Mostrando entradas con la etiqueta Africa. Mostrar todas las entradas
Mostrando entradas con la etiqueta Africa. Mostrar todas las entradas

60 alumnos en primer grado (Mozambique)


O correio do povo


Mozambique. Dentro de la carpa - verde, de lona, estilo militar - 60 niños y niñas de primer grado intentan aprender a leer y escribir, y una joven maestra intenta enseñarles. Me asomo a la abertura de la carpa, donde está parada la maestra junto a una silla y una minipizarra desvencijadas, y veo adentro una multitud de niños sentados en el suelo, demasiado lejos o demasiado cerca de la pequeña pizarra para poder descifrar lo que la maestra borronea en ella, demasiado apretados para poder moverse siquiera. Demasiado. Demasiados.

Clima caliente y día especialmente caluroso. Imagine el calor que hace adentro. La única ventilación proviene de las rendijas entre el borde de la carpa y el suelo, y de unas miniventanas de malla ubicadas en cada lado de la carpa, a las cuales se arriman varios niños para respirar y, de paso, mirar hacia afuera y conectarse con el mundo. Imagine a niños pequeños tratando de aprender en medio del calor, el amontonamiento, la semipenumbra, el ruido.

Los niños están pintando la bandera de Mozambique. Con el libro cabalgando sobre las piernas, voltean cada tanto la página para mirar bien los colores de la diminuta bandera estampada en una página anterior,  que sirve de muestra.

Un niño estalla en llanto. Identificado el agre­sor, el castigo no consiste en quedarse plantado afuera, sino en quedarse sentado en un rincón, adentro.

La maestra anuncia que va a revisar el ejercicio. Uno por uno, jugueteando y arreglándoselas para no pisarse entre ellos, los niños se acercan a mostrar sus ban­deras pintadas. Ella pone en cada hoja la fecha y una rúbrica, y mo­nologa con cada niño según corresponda: "Está bien", "No está bien", "Están mal los colo­res", "Hazlo de nuevo". Atender a 60 alumnos y revisar 60 cuadernos de este modo le lleva más de una hora. Las tres horas que dura la jornada escolar - de 7:30 a 10:30 de la maña­na, pues luego viene el segundo turno y a la tarde todavía un tercero - se van en el coloreado de la bandera de Mozam­bique.

¿Quién puede enseñar en estas condiciones?. ¿Qué maestro o maestra puede asegurar que aprendan así a leer y escribir niños de primer grado?. Quienes - por ejemplo el Banco Mundial - afirman, desde la investigación y desde la comodidad de los escritorios, que el tamaño del grupo no incide en el aprovechamiento escolar y recomiendan no invertir dinero en esto, nunca han sido maestros y nunca han intentado enseñar a leer y escribir a un grupo de niños. En la vida real, no es lo mismo enseñar a 60 que a 30, ni a 30 que a 15 ó 20. Los países ricos y los buenos establecimientos privados lo saben; los padres de familia en esos países y en esos establecimientos pagan por asegurar a sus hijos grupos pequeños y atención personalizada.

Es fácil proponer métodos activos de enseñanza, principios democrá­ticos en la relación maestro-alumnos, metodologías partici­pativas, trabajo grupal, lectura comprensiva, desarrollo de la creatividad, actividades lúdicas. Lo difícil es ponerse en el lugar de los maestros de carne y hueso obligados a hacer todo esto sin la formación y los apoyos requeridos, compartiendo diariamente su impotencia con 60 o más niños sometidos a condiciones antipedagógicas.

Políticas y planes nacionales e internacionales reafirman una y otra vez objetivos y metas destinados a "mejorar la calidad de la educación" y ponen en el centro la lectura y la escritura. Pero las realidades distan a menudo de esos propósitos. Mientras no se tomen en serio las condiciones de enseñanza y de aprendizaje y la importancia de los primeros años de la escuela, la lectura y la escritura seguirán siendo fuente cotidiana de tormento y frustración para millones de maestros y niños en el mundo.

Textos míos relacionados en OTRA∃DUCACION
» Escuelas sin aulas, aulas sin escuelas
» El derecho de niños y niñas a una educación básica
» Carta abierta para niños y niñas que van a la escuela
» Cuando el aula suena, alumnos contentos trae
» Los peces, la pecera y el mar
» Niños Basarwa ▸ Children of the Basarwa
» Una escuela amiga de los niños y de los pobres
» ¿Mejorar la educación para aliviar la pobreza o aliviar la pobreza para poder educar?

Literacy and Lifelong Learning: The Linkages



Rosa María Torres


Conference and paper presented at the 2006 Biennale of ADEA
(Libreville, Gabon, March 27-31, 2006)



According to UIL-UNESCO this was the first paper that discussed the linkages between Lifelong Learning and Literacy, and the only one until 2015. See: Ulrike Hanemann, Lifelong literacy: Some trends and issues in conceptualising and operationalising literacy from a lifelong learning perspective, International Review of Education, July 2015.




Abstract 


This paper attempts to deal with misconceptions about literacy and to show the intimate  relationship between literacy and lifelong learning. The goal is not eradicating illiteracy but ensuring literacy for all - literate families, literate communities, literate societies. Achieving this goal implies working simultaneously on four complementary fronts:

  • universal quality basic education for all children, placing literacy (acquisition, development and use) at the heart of school efforts and reforms;
  • ensuring effective literacy for all youth and adults, not only through specific programs for adults but also as part of family and community education efforts, and through all possible means;
  • promoting a literate environment and a literate culture at local and national level, stimulating not only reading but also writing, and engaging all institutions, forms and technologies related to literacy (e.g. libraries, schools, newspapers, radio, TV, digital technologies, etc.); and
  • dealing with poverty in a structural manner, not only through ad-hoc focalized interventions or compensations but through sound and fair economic and social policies. There is no way to achieve quality education for all and literacy for all without eliminating poverty, ensuring more egalitarian societies and promoting human development.[1]
    Lifelong Learning (LLL) means “learning throughout life”. This is what we all do, regardless of who we are, where we live, and whether we go to school or not. Thus, in a sense, there is nothing new about LLL. However, the current adoption and revival of LLL as a paradigm for education systems worldwide implies the recognition of the following: it is learning that matters, and not information, education or training per se; the emerging information and the knowledge society fundamentally imply building learning societies and learning communities; continuous learning is today essential for survival and for enhancing people’s quality of life, as well as for national human, social and economic development; there are many learning systems, places, means, modalities and styles; and it is necessary to ensure learning opportunities for all throughout life.


