opinion you value take a ten-second look at your resume. In all likelihood, any missteps you’ve made will literally jump off the page, giving you all the information you need for a quick and effective rewrite.
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Avoiding Resume Elimination at the Initial Scanning Scan is Vital
Permanent Recruitment Concerns for the Average Business
The process of applying and interviewing for a new job obscure an applicantâ??s view of what employers search for during permanent recruitment. An applicant takes hours of his time to fill out background information without thinking about why companies are asking for these details. You need to appreciate the goals set by a company during permanent recruitment to guide your quest for a long-term position.
Every employer wants to know that an applicant is committed to the company over the long term before making a final decision. The use of permanent recruitment takes a significant amount of time, energy and money for a hiring company. The hard work of recruiters, interviewers and trainers cannot be wasted on candidates who will leave in the near future. You should look long and hard at your career objectives to determine if you meet this initial criterion.
A continuous work history from college through the present helps an applicant garner attention during permanent recruitment drives. Most companies look through job histories to find unexplained holes. These holes are used in interviews to weed out candidates who have switched careers and lack experience for a particular position. You need to be able to fill in these holes with reasonable expectations like starting a family and illnesses if you want to please potential employers.
The compatibility of an applicant with current staff members and other applicants should not be overlooked. One way companies test the chemistry between applicants and current employees is the use of group interviews. These interviews allow experienced staff to write out questions dealing with daily responsibilities and assess the communication skills of applicants. These group interviews rarely form a majority of the decision-making process though applicants should act natural to develop rapport with potential colleagues.
Recruiters and managers will look at permanent recruitment in financial terms when multiple applicants fit the aforementioned criteria. A company using permanent recruitment will look at the initial costs of hiring an employee. This cost is compared to the benefits of greater efficiency and decreased stress by other staffers to determine the value of the hiring decision. The annual savings of an individual hiring decision are extrapolated over multiple years to determine how an applicant fits into a companyâ??s long term goals. You need to demonstrate that your skills, experiences and personal style will be a good investment for an employer before you accept a job.
Should We And Can We Develop An African Philosophy Of Education?: Pedagogy Of Sagacity
MICHAEL KARIUKI – 0721 666 098, mickariuki@yahoo.com
Should we and can we develop an African philosophy of education?: Pedagogy of Sagacity
In 1986, Njoroge and Bennaars, published Philosophy and education in Africa; an introductory text for students of education. Since the publication of this textbook there has been an intellectual aridity in this area of educational philosophizing in Kenya. This is in spite of the said textbook being merely introductory or prolegomenon. More importantly is the model proposed and formulated in this textbook intended as a conceptual framework for developing an African philosophy of education (1986; 92). This model has remained un-attempted.
My paper will argue in the affirmative while distinguishing should as a non-moral normative imperative and can as a question of ability. While indeed we should develop African philosophy of education this imperative remains unachievable until we have experts with requisite scholarly abilities.
Problem of shortage of educational philosophers
Experts in philosophy of education are called educational philosophers. They should be trained in technical philosophy and educational sciences. The two disciplines must meet in one. To ‘meet in one,’ means that an educational philosopher should integrate both technical philosophy and educational sciences as an integral area of academic specialization. Educational philosopher is the middle term between technical philosophy and educational sciences. In other words one should have academic qualification as a technical philosopher and as a trained professional teacher.
Lack of this ‘meeting in one’ of the two areas is to blame for lack of resources in this area. It means persons who are lesser than the ideal are teaching this discipline. There are two types of categories of teachers of philosophy of education in Africa who are lesser than the ideal.
The generalists and the specialists, the former are professional educators without philosophical footing. The latter are academic philosophers without educational training. Both as Plato would say must be debarred and be made to give way for educational philosopher.
Generalists make philosophy of education be about general principles, aims and goals of education. The technical philosopher makes philosophy of education too abstract and unrelated to everyday concerns of professional teacher in schooling. The latter stand accused of arm chair speculation, the latter stands accused of generality.
The model of African philosophy of education: Pedagogy of sagacity
Pedagogy of Sagacity stands on two feet – one foot is planted in Sage philosophy and the other in Pedagogy of Oppressed – both feet are rooted in the conceptual model for developing African philosophy of education as articulated by Njoroge and Bennaars (1986, 88-89).
