Could a vision of the future effect the current definition of education provision in the Developing World
Education for the future (Beare and Slaughter, 1993) delivers an effective critique of the reductionist tendencies of the scientific method, leading to a paradigm that is inappropriate for a post-industrial world faced with increasing conflict, social decay and environmental degradation. This economic growth paradigm emerged from the enlightenment period in the misplaced believe that in science and rational thought, humankind has been given control over nature. Newton-Cartesian thought then provided the myth/symbolism that underpinned the notion of development, industrial growth, capitalism and individualism. These values subsequently provide the basis for education not simply in terms of the curriculum content but also the nature of institutional relationships (dominance, competition, meritocratic). The contemporary system places value currently places value on measurable, subject based attributes (scientific reductionism) whilst ignoring all other potential benefits associated with schooling and communal responsibility; even the institution of school is run like a business on the basis of economic viability. The authors recommend that control be wrestled back from accountants and economists.
Whilst careful not to condemn the industrial age and the benefits of science, the authors argue that we are now moving toward a post-industrial era that must be equally cognisant of the future (self fulfilling) as it is of the past. Beare and Slaughter argue that the post-industrial age will require a new myth and an associated set of values that shift attention from individual needs to a holistic vision that encompasses global responsibility. The new myth requires a shift in world-view away from the positivist, rational paradigm toward the qualitative point of reference that is the familiar world of culture, of human meaning, of imagination and the symbolic transformation of experience (Fraser, 1978; p64).
Whilst this theme may be beyond the immediate scope of my research, it does identify and reinforce the significance of symbols and values in relation to education and the future of the next generation. What is required therefore is not only an understanding of the institutional values that define the existing system (a mixture of colonial, pan-African and EFA/production) but also the potential conflict with the authentic social values of contemporary Ghana. Ironically it seems that the post-industrial myth of holistic responsibility portrayed by Beare and Slaughter has far more in common with the myths and values of traditional African society than the industrial agenda promoted by the EFA. On the other hand, theory suggests that development is only attainable through production and economic growth and whilst the developed world is moving toward a post-industrial reality it is busy exporting its productive capacity to the poorer parts of the world.
What the movement toward a post-industrial vision infers is a qualitative paradigm as a basis for research and change. This shift is highly appropriate when moving undertaking research in a foreign country, as it would be highly unethical to impose a form of education without an understanding of the values that underpin the indigenous society. On the other hand, the Ghanaian government has adopted the market agenda of the Washington consensus and the rational approach to development, production and school curricula that membership entails. History also suggests that African population continue to value the western (over the traditional or basic) approach to education with its focus on qualification and achievement, despite the fact that this system (transmission and assessment) is designed to operate in favour of a small ‘informed’ proportion of the population.