Asafa Dibaba and Oromo Education, from Theory to Practice

In three earlier articles, entitled ‘Asafa Dibaba and the Prevalence of the Oromo Moral Order’, ‘Theoretical Foundations of Oromo Education and Moral Order’, and ‘A Kushitic Oromo Approach to Education and Modern Pedagogical Theories’, we published the preliminary parts (Background, Introduction) and the first main part (‘Theoretical overtones’) of an essay composed by the famous Oromo Intellectual Asafa Dibaba.

In the present article, we complete the publication of the essay, presenting integrally the second main part of the essay, the conclusions, and the bibliographical references. With pioneering dissertations like this, Mr. Dibaba contributes greatly to the development of a genuine Oromo systematization of modern educational approaches in view of the formation of an African Pedagogical Science.

Theory into Practice

In what is to follow, the article presents two sessions: in the first session are presented some classroom techniques to ensue effective moral and democratic competence based on Professor Georg Lind’s Konstanz Method of Moral Dilemma Discussion (KMDD). The second session presents sample materials hewed into the Oromo [M]oral Culture, particularly, the verbal art, to exercise those multifaceted elements of morality, humanity and identity.

Session 1. Lind’s Konstanz Method of Moral Dilemma Discussion (KMDD)

According Lind, effective moral education constitutes not just moral competencies. It also involves democratic competencies (2004). This is because, in a democracy rule of moral principles of human conduct and free interaction is exercised. It is highly important that citizens hold high moral and democratic ideals and also posses the ability to apply these in everyday life to solve inevitable moral conflicts.

To be effective in this endeavour, many advocates of the cognitive development approach (Piaget 1976; Kohlberg 1964, 1984; Lind 2002) strongly believe that "we need the competence to make judgments in accordance with our moral principles and act upon them as well as to enter a moral discourse with our opponents rather than use violence and power to solve the conflict" (Lind 2000). That competence is developed through what has come to be known as a dilemma discussion method.

Professor Georg Lind and his associates declare that teachers of all subjects can be trained to use the method effectively in their classroom on various age levels, from grade five upward (Lind 2000:2). This method is said to have undergone critical views of three decades of intervention studies (e.g., Berkowitz, 1981; Berkowitz, Gibbs, & Broughton, 1980; Lind, 2002; Walker 1983 in Lind 2000, 2004). They tell us that dilemma discussion and other methods of moral and democratic teaching work most effectively if two basic conditions are met:

First, mutual respect and free moral discourse in the classroom. In this case, considering the following guidelines is essential:

-the teacher is a facilitator; s/he is not a master of students’ learning

-the teacher is not to impose his or her aims and pace of leaning

-the teacher tunes into the students’ moral ideals and their pace of development while employing a good understanding of the basic processes of teaching and learning

-finally, the dilemma discussion session is achieved by engaging in a free discourse with the students in the sense of Habermas’s (1983) discourse principles.

-in the discussion, everybody is respected equally and has one vote and one voice regardless of power and status.

Second, high level of persisting attention. Also see the following guidelines:

-let the level of all participating students be kept as high as possible throughout the session

-to do so, alternate the cycles of support and challenge in a certain rhythm

-through challenges, let the students get emotional and attentive, eager to solve a problem or to ease bad feelings

-let challenges not last too long, or get too strong, i.e., let them not raise emotions too high to prevent learning

-switch from the phase of challenge to the phase of support to ensure the individual his or her emotion can calm down to allow again intellectual activities and reflection to recuperate

Professor Lind says that the role of the dilemma is to trigger moral emotions enough to stimulate learning, but not too strongly to prevent learning. It is much like a vaccination in which weakened viruses are injected into the body to stimulate its ability to resist the real virus (2004: p4). That is, educative moral dilemmas are not so real in themselves to impede moral/democratic learning. They are real enough to cause the individual to develop his/her moral and democratic competencies (Lind, 2003, 2006).