Pedagogy of Sagacity or Sagacious Pedagogy is developed as an attempt to transcend the original impetus of the project of Sage philosophy of Nairobi School. As Gail Presbey states,
I suggest that the original impetus for starting the sage philosophy project – the defense against Euro-American skeptics who thought Africans incapable of philosophizing – has been outgrown. The present need for studies of African sages is to benefit from their wisdom, both in Africa and around the world. I also suggest that the title ‘sage’ has to be problematized. While there were good reasons to focus earlier on rural elders as overlooked wise philosophers, the emphasis now should be on admiring philosophical thought wherever it may be found-in women, youth, and urban Africans as well. In such a way, philosophy will be further relevant to people’s lives, and further light will be shed and shared regarding the lived experience in Africa.
Gail concludes by pointing out that
Whether, and in what way, sage philosophy continues and grows will be determined in part by the ideas of those who have the will to continue it; their works will help define the terms “sage” and “sage philosophy” in the future.
Pedagogy of Sagacity is contemplated here as a possible contribution to the development of Sage philosophy in terms of African philosophy of education. Njoroge and Bennaars (1986, 98) have formulated
…a basic framework within which philosophical thinking about African education must be located. Within this model we identified four distinct areas of concern each reflecting a specific function of Technical Philosophy, a specific approach in educational Philosophy and a specific trend in African Philosophy. These areas of concern are: the Ethnophilosophy of Education, the Phenomenology of African Education, the Critique of African Education and the Philosophical analysis of African Education.
The authors (1986, 88) intend this to be a normative ‘framework within which to locate educational philosophy in Africa.’ Thus they state that (1986, 89),
…we can now establish what ought to be the major features or concerns of an African Philosophy of Education; thus we may arrive at a MODEL that brings out the specific features of a truly African Philosophy of Education.
For this model to be realized two criteria or conditions must be fulfilled, namely technical and African. As regards the former criterion ‘an African Philosophy of Education, to be recognized as truly technical, (it) must display similar functions and approaches as the Technical Philosophy of Education’ (1986, 89). There are four functions of technical philosophy namely, critical, rational, phenomenological and speculative (1986, 23-24). Corresponding to these four functions respectively are four approaches to philosophy of education namely, implicational, existential, critical and analytical approaches (1986, 89).
With regard to the second criterion or condition African philosophy must be African that is ‘it must reflect the trends characteristic of philosophical thinking in Africa’ (1986, 89). Njoroge and Bennaars (1986, 83-89) have delineated four trends in African philosophy namely, ethno-philosophy, cultural philosophy, political philosophy and formal philosophy. Each of these trends is paired with a corresponding function from the four technical functions of philosophy. The resulting combinations are four distinct approaches to African philosophy of education these are; ethno-philosophy paired with speculative function results in implications approach in African philosophy of education; cultural philosophy paired with phenomenological function results in existential approach; political philosophy paired with critical function results in critical approach; and lastly formal philosophy paired with analytical function results in analytical approach (1986, 89).
We can therefore identify ‘four major areas of concern, which may be called the basis … of a truly African Philosophy of Education.’ These are ethno-philosophy of education; phenomenology of African education; critique of African education; and philosophical analysis of African education.[1] In Aristotelian causality technical functions of philosophy are the formal causes while trends in African philosophy are the material causes. Formal and material causes are co-constitutive principles of substantial being, the substance of African philosophy of education is possible within the framework of Njoroge and Bennaars. As Wittgenstein states (1981;2.14) ‘what constitutes a picture is that its elements are related to one another in a determinate way,’ this is ‘the pictorial form’ of reality (2.15). In a pictorial form of reality ‘a picture … attached … to reality … reaches right out to it’ so that the picture is the measure of what reality should be. (2.1521). The framework of Njoroge and Bennars is the measure of what is to be regarded as African philosophy of education.
Platonic middle term
The model proposed by Njoroge and Bennaars has not yet been worked out in practice. This could be due to lack of experts who are ‘extremely rare’ (1986;78) with the right combinations namely, training in technical philosophy and training as professional educators (B.Ed). Further still development of African educational philosophy requires experts with knowledge and skill in African philosophy. The requirement that African philosophers of educators be doubled edged experts in technical philosophy and professional educators (1986; 77-80) is akin to Plato’s (Republic Book, V. 473d) observation that
Cities will have no respite from evil … unless philosophers rule as kings in the cities, or those whom we now call kings and rulers genuinely and adequately study philosophy, until, that is, political power and philosophy coalesce, and the various natures of those who now pursue the one to the exclusion of the other are forcibly debarred from doing so. Otherwise the city we have been describing will never grow into a possibility or see the light of day.