Introduction
[2]

This paper attempts to deal with misconceptions about literacy, and show the intimate relationship between literacy and lifelong learning. Youth and adult literacy have been neglected in national and international agendas. The Education for All goals (Jomtien in 1990 and Dakar in 2000) prioritized children and primary education. The Millennium Development Goals (2000-2015) did not include adult literacy within education goals. Recommendations against investing in adult literacy and adult education in general, promoted by the World Bank since the late 1980s with respect to developing countries, were based on i) scarce resources and the need to prioritize children’s education and primary school, and ii) the low cost-effectiveness of adult literacy programs.[3] Neither of these arguments is valid because children’s and adult education are intimately related and the low cost-effectiveness claim was not based on sound evidence and knowledge of the field.  This has been acknowledged and rectified in recent years by the World Bank (Lauglo, 2001; Oxenham and Aoki, 2001; Torres, 2004).[4]

The goal is not eradicating illiteracy but ensuring literacy for all in order to create literate families, communities and societies. Achieving this goal implies working simultaneously on four complementary fronts:

1. universal quality basic education for all children, placing literacy (acquisition, development and use) at the heart of school efforts and reforms;

2. ensuring literacy for all youth and adults, not only through specific programs for adults but also as part of family and community education efforts, and through all possible means;

3. promoting a literate environment and a literate culture at local and national level, stimulating not only reading but also writing, and engaging all institutions, forms and technologies related to literacy (e.g. libraries, schools, newspapers, radio, TV, digital technologies, etc.); and

4. dealing with poverty in a structural manner, not only through ad-hoc focalized interventions but also mainly through sound and fair economic and social policies. There is no way to achieve quality education for all and literacy for all without eliminating poverty, ensuring equity and promoting national human and economic development.[5]
 
Lifelong Learning

Lifelong learning (LLL) has become a paradigm for education systems worldwide, implying that:
  • learning (not information, education or training per se) is what matters
  • the emerging information and the knowledge society fundamentally imply the building of learning societies and learning communities;
  • continuous learning is essential for survival and for enhancing people’s quality of life, as well as for national human, social and economic development;
  • there are many learning systems, places, means, modalities and styles;
  • learning opportunities for all must be ensured, throughout life.
Literacy and lifelong learning

The term literacy refers essentially to the ability to read and to write (numeracy is often added as a component of literacy). Although the term illiteracy and literacy have traditionally been used refer to 15 year-olds or older, learning to read and write is an ageless concept and learning process for children, youth and adults.

Social convention sees childhood as the “normal” age to become literate. People are supposed to learn to read and write during their “school-age” period. Such social convention assumes societies that effectively ensure children’s universal right to go to school that ensure the right to learn. However, that is not the case in most countries in the South and in many countries in the North. Millions of children do not have access to school or to a school that ensures the right to learn, or do not have the conditions to remain in school long enough to acquire solid reading and writing skills. Thus, millions of children, youth and adults are forced to learn to read and write when they are young or adults, through formal or non-formal “second chance” education options.

“School age” is not equivalent to “learning age.” Moreover, notions such as “late entry” to school or “over age”, which use age as a discriminatory factor, must be revised. Given the objective economic, social and educational conditions offered to the population, education and learning systems must assume lifelong learning as an inevitable reality, be open and flexible to accommodate the literacy needs of learners at any age.

Literacy acquisition and development in and out of school

It is commonly believed that people start to learn to read and write when they enter school or pre-primary school, and that such process ends with the last day of school. That belief is the result of lack of knowledge and prejudice. Abundant research informs us that The basis for literacy acquisition is rooted in early childhood.

Understanding the nature and role of the written language is a process that begins well before reaching “school age” and going to school. At 2-3 years old, children start building hypotheses about the written language and its social uses, by seeing or listening to writing and/or reading acts and materials around them (at home, in the street, on the radio, on television, etc). By the time they get to school, children have already strong ideas – many of them sound and valid - of what reading and writing in their own language(s) are about. This occurs not only among children coming from privileged families but also among children coming from poor families and poor literate contexts. Evidently, the context and stimuli determine important differences in children’s early introduction to literacy. [6]

School systems do not build on the previous knowledge children bring to school but ignore and despise it: the same is true for adult learners, although the need to respect and start from previous knowledge is much more emphasized in adult education than in child education). Longitudinal studies on child literacy acquisition processes reveal that  school often contributes to stopping children’s curiosity about language and a spontaneous desire to learn to read and write. Becoming literate turns out to be a difficult, painful experience for millions of children worldwide, a learning process that could be facilitated if policy makers, school administrators and teachers were more knowledgeable about literacy acquisition and about the home-school learning transition.

Literacy development goes far beyond the school system 

Traditionally, the world of education has associated literacy with schooling and improving literacy with teacher training and school reform. However, being able to read and write with understanding, for self-expression, information, communication and learning purposes, implies much more than going to school and having motivated teachers. Out-of-school factors are equally important for literacy development, facilitating or inhibiting learners’ desire and capacity to learn to read and write and to use the written language meaningfully in daily life. Economic, social, cultural and linguistic policies must converge if the target is a literate nation.

The family and the local community have a critical role in making literacy accessible, necessary, and enjoyable throughout life. Access to cultural activities, to a sport yard, to a library, a museum, a reading center, a cyber cafe, newspapers and mass media, etc, complements school life, enhances a literate and a learning environment for all, and can make an important difference in a person’s life and in the life and future of a whole community.

Often, many such resources exist in poor urban and rural areas but are not used properly, in a planned, coordinated and inter-sectoral manner for the benefit of all. The school or community library are meant only for school students, not for the entire community. If computers are available, they remain locked up at school rather than being accessible in a multi-purpose community reading and learning center. Adult literacy classes are often held under a tree while the school building remains underutilized. Newspapers hardly ever trespass school buildings even when there are no textbooks or interesting materials to stimulate students’ reading.

The school does not guarantee literacy acquisition

Illiteracy is generally associated with lack of access to school and continues to be identified with the out-of-school population. However, illiteracy is also related to access to poor quality education. Abundant studies, statistics, and tests confirm over and over again that the school system is doing a poor job with regard to literacy education. 