The following general guidelines would suffice to mention for effective moral education through dilemma discussion:

-sufficient time for the clarification of the dilemma, i.e., conflicting moral precept

-the teacher is only a facilitator, withholds to give opinion, and gives up the discussion chair

-participants build up solidarity in small group meetings

-keep the attention and learning at an optimal level, phases of challenge and support alternate, which rhythmically change about every 10 minutes

Especial features of the dilemma session are the following:

-initial: sufficient time at the beginning of the session to bring out and clarify the different perceptions of the presented problem by the participants

-dilemma discussion: a phase in which participants rank the arguments of their opponents

-evaluation: a concluding phase of session asking students/participants questions like:

"What have you learned?" "Was it wasted time or would you like to do again sometime?

Thus, while creating a trustable and supportive learning environment in which the learner can develop all his / her abilities in the best possible way, moral education can be taught. The teaching is different from the traditional instruction and classroom management where there is no any positive effect on moral-democratic bahaviour. This approach requires teachers well trained in the art of creating productive learning environment (Lind, 2003). The method is successful, Lind writes, in Germany in primary schools, secondary schools, universities and adult education, and overseas in the USA. Dilemma discussion method is being recommended as effective teaching of moral-democratic competencies (Lind, p5).

Session 2. Resources from Oral culture for moral development

A. Proverbs

Oromo proverbs and moral values

Aspect of development
1. love and friendliness

Proverb
a) Hiriyyaan wal hinamanne, malkaa ceetutti wal kakti

English translation
a) Friends who do not trust each other, do solemn oaths on every spot.

Moral value deduced
a) Unity and oneness is desirable
ii. mutual trust

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Aspect of development
2. honesty and truthfulness

Proverb
a) Qullaa lafa hindhoksan; dhugaa Waaqa hindhoksan
b) Dhugaan aduuma diida teettu tana

English translation
a) One cannot hide his private part from the ground, as one cannot hide truth from God.
b) Truth is that sunlight out there

Moral value deduced
a) Truth is all-pervading

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Aspect of development
3. self-respect and esteem

Proverb
a) Of-hinagarre raafuu lagatti

English translation
a) He who doesn’t’ know himself very well despises cabbage simmer

Moral value deduced
a) To over-judge oneself spoils relation

B. Stories
The following tales are adapted from Margaret Parking’s Tales for Change, 2004. I strongly recommend Oromo Folk Literature as a wide-ranging repertoire where one can carefully select materials to bring into class and adopt to teaching moral education. Margaret Parking’s Tales for Change is meant for promoting organizational leadership and management through stories.

1. Introduction
I’m very often amused when I visit supermarkets and other retail organizations where the staff sport badges saying things like ‘happy to help’, ‘here to serve’ etc when their whole demeanour and behaviour say the very opposite! Just sticking a badge on people does not necessarily change their beliefs. And without that change, it is unlikely that the behaviour will be sustained – as Aphrodite discovered in this next story (although not in a supermarket!).

The Tale

The Cat and her Lover

Once there was a cat, who saw and fell in love with a handsome young man. She went to Aphrodite, the goddess of love, and begged her to change her into a woman, so that she might meet with the young man and make him her lover. Aphrodite, feeling sorry for the cat and her plight, agreed and transformed her into a beautiful young woman. Upon seeing the woman, the young man instantly fell in love with her and took her to be his bride.

The first night, whilst they were alone in their bedchamber, Aphrodite, who could not resist her own curiosity as to whether the cat’s instincts had changed along with her appearance, let loose a mouse into the room. The young woman, completely forgetting where and who she was, instantly leapt off the bed and chased the mouse in order to eat it.

Aphrodite, disappointed in the young woman’s behaviour, immediately changed her back to a cat.

Moral

We may be able to change our behaviour – but do we really change our inner nature?

Reflections/ Trigger

1. What do you understand as the meaning of the story?

2. Who is represented by the cat in your organization?

3. Has this person changed his or her inner nature – or just behaviour?

4. What ‘mouse test’ could you set?

5. Discuss how the story might have ended differently.

2. Introduction

Someone told me this story in a smoky hotel bar somewhere – so long ago, I’m afraid I’ve forgotten who and the point that the person was making! But I like to use it when groups are engaged in their favourite game of ‘change involves everybody else but me…’ In other words, it seems easier to get others to take action rather than taking action yourself!