To paraphrase Plato in the framework of Njoroge – Bennaars we can state that: Kenya will have no African philosophy of education unless philosophers teach and research in educational foundations, or those who teach philosophy of education genuinely and adequately study philosophy; until, that is, technical philosophy and educational sciences coalesce in African educational philosophers and the various scholars who now pursue one to the exclusion of the other are forcibly debarred from meddling in this area. Otherwise the proposed model of African philosophy of education will never develop into a possibility or see the light of day. Plato in the cited place provides a middle term which logically links technical philosophy and educational sciences in philosophy of education in Africa. The middle term is a technical African philosopher who is also a professional philosopher i.e. a scholar who integrates both technical philosophy and educational profession. It is from such a one that hope lies for possibility of developing an African philosophy of education. With such rare experts we can develop African philosophy of education.
Pedagogy of Sagacity: Thought Experiment on African Philosophy of education
Of the four trends in African philosophy identified by Njoroge and Bennars Sage Philosophy is not included, yet Odera Oruka (1990;16-17) includes it as a distinct trend in African philosophy. There are four trends in African philosophy identified by Oruka (1990, 13 – 20) namely, ethno-philosophy, philosophic sagacity, nationalist-ideological philosophy and professional philosophy. For Oruka (1991,43) ‘sage philosophy comes as a third alternative’ it lies between folk philosophy or (ethno-philosophy) and ‘the written critical discourse’ or (professional trend); sage philosophy ‘demonstrates the fact that traditional Africa had both folk wisdom and critical personalized philosophical discourse.’ Sage philosophy is here subjected to phenomenological analysis within the model of Njoroge – Bennaars in attempt to develop African philosophy of education. As the model of Njoroge – Bennaars requires African philosophy of education should be worked out on two-fold points, firstly, technical method of philosophy and secondly a trend in African philosophy. To develop pedagogy of sagacity, phenomenology is the opted technical function of philosophy while philosophic sagacity or sage philosophy is the trend in African philosophy; from these two a new area in African educational philosophy arises namely, pedagogy of sagacity.
Banking versus problem-posing education
Pedagogy of sagacity is influenced by pedagogy of the oppressed. Paulo Freire, a Brazilian educationist developed a trend in philosophy of education called pedagogy of the oppressed (1972). Pedagogy of the oppressed ‘is an instrument for … critical discovery … of dehumanization’. ‘The central problem’ of pedagogy of the oppressed ‘is this: How can the oppressed, as divided, unauthentic beings, participate in developing the pedagogy of their liberation?’ ‘This pedagogy makes oppression and its causes objects of reflection by the oppressed, and from that reflection will come their necessary engagement in the struggle for their liberation. And in the struggle this pedagogy will be made and remade’ (1972, 25). Pedagogy of the oppressed is a critique of traditional pedagogy that is teacher-centered; the teacher assumes the dominant role while the learners are passive. In traditional pedagogy Freire identified two dialectically opposed poles, the oppressors – who happen to be teachers, and the oppressed – who happen to be learners. The teacher is in a dialectical opposition to the learner in which case the teacher has-knowledge but the learner has-not knowledge, he is assumed to be tabula rasa. Freire employs analogy of the banking industry to expose ten contradictory pedagogical ‘attitudes and practices, which mirror oppressive society as a whole’ (1972, 46-47). The teacher acts as the ‘bank-clerk’ by use of ‘banking methods of domination’. Freire institutes a pedagogical paradigm shift where he replaces ‘the educational goal of deposit-making …with the posing of problems of men in their relations with the world’ (1972,52). This is also called liberating education which ‘consists in acts of cognition, not transferrals of information’ (1972,53). The ‘practice of problem-posing education first of all demands a resolution of the teacher-student contradiction. Dialogical relations – indispensable to the capacity of cognitive actors to cooperate in perceiving the same cognizable object – are otherwise impossible’ (1972, 53). Iconoclasm of banking education allows freedom for ‘the critical reflection of both teacher and students’ this leads to ‘emergence of consciousness and critical intervention in reality.’ (1972, 53-54).To contrast ‘banking education … and … problem-posing education’ Freire (1972;56-57states
… the two educational concepts and practices under analysis come into conflict. Banking education attempts, by mythicizing reality, to conceal certain facts which explain the way men exist in the world; problem-posing education sets itself the task of de-mythologizing. Banking education resists dialogue; problem-posing education regards dialogue as indispensable to the acts of cognition which unveils reality. Banking education treats students as objects of assistance; problem-posing education makes them critical thinkers. Banking education inhibits creativity and domesticates the intentionality of consciousness by isolating consciousness from the world, thereby denying men their ontological and historical vocation of becoming more fully human.