Literacy remains the most important mission delegated by societies to school systems. This mission is now in crisis and under heavy scrutiny in the South and in the North where reading and writing results from (both public and private) schools have become a major national issue. National and international tests, most of which place a special emphasis on literacy skills, show consistently much lower reading and writing results than those expected in each specific country. So-called “developing countries” regularly occupy the last places in such international tests when compared to “developed countries”.[7]

The main problem lies evidently on the teaching side and on the conventional school structure and culture. Everything suggests that major changes are needed in the teaching of reading and writing in schools, but schools and teachers clearly need to be supported in their literacy mission with strong and renewed family, community and societal strategies.

Literacy is a trans-generational issue

Considerable evidence shows the importance of parents’ education – and especially of mothers - for children’s lives: health, nutrition, child care, protection, school attendance, etc. Adult and parental literacy are tightly linked to children’s literacy. In all regions and across countries and cultures, illiterate women acknowledge that one of their strongest motivations to learn to read and write revolves around the school and their children’s education.  They want to help them with school homework, feel more confident to approach the school, attend school meetings and speak with teachers. So important is parental education for children’s welbeing, that, as we have argued elsewhere, children’s right to basic education should include the right to educated parents.[8] 

Child and family literacy programs in developed countries stimulate parents to read to their children nightly before bedtime, something that millions of parents in developing countries cannot afford to do because they do not know how to read, because they have nothing to read or simply because they have no time.

Based more on prejudice than on consistent data, parental illiteracy has come to be considered a predictor of children’s school failure. In the framework of modern competition among schools for students’ academic results that are associated with incentives for teacher or school performance, a predictable situation is emerging and  spreading: public schools are selecting students to ensure high ratings.[9] Extreme poverty and parental illiteracy are a red light for school principals. There is also evidence that school repetition, a decision to a great extent taken by every teacher on unclear grounds, is often related to prejudice against poverty, racial status, and parental illiteracy.[10]

The trans-generational impact of literacy is also true in the relationship between teachers and students. Teachers who do not have reading habits and do not enjoy reading and writing cannot teach their students. Policies addressed to teachers’ literacy development, including the free distribution of newspapers to schools, book series produced for teachers at low cost, digital literacy, etc., are critical for transforming schools into reading institutions and to enhancing theirs literate environment. 

Literacy is a solid foundation for lifelong learning

Not all knowledge and learning depend on being able to read and write. In fact, a large portion of the information and knowledge that are essential for life and for cultural reaffirmation and renewal are learned without any formal education and are often transmitted orally from one generation to another at home, in the community, and in school. It is wrong to equate illiteracy and ignorance.

Nevertheless, the written language has a central role in schooling, in the building and transmission of knowledge, and in lifelong learning. Books continue to be the most important means for the preservation and transmission of knowledge. Despite the unprecedented expansion of the audiovisual culture, reading and writing remain at the core of information and communication media such as radio, television, film, or video. Digital technologies require proficient readers and writers. Combating the digital divide, by democratizing the access to and use of computers and other modern information and communication technologies (ICTs), implies a huge literacy effort worldwide.

Literacy is the most important passport to lifelong learning.  Being able to read and write marks a before and an after for school children. Metaphors used by adults who learn to read and write include “light”, “window” or “door.”  Reading and writing accompany people throughout life and enable them to keep informed and intellectually active.

Literacy is essential for human development and for improving the quality of life
"Human development is about much more than the rise or fall of national incomes. It is about creating an environment in which people can develop their full potential and lead productive, creative lives in accord with their needs and interests. People are the real wealth of nations. Development is thus about expanding the choices people have to lead lives that they value. And it is thus much more than economic growth, which is only a means – if a very important one - of enlarging people’s choices. Fundamental to enlarging these choices is building human capabilities – the range of things that people can do or be in life. The most basic capabilities for human development are to lead long and healthy lives, to be knowledgeable, to have access to the resources needed for a decent standard of living, and to be able to participate in the life of the community. Without these, many choices are simply not available, and many opportunities in life remain inaccessible”. (UNDP 2001:9)

In recent years, literacy has been framed within the economic logic dominating the world and the education field in particular. Internationally, current dominant trends link adult literacy to “livelihoods” (Oxenham et.al. 2002), to “poverty alleviation” amongst the extremely poor and as a preventive strategy to “prevent children’s failure in school.”

However, attributing literacy per se the capacity to change people’s lives by impacting significantly on their income, employment, or poverty is not realistic. Today, basic literacy does not make a difference between getting and not getting a job, much less getting a good job. Unemployment is high and on the rise worldwide, especially in the South. Millions of high school graduates and professionals are unemployed and millions migrate to the North in search of better living conditions. According to the Economic Commission for Latin America and the Caribbean, the possibility to break the cycle of  poverty in this region implies at least twelve years of schooling.[11]

And yet, literacy improves the quality of life of people in many and most profound ways, not necessarily economic in nature. As has been traditionally acknowledged, literacy is related to human dignity, self-esteem, liberty, identity, autonomy, critical thinking, knowledge, creativity, participation, empowerment, social awareness and social transformation, all of them important human satisfactions, beyond material conditions.

Adult and third-age learners often refer to reading and writing as “a companion,” “a weapon to fight loneliness,” “a means to travel without traveling.” Substituting the fingerprint with the writing of one’s own name is the most important act of dignity for an illiterate person, affected by shame and low self-esteem.

Literacy is also related to mental and psychological health. Neuropsychological research suggests that people who cultivate an active and complex mind throughout life – very much linked to reading and writing, as opposed to the passive activity of watching television – age well and are less exposed to diseases such as Alzheimer and dementia. In a comparative study between literate and illiterate elders in the Northern Manhattan community, illiterates obtained lower scores than literates on measures of naming, comprehension, verbal abstraction, orientation, and figure matching and recognition.[12]

Measuring the personal, family and social impact of literacy in terms of improving people’s quality of life implies going beyond narrow economic frameworks and indicators, identifying and creating new, more integral and qualitative indicators.  

Literacy is a lifelong learning process

For decades, people have considered that literacy acquisition occurs within a short period of time, that is, with a few years of schooling for children, a short literacy program or campaign for youth and adults. The idea that functional literacy requires four years of schooling, attributed to UNESCO, has been quoted and adopted by national and international policies worldwide. In fact, it was adopted in 2000 by the Millennium Development Goals that consider that the completion of primary education by the year 2015 is “reaching grade five”, an extremely modest goal and in many cases below the educational levels already being achieved in many countries in the South.

