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Abdi reexamine the need to re-culture African education so that it achieves the urgently needed development prospects for all. Again, the cultural components of African education and development would always remain components of the African people’s worldview and philosophies, and thus, will contribute to the new revivals of reawakening the continent’s excellent, precolonial (and to some extent, current) tradition of philosophical positions. It would also be the case that the reestablishment of Africa-oriented social and technological developments comprises a shift, not only in the concrete measurable aspects of the case, but as well, in the mindset of the African people who are not to be continuously relegated to the scrap heap of human progress.
Hegel. Hegel (1965) was, somehow, sure that “Africa was not interesting from the point of view of its own history. . Africa [and Africans] were in a state of barbarism and savagery which was preventing them from being an integral part of civilization” (p. 247). 332). The analytically interesting point, at least for us, of attributing savagery and barbarism to the continent was generally intended to achieve two important objectives for colonialism: (1) to justify the diabolic African P hilosophies of Education 27 onslaught to the European people and (2) to damage, actually destroy as much as possible, the psycho-cultural being of Africans.
Pells (1970 ) wrote: The lives of the vast majority of the Bantu are regulated by superstition and witchcraft. They are deficient in the higher ethical sanctions and 34 Ali A. Abdi moral standards associated with civilized religions. . Even supposing the rank and vile can appreciate the value of education, which they don’t, their poverty will make it impossible for them to provide the necessary funds to equip and maintain schools and pay teachers’ salaries. Everything depends, therefore, on the willingness and the financial capacity of the dominant white race to provide the necessary education facilities.