Freire is in total rejection of banking education the means for emancipation from ‘authoritarianism and an alienating intellectualism’ is to begin with people ‘in the ‘here and now’, which constitutes the situation in which they are submerged, from which they emerge…. To do this authentically they must perceive their state not as fated and unalterable, but merely as limiting – and therefore challenging.’ (1972;57-58)
Pedagogy of sagacity is an attempt to develop African philosophy of education. It is a critical reflection on possibility of African pedagogy, as Freire notes ‘critical reflection is also action’ in the sense that ‘action and reflection occur simultaneously’ (1972, 99).
Two Typologies of Sages
Odera Oruka (1991; 34) identifies two types of sages in Africa, namely, folk sage and philosophic sage.
Findings in Kenya show that there are two main divisions of sage philosophy. One is that of the sage whose thought, though well informed and educative, fails to go beyond the celebrated folk-wisdom. Such a sage may not have the ability or inclination to apply his own independent critical objection to folk beliefs. He is, therefore, a folk sage in contrast to the second type of the sage, the philosophic sage. The former is a master of popular wisdom while the latter is an expert in didactic wisdom.
The philosophic sage may know, as the folk sage does, what the cardinal beliefs and wisdoms of his community are, but he makes an independent, critical assessment to what the people take for granted. Thus, while the sagacity of the folk sage remains at the first order level of philosophy, that of the philosophic sage is a second-order philosophy, that is a reflection on and a rationalized evaluation of what is given in the first order. What is given in the first order is a mixture of conventional-cum-customary beliefs and practices.
Oruka (1991, 37) believes that ‘There are and there will be sages even among Africans with modern education’ for instance Nyerere. To be a sage one needs ‘to be wise and able to utilize that wisdom for the benefit of one’s community.’ ‘The concern in the sage research is not to claim that sagacity is, by definition, philosophy but to look for philosophy within sagacity, that is, to get to their overlap. ’Within this overlap, both the philosopher and the wise man have the same function: they employ abstract reasoning for the understanding and solution of the basic questions of human life’ (1991, 41). Odera Oruka (1991, 34) carried out his research project in Kenya. ‘One major aim is to look for philosophy or traces of philosophy in traditional Africa….by talking to the living sages…. Exposing the value of such thoughts is again one other important aim of the sage research’ (1991, 41). However, most importantly the sage project was meant ‘to help substantiate or disapprove the well-known claim that ‘real philosophical thought’ had no place in traditional Africa.’ This claim implied that ‘existence of philosophy in modern Africa is due wholly to the introduction of western thought to Africa’ (1991, 34). The invalidation of this claim could only be established if traditional Africa was found to host philosophic sages. The project was successful for it identified philosophic sages (individuals with didactic wisdom) in Kenya while distinguishing them from folk sages (individuals with popular wisdom) (1991, 33-34).
This European prejudice is reflected in the work of Mullin J (1965) which was meant to be an attempt ‘to lay down guide-lines for the … Christian apostolate in modern Africa’ (1965, 3). Mullin (1965, 32-33) contrasts African mentality with European mentality he states:
The African’s reasoning methods are not discursive; he knows nothing of the syllogism, he thinks inductively rather than deductively; nor is his thinking analytic: it is intuitive and synthetic …. This is a mentality different from the European, and to be respected as such …. One consequence of it is a circular manner of thinking, a collecting of impressions, a feeling of the way before coming to the kernel of a problem …. A more important consequence is the primacy in his thought of the concrete over the abstract; and the human over the institutional …. European teachers, trained in deductive thought, pass on ideas in a way impossible for the African to assimilate. They do not square with his reasoning’.