Four years of schooling, for children, youth or adults, is insufficient for ensuring sustainable literacy and basic education. A UNESCO Latin America regional study on functional literacy conducted in seven countries in the region (Infante, 2000) concluded that at least 6 or 7 years of schooling are required to deal meaningfully with reading and writing and that 12 years are needed to fully master them if they are used both within and outside the school, in different contexts including home, work, social relations, etc.

The accelerated expansion of schooling in the past thirty years in the South has expanded literacy and the literate population especially among the younger generations.  On the other hand, the accelerated expansion of modern Information and Communication Technologies (ICTs) since the 1990s has further enhanced and diversified the need and the practice of reading and writing for millions of people, especially for youth. The definitions, needs and uses of literacy have become more and more complex, as a result of all these developments in the framework of the globalized, highly inequitable and competitive world that is emerging.

In other words, becoming literate can no longer be viewed as a specific period in anyone’s life but rather as a lifelong learning process in itself.  Multiple degrees and levels of mastery of the written language span illiterate and literate. Terms such as “basic literacy,” “initial literacy,” “functional literacy", "functional illiteracy,” “neo-literates,” “post-literacy,” etc., show the need to go beyond the usual dichotomy.
 
REFERENCES

Abadzi, Helen, (1994), What We Know about Acquisition of Adult Literacy: Is There Hope? World Bank Discussion Paper, No. 245. Washington: World Bank.
Carr-Hill, R. (ed). (2001), Adult Literacy Programs in Uganda: An Evaluation. Washington: The World Bank.
ECLAC/CEPAL, (2000), La brecha de la equidad. Una segunda evaluación. Santiago.  
Ferreiro, E., (2000), “Leer y escribir en un mundo cambiante," Exposición en el Congreso Mundial de Editores (Buenos Aires, 1-3 mayo) en Novedades Educativas No. 115, Buenos Aires.
Ferreiro, E.; Navarro, L.; Vernon, S.; Loperena, M.L.; Taboada, E.; Corona, Y.; Hope M.E.; Vaca, J., (1992), Los adultos no alfabetizados y sus conceptualizaciones del sistema de escritura, Cuadernos de Investigación Educativa, Nº 10.  México: DIE.
IBE-UNESCO/UNICEF, (1996),  School Repetition: A Global Perspective. Geneva.
Infante, I. (coord.). (2000), Alfabetismo funcional en siete países de América Latina. Santiago: UNESCO-OREALC.
Lauglo, John, (2001), Engaging with Adults: The Case for Increased Support to Adult Basic Education in Sub-Sahara Africa, Africa Region Human Development Working Paper Series. Washington D.C: The World Bank.
Lind, Agenta, Johnston, Anton, (1990),  Adult Literacy in the Third World: A Review of Objectives and Strategies. Stockholm: SIDA.
Manly, Jennifer J. et.al,. (1999), “The Effect of Literacy on Neuropsychological Test Performance in Non-demented, Education-matched Elders,” in The Journal of the International Neuropsychological Society, 5: 191-202 Cambridge University Press.
Oxenham, John., Aoki, Aya, (2001), Including the 900 Million+, Washington, D.C.: World Bank.
Oxenham, John; Diallo, A.H., Katahoire, A.R., Petkova-Mwangi, A. , Sall, O., (2002), Skills and Literacy Training for Better Livelihoods. A Review of Approaches and Experiences,  Washington: Africa Human Development Sector, Africa Region, The World Bank.
Torres, Rosa-María, (2005), Justicia económica y justicia social 12 tesis para el cambio educativo, Madrid: Movimiento Internacional Fe y Alegría/Entreculturas. 
Torres, Rosa-María (2004), Lifelong Learning in the South. Stockholm: Sida Studies No. 11.
Torres, Rosa-María (2001), Base Document for the United Nations Literacy Decade (2003-2012) prepared for UNESCO, Basic Education Division: Paris.
Torres, Rosa-María, (1990), Evaluation Report, National Literacy Campaign “Monsignor Leonidas Proaño” 1988-1990, Quito: Minister of Education and Culture, and UNICEF.
http://www.fronesis.org/ecuador_cna.htm
Torres, Rosa-María, (1995), “Children’s right to basic education,” in: Education News, No. 14. New York: UNICEF. 
UNDP. 2001. Human Development Report 2001. New York.
UNESCO (2005), Literacy for Life: EFA Global Monitoring Report. Paris.
WORLD BANK (1995), Priorities and Strategies for Education, Washington, D.C.


[1] Literacy for all and education for all require trans-sectoral policies. See: Torres, Rosa María, Justicia económica y justicia social 12 tesis para el cambio educativo, Movimiento Internacional Fe y Alegría/Entreculturas, Madrid, 2005.
[3] Both arguments can be found in World Bank’s 1995 Priorities and Strategies for Education. The low cost-effectiveness argument was based on a single study (Abadzi 1994) commissioned by the WB, and the data used referred to the findings of the  Experimental World Literacy Program implemented between 1967 and 1972 in 11 countries (see Lind and Johnston, 1990).
[4] Lately, some WB-supported studies (see Carr-Hill, 2001, conducted in Uganda) concluded that adult (out-of-school) education may be more cost-effective than primary (school) education. This is a tricky argument that may lead to see adult and non-formal education as a substitute for children’s schooling.
[5] Literacy for all and education for all require trans-sectoral policies. Education policies must be intertwined with economic and social policies. See: Torres, Rosa María, Justicia económica y justicia social 12 tesis para el cambio educativo, Movimiento Internacional Fe y Alegría/Entreculturas, Madrid, 2005. 
[6] See for example the rich theoretical and empirical research by Emilia Ferreiro in the Latin American region and comparative studies with other countries and regions.
[7] See OECD’s Programme for International Student Assessment (PISA), administered to 15-year-olds in schools to measure reading, mathematical and scientific literacy, and problem-solving in life situations. http://www.pisa.oecd.org/  See also the International Adult Literacy Survey of 2001, where results in participating developing countries such as Chile were devastating.
[8] Torres, Rosa María, “Children’s right to basic education,” in: Education News, No. 14, UNICEF, New York, 1995. 
[9] In the Latin American context, Chile has the oldest system of school achievement evaluation and competition between schools and incentives associated with achievement and competition. That public school principals reject students from very poor backgrounds and/or having illiterate parents has triggered an alarm in the past few years. The same is true in other countries in the region that have similar policies, often following World Bank recommendations.
[11] See ECLAC/CEPAL 2000  
[12] See “Effect of literacy on neuropsychological test performance in non-demented, education-matched elders,” in The Journal of the International Neuropsychological Society (1999), 5: 191-202 Cambridge University Press.

