Accepted 26 March, 2009 The question of relevance regarding education in human society is perennial. In the developing countries, education is considered to be a panacea for development. In Kenya, various efforts at curricular review and reform have time and again been undertaken to address the relevance of education. This paper attempts to analyze Nyerere's theory of education with the view to render salient ideas that can contribute towards the formulation of worthwhile theories of education in the context of Kenya's 21 century realities.Accordingly, Nyerere's views, namely, 'education for self reliance' and 'education for liberation' are analyzed.
Consequently, it is evident hat contemporary education in Kenya is inadequate in several ways. It is therefore recommended that education in Kenya should embrace a multidimensional orientation that ensures the liberation of the individual, leading to the attainment of self reliance. Key words: Education for self-reliance, education for liberation, ideal education.Julius Kambarage Nyerere, the former and founding president of the united republic of Tanzania, is known not only as one of the world's most respected statesmen and an articulate spokesman of African liberation and African dignity but also as an educator and an original and creative educational hinker (Kassam, 2000). Before we embark on explicating his ideas on education, a brief biography is worthwhile. He was born in 1922 near Musoma, Tanzania.
After his primary and secondary education, Nyerere proceeded to Makerere college Uganda, where he obtained a diploma in education in 1945, after Makerere, he returned to Tanzania and taught at St. Marys school until 1949, when he was awarded a scholarship to Edinburgh university from where he graduated with a master of arts degree in 1952. Upon his return home he began to take an active part in Tanganyika politics. In 1954, he founded TANU (Tanganyika African National Union) and was subsequently elected member of Parliament during Tanganyika's first election in as prime minister of Tanganyika in May 1961.During the first presidential election in 1962, Nyerere won the elections and become the first African president.
He continued to be re-elected as president until mid 1980s when he retired from the presidency as well as active politics. He however, continued to actively participate in regional and global issues th until his death on October, 14 1999 (Bennaars, 1984; http://www. oise. utoronto. a/research/edu20/1999nyerere) Apart from his involvement in politics, Nyerere was an articulate theorist of education whose views deserve explication.
Nyerere's views on education can be located within the nationalistic ideological view of education in Africa. Characteristic of this position is the view that education has to reflect and sustain national priorities, aims and aspirations. In addition, it has to translate the national ideology into curriculum (NJoroge and Bennaars, 1986). In line with the above view, Nyerere's publications articulate education for independent Tanzania and by extension, for Africa.
Such ublications include: education for self- reliance (1967), education never ends (1969/70), our education must be for liberation (1974) and adult education and development (1976).A basic theme that runs through all these writings is that of education for self-reliance. Nyerere first articulated this idea in 1967. Later, he reflected upon this view and modified it into education for liberation.
*Corresponding author. E-mail: Jwamocha@yahoo. com. 112 Educ. Res.
Rev. In this paper, Nyerere's views on education are examined with a view to determine the extent of their relevance to contemporary theory of education in Kenya. This analysis is concerned with 3 aspects.First, an exploration of possible theoretical contexts of his views on education is undertaken with a view to obtaining a basis for an intelligible discussion. Second, an examination of education for self-reliance is undertaken.
This is followed by an analysis of education for liberation as espoused by Nyerere. This is followed by a delineation of salient views that can enrich contemporary education in Kenya. Theoretical framework The liberal theory Liberalism envisions the ideal society to be one that embraces a wide range of individual liberties.These include, personal dignity, free expression, religious tolerance, right to own property, freedom of association, transparency of government, limitations on government power, the rule of law, equality, free market economy and free trade (Wikipedia,http://en. wikipedia.
org/Liberalisms). It is incumbent upon government to uphold these freedoms in order to guarantee stability and peace. In addition, liberalism tends to encourage representative democratic governance. Here, the elected representatives are guided by the rule of law under the overall guidance of the constitution.Enshrined in the constitution are the rights and freedoms of the individual which must be safeguarded by the government. Within the liberal milieu, it is evident that the enjoyment of individual freedoms and rights often infringe on accumulation and ownership of property promotes social stratification.
In addition, liberalism enhances capitalism. Nyerere's vision of society was based on IJJamaa philosophy that essentially under-scored anti-capitalist socio-economic milieu. In this case, Nyerere's world view tends to be at variance with liberalism. Next, the conservative theory is examined.The conservative theory Conservatism is a term used to describe political philosophies that favour tradition and gradual change, where tradition refers to religious, cultural or nationally defined beliefs and customs. The term is derived from latin, con servare, to preserve; "to protect from loss or harm".
Since different cultures have different established values, conservatives in different cultures have differing goals. Some conservatives seek to preserve the status quo or to reform society slowly, while others seek to return to the values of an earlier time (Wikipedia, http://en. ikipedia. rg/wiki/Conservatism).
Conservatives focus on preservationof the status quo. Within the status quo, a given order is supposed to be tirelessly conserved. For instance, conservatism consi- ders society to be an organic unit that is hierarchical in nature. Social classes are, therefore, complementary and ought to be preserved.
Conservatism is usually propagated by the elite who employ state machinery to protect and preserve the status quo in society. Nyerere's world view tends to cohere with the conservative theory to some reasonable extent.