While the philosophic sage engages in sagacious didactics, the folk sage engages in narration. Philosophic sagacity is often ‘a product and a reflective re-evaluation of the culture philosophy. The few sages who possess the philosophic inclination make a critical assessment of their culture and its underlying beliefs.’ They use power of reason to produce ‘a system within a system, and order within an order’ (1991, 49). Folk sagacity is first order culture philosophy. ‘It is absolute in its ideas and truth claims and has an ideological war with anything to the contrary.’ Folk sages ‘are specialists in explaining and maintaining this order…. Their explanations or thought do not go beyond the premises and conclusions given by the prevailing culture’ (1991, 49). Philosophic sage is critical reflection on the first order philosophy of culture. It is ‘a critical rebellion against the first order conformity and anachronism’. While the first order glorifies the communal conformity, philosophic sagacity is skeptical…it employs reason to assess it. The first order is purely absolutist and ideological, the second order is generally open-minded and rationalistic. Its truths are given as tentative and ratiocinative, not as God-sent message (1991, 49). Further contrast between the two sage includes (1991, 36)
The folk sage is versed in the common-place culture, customs and beliefs of his people. He can recite or describe them with much competence. However, he is unable to raise any critical question about them, nor is he able to observe the inherent contradictions. The philosophic sage, like the folk sage, may equally be versed in the beliefs and values of his society. His main task is to make critical assessment of them and recommend, as far as the communal pressure allows, only those beliefs and values that pass his rational scrutiny. The folk-sage is identifiable by his consistent inability to isolate his own opinion from the beliefs of the community and his ready inclination to take refuge behind the popular unexamined wisdom wherever he is intellectually challenged. The philosophic sage, on the other hand, is clearly able to isolate the given beliefs of the community from his own evaluation, rationalization and even criticism of those beliefs. He is also able to enjoy a dialectical or intellectual game with the interviewer.
Mullin’s characterization of African mentality is a fallacious generalization which collapses African thought to folk sagacity. There are philosophic sages capable of syllogistic reasoning in Africa both in literate and pre-literate societies. ‘There is possibility for sagacity both in pre-literate and literate societies’ (Oruka 1991, 37). To be a sage is not necessarily to be philosophic
Pedagogy of sagacity
Pedagogy of sagacity uses phenomenological method of philosophy to anayze two typologies of teachers based on the paradigms of Oruka’s two sages, philosophic and folk sages. This is in attempt to fructify Njoroge – Bennaars (1986) model or conceptual framework for developing African Philosophy of education.
Folkish teacher versus philosophic teacher
By use of phenomenological analysis we can draw implications from the two sages. Philosophic-sage points to a teacher who is critical and empowers learners to think for themselves. He uses student-centered pedagogy. His classroom is community of researchers; his role is to midwife students in their search for solution to problems. Classroom is related to real life problems. Folkish-sage points to folkish-teachers who merely recycle old lecture notes. They do not update themselves they dictate notes to learners who are expected to be passive recipients. Such teachers fail to criticize educational theories and practices. They are authoritarian and aim at making learners memorize notes in order to pass examinations. Such a teacher fears questions and fails in self-criticism. The folkish-teacher uses banking pedagogy, while philosophic-teacher uses problem-solving pedagogy.
In the movie Sarafina Mrs. Masumbuka exemplifies philosophic-teacher who is gadfly that stings learners to dare to think, that is to critically question the received traditions. She midwifes regeneration of learners as enlightened and emancipated active learners who demystifies the stratified sanitized syllabus. The teacher who replaces her is an example of folkish teacher. He can at best impose and popularize authorized apartheid pedagogical narrative which is oppressive to the African students. That teacher mechanically transmits fossilized pre-packaged ideas without critical reflection. This is a dogmatic teacher who fails to emancipate himself from dominant oppressive pedagogy of white supremacist in apartheid South Africa.
Conclusion
Model by Njoroge – Bennaars is useful in developing African philosophy of education. Pedagogical Sagacity is a product of that model and proves that it is pragmatic and relevant to African philosophy of education. There remains more areas in education in Africa where sage Philosophy needs to be explored and logical conclusions be drawn to improve teaching/learning in philosophy of education in Africa, Kenya in particular. Sage Philosophy furnishes a productive conceptual framework for educational philosophizing not only in Africa but also anywhere else where critical analysis of pedagogical theory and practice is to be carried out. This is a proposal of one possible direction among others where Sage Philosophy can be relevant beyond Oruka’s original concern. It points at possible contributions of Sage Philosophy (in department of Philosophy) to educational philosophy (in department of Educational Foundations).
Bibliography
Freire P, (1972) Pedagogy of the oppressed, translated by Myra Bergman Ramos, Middlesex: Penguin Books.
Mullin, J. (1965) The Catholic Church in Modern Africa, a pastoral Theology, London: Geoffrey Chapman.
Njoroge – Bennaars (1986) Philosophy and education in Africa: An introductory text for students of education. Nairobi: Transafrica.
Odera O, (1990) Trends in Contemporary African Philosophy. Nairobi: Shirikon
________ (1991) Sage Philosophy; indigenous thinkers and modern debate on African Philosophy. Nairobi: ACTS