Related texts in this blog
» GLEACE,
Letter to UNESCO on the Literacy Decade (2003-2012)
» Rosa María Torres, Literacy for All: A Renewed Vision ▸ Alfabetización para Todos: Una Visión Renovada
» Rosa María Torres, Lifelong Learning: moving beyond Education for All
» Rosa María Torres, From Literacy to Lifelong LearningDe la alfabetización al aprendizaje a lo largo de la vida
» Rosa María Torres, About "good practice" in international co-operation in education
» Rosa María Torres, Adult Literacy in Latin America and the Caribbean: Plans and Goals 1980-2015
» Rosa María Torres, Youth & Adult Education and Lifelong Learning in Latin America and the Caribbean
» Rosa María Torres,
Formal, non-formal and informal learning

Children of the Basarwa ▸ Los niños Basarwa



Rosa María Torres

(abajo el texto en español)


In Botswana I learned of the existence of the Basarwa, a nomadic group living in the Kalahari desert and whom the government has been trying to persuade, without much success, to attend school.

Asked why they do not send their children to school, fathers and mothers have basically the same responses: in their culture, adults do not shout at children or hit them; when children do something wrong, adults talk to them. In school, they state, there is no dialogue; mistakes are paid for with punishment.

What do the Basarwa know of school? Some have actually been to school. Others have heard stories of reprimands and punishments, threats and teasing, humiliation and slaps on the hand and the head. The word has spread. Now, neither adults nor children want to go to school.

What kind of people are the Basarwa? What kind of adults and parents are these who neither shout at nor hit their children, who talk to them, respect them and treat them with sensitivity? What kind of children are these exceptional Basarwa children who grow up without fear of punishment, ill-treatment, and physical violence, without fear of telling the truth and admitting to error?

Nomadic, poor, unschooled, in a perpetual struggle for survival, the Basarwa teach us a lesson in ethics, humanity and hope. Their contempt for school, for the type of school they know or of which they have heard, is indeed a sign of mental health, an act of love and protection for their children.

From their hidden retreat in the Kalahari desert, Basarwa children coalesce the hopes of all the children of the world, regardless of race or culture, economic income or social status. Unknowingly, Basarwa parents give life to the utopia so often envisioned and reiterated, signed and ratified, of the right of children to be loved, respected and heard. Through their dignified illiteracy, the Basarwa remind us of the inevitability of a school meant to love and respect children.

* Published originally in: Education News, UNICEF Education Cluster, New York, 1994.


Los niños Basarwa

En Botswana supe de la existencia de los Basarwa, un grupo nómada que habita en el desierto del Kalahari y al que el gobierno viene tratando hace mucho de persuadir, sin éxito, de enviar a sus niños y niñas a la escuela.

Preguntados acerca del por qué se resisten a la escuela, padres y madres tienen básicamente la misma respuesta: en su cultura, los adultos no gritan ni pegan a los niños; cuando los niños se portan mal, las personas adultas hablan con ellos.  En la escuela - dicen - no hay diálogo; los errores se pagan con castigo.

¿Qué saben los Basarwa sobre el sistema escolar? Algunos de ellos han asistido efectivamente a la escuela. Otros han escuchado historias de reprimendas, amenazas y burlas, humillación y golpes en las manos o en la cabeza. Las historias han circulado. Hoy, ni adultos ni niños quieren saber nada de ir a la escuela.

¿Qué clase de personas son los Basarwa? ¿Qué clase de adultos y de padres de familia que no gritan ni pegan a sus hijos, que hablan con ellos, les respetan y les tratan con sensibilidad? ¿Qué clase de niños son estos excepcionales niños Basarwa que crecen sin miedo al castigo, sin maltrato, sin violencia física, sin miedo a decir la verdad y a admitir el error?

Nómadas, pobres, no-escolarizados, en perpetua lucha por la supervivencia, los Basarwa nos enseñan una lección de ética, de humanismo y de esperanza. Su desprecio por la escuela, esa escuela que conocen o de la cual han escuchado, es de hecho un signo de sanidad mental, un acto de amor y de protección hacia su prole.

Desde un lugar remoto en el desierto Kalahari, los niños Basarwa portan la bandera de todos los niños del mundo, independientemente de su raza, cultura, ingreso económico o estatus social. Sin saberlo, los padres y madres Basarwa dan vida a la utopía tanta veces imaginada y reiterada, tantas veces acordada y ratificada, de niños y niñas con derecho a ser queridos, respetados y escuchados. Desde su digno analfabetismo, los Basarwa nos recuerdan la inevitabilidad de una escuela hecha para amar y respetar a los niños.

* Texto en español publicado originalmente en: Página editorial El Comercio, Quito, 21/8/1994.


Some related texts / Textos relacionados en OTRAƎDUCACION
» Children's rights: A community learning experience in Senegal
» Open Letter to School Children
» Carta abierta para niños y niñas que van a la escuela
» Children's Right to Basic Education
» El derecho de niños y niñas a una educación básica
» Escuelas del mundo  |  Schools in the world
» Por qué los maestros están llamados a ser los primeros defensores de los derechos de los niños

Escuelas para enseñar y escuelas para explicar




La escuela - sin rótulo y sin ningún signo exterior que la identifi­que - es de las más pobres y precarias que he conocido ja­más. Funciona en una casa sumamente pobre en el centro de la ciudad de Bissau, capital de Guinea-Bissau, ocupando un pasadi­zo-zanja lateral y un galpón posterior, ambos de piso de tierra, este último lindando con la cocina de la casa vecina y con el calor que sale de ella a través de las paredes de lámina de zinc. Al fondo, un patio con árboles de plátano, en el que juegan niñitos desnudos y se pasean pollos, gallinas y cerdos.

52 alumnos de primero a cuarto grado se ubican en es­tos espacios, agrupados por grado, y atendidos por dos profeso­res: el Tío Bernar­do (74 años), fundador y dueño de la escuela, quien vive en un cuar­to alquilado en esta casa, y su sobrino Bernardo Jr. (27 años), hoy el profesor principal, ambos apenas con alguna enseñanza primaria. Dos alumnos de cuarto grado hacen de ayudantes, atendien­do y vigilando a los más pequeños. El mobiliario con­siste en 9 bancas largas y destartaladas, 3 mesas en el mismo esta­do, 2 pequeñas pi­zarras en jirones, 1 atril para soste­nerlas, 1 es­ponja que sirve de borrador, y 3 ramas de árbol que hacen a la vez de punteros y de varas para pegar a los distraídos, o a los que no aprenden rá­pido la lección. Los alumnos, niños y niñas que viven en la cercanía, no hablan portu­gués -la lengua oficial- sino el criollo y/o alguna de las lenguas vernácu­las de Guinea-Bissau.

Se trata de una escuela privada. Se inició en 1957 como una iniciativa personal del Tío Bernardo para ayudar a sus sobrinos con las tareas escolares. Más tarde, ante la insisten­cia de la ve­cindad, decidió ampliar el servicio y empezó a cobrar una pe­queña cuota, cuota para bolsillo de pobre, y que da un ingreso ín­fimo, también de pobre. La escuela -ofi­cializada en 1978- funcio­na al mismo tiempo como escuela regular y como refuerzo esco­lar: los alumnos regulares asisten mañana (8:30 a 12:30) y tarde (15:00 a 18:30), y los otros solo a la tarde. No se toman exáme­nes; a fin de año los alumnos toman su examen en las escuelas oficia­les.

La escuela del Tío Bernardo cumple ciertamente una función: así lo muestra el mis­mo hecho de haber logrado funcionar ininterrumpida­mente por cerca de cuatro décadas, así como el surgimien­to y proli­feración reciente de escuelas similares (se estima que a la fecha existen más de 25 escuelas de este tipo en la ciudad de Bissau), bu­ena parte de ellas abier­tas por ex-alumnos del Tío Bernar­do. Tienen su propio nombre: no se las llama "escuelas" (escolas) sino "ex­plica­ción" (explicação); aquí se "explica", en definiti­va, lo que no queda claro en la escuela.


Esto es parte de un texto que escribí en 1993, a raíz de una visita a Guinea-Bissau, en Africa. La “Escuela del Tío Bernardo” fue la primera “explicaçãô” que conocí, y, aún para un país inmensamente pequeño y pobre como Guinea-Bissau, parecía una aberración. ¿Cómo era posible que el propio Ministerio de Educación permitiera la proliferación de sui géneris escuelas privadas para “explicar” a los niños lo que han “aprendido” en la escuela pública de la mañana?

Había creído, con todo, que el fenómeno era africano y específico de uno de los países más pobres de la tierra. Hasta que, ya en este siglo XXI, me topé con un proyecto, enviado desde Brasil, que proponía organizar escuelas de “explicação” en favelas de Rio de Janeiro. Según afirmaba el documento del proyecto, una investigación revela que, entre los sectores populares que habitan estas favelas, está extendida la práctica, hasta no hace mucho típica de las clases medias, de contratar tutores (“explicadores”) para complementar la labor de la escuela y ayudar a sus hijos con las tareas escolares.

La misma problemática, la misma solución: puesto que la escuela regular no explica, hay que crear una escuela paralela que lo haga. ¿Será posible, no importa si en Africa o en América Latina, que estemos llegando a aceptar que enseñar y explicar pueden ir por separado, que puede haber aprendizaje sin comprensión, que puede mantenerse una red de escuelas para enseñar y crearse una red paralela para resolver los problemas que esas otras escuelas no resuelven? ¿Podemos concebir escuelas para copiar y escuelas para escribir, escuelas para descifrar y escuelas para leer, escuelas para repetir y escuelas para comprender, escuelas para memorizar y escuelas para saber, escuelas para dar exámenes y aprobar los años y escuelas para aprender de verdad? ¿Será posible que hayamos llegado al punto de creer que no es posible cambiar la escuela y que lo que queda es construirle muletas, plantillas ortopédicas, prótesis de todo tipo?

La sola perspectiva escandaliza, pero está ya de hecho instalada con mecanismos diversos, tanto en el proyecto local como en la política nacional. La “explicaçãô”, al fin y al cabo, es lo que vemos multiplicarse y generalizarse como respuesta a algunos de los problemas de la escolaridad: programas compensatorios y remediales; tutores y academias privadas que “nivelan” y “recuperan” a los alumnos; clases especiales e instituciones de “refuerzo escolar” ; programas extra-escolares, educación no-formal y paquetes informáticos que “completan” o “complementan” lo hecho (o no hecho) por la escuela; talleres de lectura y escritura para los alumnos que ingresan a la universidad, etc.

Todo esto no únicamente para la red de enseñanza pública y los pobres, sino también para la red de enseñanza privada y los sectores de mayores ingresos, aquellos que pueden acceder y financiar los refuerzos, complementos, nivelaciones, explicaciones, y demás. Es, en definitiva, el sistema escolar en su conjunto el que no da abasto y el que, históricamente condicionado y estructuralmente inhabilitado para encarar el problema, tiende a desentenderse del aprendizaje, ubicándolo como responsabilidad del alumno y, cada vez más, como dominio ajeno, como función extraescolar
.

Hoy se acepta ampliamente que el aparato escolar ya no es la única institución educativa y la única fuente de aprendizaje. Aceptarlo implica repensar y re-estructurar la escuela, delimitar lo que el sistema escolar puede y debe enseñar hoy a los alumnos, asegurando a todos el dominio de los aprendizajes definidos como esenciales y como propios del sistema escolar, en cada contexto. Lo que es inaceptable es continuar arrastrando y reforzando el absurdo de un sistema escolar que separa enseñanza de explicación, es decir, enseñanza de aprendizaje. Sencillamente porque aprendizaje implica comprensión, y enseñanza sin aprendizaje es un sinsentido. 


Rwanda: A blog is born!




Kigali, Rwanda. These are five of the six Rwanda CapEFA team members - Jeanine (coordinator), Charles, Immaculate, Josephine, and Palatin (Alex could not join us today) - in charge of monitoring and capacity-building activities for adult literacy at provincial level. The picture was taken by me at the Ministry of Education (MINEDUC) in Kigali.

Why the happy faces and the celebration? Because we managed to creat a blog and learn how to do it. The idea came to my mind yesterday during the workshop: why not create a blog for the programme and for the team?. Alex was the only one in the team who knew about blogs and was familiar with them. None of them thought it could be so easy to create one. And for me, it was my first time teaching how to create a blog to a group of people.

Creating the blog ended up being the closing activity of this week's two-day CapEFA workshop that I facilitated at MINEDUC.

It took us two hours to create it, including the opening of a Gmail account and a step-by-step explanation from my side. Then, it took us one hour to upload the first post as well as some pictures taken during the workshop.

Next step will be feeding the blog and each one of them creating a personal one. I am sure they will manage. It is now just a matter of continuing to explore the Internet and to learn on their own.

A great way to finalize a capacity-building workshop for a capacity-building team and a capacity-building project, and a great way to honour an adult literacy programme!

A happy day for all of us engaged.


Kigali, Rwanda, 17 November 2010

Related study

- Rwanda: Study of literacy needs and programmes for youth and adults (2005) by Anthony Okech and Rosa María Torres with the collaboration of Alexander Lyambabaje, Genevieve Mukandekezi and Timothy Njoroge. Rwanda Ministry of Education (MINEDUC), [Paris]: UNESCO, 2005.


Children's rights: A community learning experience in Senegal


Children's rights: A community learning experience in Senegal
(Visit to Thiès, Senegal, 18 November 1994)


Four o'clock. The expected day has arrived: by foot or by bus, chanting and singing, children and adults from a nearby rural village begin to stream into this village. Learners - children and adolescents - from another village want to share what they have learnt in school around children's rights, through a special act they have prepared with the help of their facilitator. Children and adults are present, many of them students of either the adult or the adolescents programme, parents, the facilitators, and the members of the Village Management Committees of both villages. This is part of the non-formal basic education programme in national languages initiated in 1988 and implemented in Thiès by TOSTAN, a Senegalese NGO, with UNICEF and CIDA support.

The village comprises of barely a dozen homes. The houses are small and built with mud and straw, clustered together and separated from another cluster by wooden fences made out of branches. A few scattered trees and dusty narrow streets complete the scenario.

Most adults present are women. Many of them are mothers of the students, many are students or ex-students themselves of the adult education programme. Today, Friday, many men are at the mosque.

The entertainment has been organised in the open air, at the entrance of the village, next to a big baobab tree. A huge canvas hung between the tree and a fence provides a tent to protect against the sun. Children and adults sit on the floor, on mats or on small wooden seats. According to my count, over 200 people are gathered here. Facing them is a big map, a blackboard, a flipchart and a table.

Several signs with written texts in Wolof are to be seen all over the village: on the tree, on the wooden fences, on the houses. They are part of an effort to create a "literate environment", surrounding villagers with written texts. Streets have been baptised with such names as STREET OF KNOWLEDGE and STREET OF PEACE. The Boutique (a small village shop where mainly matches, oil, salt, are sold) -which, together with the school, is the only "modern" cement house in the village - displays on its facade a sign in Wolof that reads:

BOUTIQUE / CHOOSE WHAT YOU WANT

The facilitator is the master of ceremonies. He has made the drawings to illustrate children's rights, prepared his students, and promoted and organised this encounter. Everything is conducted in Wolof, one of Senegal's six national languages.

A series of songs introduce the act. The “alphabet song” seems to be one of the most popular ones: they tell me that the words remain the same, but each village puts it to its own melody, some of them with chorals. Most of the songs have been written by the students with the help of their facilitators. Thus, through music and rhythm, they welcome the visitors, praise the facilitator and acknowledge the organisations in charge of the education programme. A special song has been created on children's rights.

The facilitator announces the official start of the programme and explains it al length to the audience. Then he begins to unfold the flipchart.

Children of the world

The first picture is an introduction to the flipchart and presents children of different races and countries, wearing different costumes. The facilitator asks the students to describe what they see in the picture, and then asks them to point out differences. Children raise their hands and snap their fingers. They all want to speak. They give all sorts of answers: the hair, the shoes, the skin colour, the height, the clothes, the eyes. He then asks about their similarities and the children again answer: they are all people, they all have joys and problems, they all have to eat food. One small girl shyly states:

- "All the children have rights."

Everyone claps. Now the facilitator asks for a volunteer to come to the front, identify and choose a sheet of paper on which a text is written corresponding to the subject of the drawing, in this case, "All the children of the world have rights". A girl comes to the front: she studies the sheets displayed on the table, picks the right sheet, and then "reads" it aloud while turning around so that the phrase is visible to the entire audience. While "read" is here a verb between inverted commas - these young learners have started school only two months ago - since it is rather visually recognising words and phrases, this is actually the very first step to real reading, to reading with meaning and with fun!

Adults are expectant, laugh and applaud, seem both proud and annoyed. Perplexed and uneasy at the beginning, they begin to feel increasingly at ease as the act unfolds.

The whole presentation on children's rights will follow this pattern: introduction of the picture; questions to children on what they see illustrated; discussion of the right suggested by the picture; interpretation of the right by the children through a short, often provocative, dramatisation or poem they have created; discussion of the play or poem; and identification and reading aloud of small texts written on sheets of paper and which correspond to the drawings.

The right to good nutrition
The picture shows millet, chicken, tomatoes, fish, papaya, monkey bread (a fruit from the baobab tree), and eggs. After an introductory discussion on the right to good nutrition, a child reads a poem about a selfish father who wants all the good morsels of food saved for himself, and is not concerned about his children's nutrition. A man in the audience, who has been listening to the story with evident anxiety, raises his hand and says, genuinely annoyed:

- "But I hide when I do it. How do you know?"

Everyone laughs. The facilitator then asks the children how they would answer the selfish father. Further discussion follows among the men. Volunteers come to the front and pick up sheets with colourful drawings of food and short phrases written in Wolof:

children and chicken
children and papaya
children and millet
children and good nutrition

The right to health
The illustration shows a mother immunising her young child. Following the questions and answers on children's right to health, a skit is staged with a husband and wife discussing the immunisation issue. The wife - a young volunteer who has borrowed a baby from a real mother in the audience - asks her husband for money in order vaccinate the child. He says he does not have the money. She blames him for spending the money in playing the lottery and buying tea. Finally, he agrees and she takes the baby to the vaccination post. Laughter and applause follow from the audience as the boy (playing the husband) dances off into the crowd. A lively discussion among the parents ensues in reaction to the husband's attitude. A girl volunteers to identify, pick up and read aloud the message "Children and health".

The right to a clean environment
The picture shows a woman with a broom, cleaning up her yard, and several garbage baskets aligned by the fence of the house. After discussion, the children present a skit in which they have been working on a village clean up and are discussing further actions to assure success. Then an older man comes along and throws down paper from the food he has been eating. When the children try to explain to him that he should not dirty the environment they are working to clean up, he becomes angry and says that children do not have the right to tell adults what to do. Discussion follows this skit among the children and the adults.

The facilitator asks:
- "What will happen in the future if everyone continues to pollute the environment?"

The children respond in unison:
- "Our whole country will be a garbage pile!".

The adults are delighted with this outburst.

The right to education
The drawings illustrate four types of learning ("houses of learning"): a woman teaching her child to cook (life learning), a blacksmith teaching a young apprentice (traditional job learning), a boy with a wooden slate on his knees (religious learning), and a boy and a girl with modern clothing and books under their arms (learning brought in from the outside, the French school system). The facilitator asks questions on each type of learning: what for? what methods? what differences?. A child comes forward and reads a poem on the importance of learning in national languages.

The right not to work too much
In this drawing, a girl is busy with many domestic chores. A girl comes to the front and reads a poem that speaks of a girl who does all the work in the house and has no time to play. She ends the poem with:

"At night, when I finally lie down to sleep,
I think and think and think about life.
My heart is full and I begin to cry
Because I do not know
When all this suffering will end."

Adults - and, particularly, mothers - seem uncomfortable and distressed.

[A parenthesis on children's responsibilities]

At this point, a sheet on RESPONSIBILITIES is inserted in the flipchart, apparently to counterbalance the many rights of children and the increasing anxiety of parents. There are no pictures on this paper, only written text. The facilitator asks the children to name their responsibilities and duties. Some of the answers are:

to be polite
to be respectful
to love oneself
to love one's country
to be obedient
to help out
to promote peace

The right to play
The illustration shows several children at play: a boy and a girl playing together; a girl on a swing; another girl dancing. The facilitator asks volunteers to show the audience certain traditional Senegalese games. Five girls come to the front and show two such games, combining song and rhythm.

The right to free expression
The drawing shows children talking to each other in a circle. A boy recites a poem that ends with "all children have good ideas, so let us speak up". Adults laugh nervously.

The right not to be exploited
The illustration shows a Marabout - traditional teacher in the (religious Koranic school) - with a child chained next to him, and another child begging near a bus full of people. The issue appears to be very sensitive. A man, visibly upset, asks for an explanation. The facilitator explains that there are different types of Marabouts, and that this one belongs to the type that do not really educate children under their care, but instead exploit them and live off them, forcing children to beg and to bring them money, or else they get punished and chained. Then, he tells his own story while he lived in a with a Marabout: he begged for alms, but only in his own neighbourhood and at that time begging was considered a formative experience, learning to be humble and to see how hard it is to be poor. Everyone is really attentive to his explanation. Many mothers nod their heads in agreement.

The right not to be punished
The drawing shows a father beating his son. Children comment that no one has the right to beat anyone (literally, in Wolof, "no one has the right to take the personality away from another"). Parents remain quiet.

One of the visitors intervenes and challenges the children with the question:
- "But how do you teach children if you do not punish them?."

A small, skinny girl immediately responds:
- "You take him or her to the back of the house or into a room, and there you talk to them and advise them."

There is sustained laughter. Many seem surprised at the young girl's quick, sharp and wise response.

In concluding the act we, the visitors, are introduced. The Presidents of both Village Management Committees address the audience. They congratulate and applaud the facilitator. A girl spontaneously reminds everyone to also congratulate and applaud the facilitator's trainer.

In his brief address, one of the Presidents of the Committee says to the children:
- "If I were you, and had learnt what you have learnt in two months, I would be shouting and praising your teacher more than you do".

A father in the audience thanks children because "they have brought a lot of knowledge to the adults".

A mother says: "It is the first time that three neighbouring communities have met together. And this is thanks to the education of both the children and the adults."

A young boy, full of enthusiasm, jumps into the centre of the stage and starts to dance. Someone grabs a huge plastic bowl and uses it as a drum.

And the big party begins. Girls and boys, children and adults: all are in the mood to dance. The same spot, different choreography. Brief, intense, frantic, individual dancing performances that commit the whole body, the mind, the entire person. While one dances, the others clap hands, and others - mainly women - play on improvised drums (plastic, metal, wood) that multiply very quickly. An educational act turns into a village celebration. The critical issue of children's rights has brought children and adults closer, and two villages in contact for the first time.

We have witnessed a memorable occasion in the lives of these children and adults, and of these villages. Nothing here has been conventional. Education and rights, school and life, students and parents, parents and teachers, teachers and students, reading-writing and singing-dancing, flipcharts, poems and plays: they all seemingly interact and go together naturally. Conventional categories and classifications - formal/ non-formal/ informal education, school/out-of-school, or the distinction between children/ adolescents/ adults, or between children's education/ adult education, or even the term "community participation"- do not help to capture and explain what this is all about.

There is definitely an innovative approach to literacy; not necessarily a new method but a renewed understanding and a fresh insight on the meaning and joy involved in teaching and learning to read and write. Literacy as something that involves both children and adults, as a creative undertaking on the part of both teachers and learners, as an intelligent act, as a communication challenge. Literacy not per se but to know about one's rights, to reflect upon and to discuss them. Literacy as a social and cultural capital to share with others, with other children, with other adults, with other villages. Children and adults learning together, becoming literate and aware together, in a genuine family and community learning process.

No conventional terms or prefabricated educational jargon can describe what the villagers and ourselves, the visitors, experienced in those two hours in Thiès. This is why I have preferred to describe it, and to describe it as I saw it, to share it with you.

Related posts in this blog
Rosa María Torres, Children's right to basic education
Rosa María Torres, Open Letter to School Children

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