The Tale

The Cigarette Story

A man, desperate to give up smoking, read an advertisement in the local newspaper, which reads:

WANT TO MAKE POSITIVE CHANGES IN YOUR LIFE? SEND £5 FOR AN INSTANT AND GUARANTEED CURE FOR SMOKING.

Intrigued and thinking that, having tried everything else, he had nothing much to lose, he duly sent off his money and waited for the miracle cure to arrive on his doorstep.

Sure enough, a few days later, a small envelope arrived and, although disappointed at its size, the man eagerly tore it open. Inside was a small card on which were the words:

INSTANT AND GUARANTEED CURE FOR SMOKING
DON’T BUY ANY CIGARETTES.
DON’T BORROW ANY FROM A FRIEND.

Moral

We might say we want to change – but are we really prepared to take action ourselves?

Reflections/ Trigger

1. Should the man have asked for his £5 back?!

2. What change are you/others trying to make?

3. What action do you need to take?

4. The story implies that we have to take responsibility for our own actions and not rely on others. Do you agree?

5. How could you encourage others to take more responsibility for themselves?

3. Introduction

I was reminded of this story recently, when I was working with a team of 12 people – but, to be more accurate, it was actually a group of 12 individuals! This story is based on an old Aesop fable. The message is not new – although it’s always worth reminding your team that there are dangers in becoming too individualistic, to the detriment of the team. Particularly during periods of change, it’s good for a team to stick together (no pun intended!).

The Tale

The Father and his Sons

A man had a family of sons who, to his dismay, were always arguing amongst themselves. Unable to resolve their differences, the father decided to give them a practical illustration of the dangers of disharmony, and to this end he asked one of the young men to fetch him a bundle of sticks. When the bundle of sticks was brought to him, he passed it round to each of the sons in turn, saying, ‘Try your best to break the bundle into pieces.’

As hard as each son tried, none of them could break the wood. Next, the father untied the bundle of sticks and, one by one, passed a single stick to each son, with the same injunction, ‘Try your best to break the stick into pieces.’

This time, the task was easy. Each son, with no problem, broke the stick in two. Then the father addressed his sons: ‘Let this be a lesson to you; if you are of one mind, like this bundle of sticks, then no external enemy or agent can injure you. But if you are divided and argue amongst yourselves, you will be as easy to break as these sticks.’

Moral

United we stand; divided we fall.

Reflections/ Trigger

1. How can you relate the story to your own experience?

2. Do teams in your organization see themselves as ‘individual sticks’ or a ‘larger bundle’?

3. Can some teams be both?

4. How might this story be used with the team to promote harmony?

5. What might encourage teams in your organization to‘bundle’ together?!

V. Conclusion

It has been argued that public demand for the moral development of the young is ever increasing. Professional educators and lay people appear to be persuaded that schools and higher institutions can do much more with moral education and that now it is extremely important to direct more attention and energy to this concern. Granted, there is a general agreement that schools and our higher institutions should embark upon more and better, if any, programmes of moral education. However, there remains a great deal of fear, I presume, about what this education is to be and about how moral teaching might best proceed. That is, one problem relates to the content, and the other relates to the methodology/approach or underlying philosophy. It has been at these pressing practical problems that the present article pointed and made only modest suggestions.

At last, raising the following general but demanding questions, I will come to close my article, saying as Gerald M Regan once said. I also draw my conclusion upon his questions in the article "Moral Education in Theory and Practice" (1975). We hope that discussions can be useful even if we find no answer offhand and an answer which we consider to be correct. Failure to answer those questions to our satisfaction will not be terribly upsetting. In many other instances, we are much more concerned about raising the right questions, though we fail to give right answer right now. Conversely, it would benefit no one if we give the right answer to the wrong question. But if we succeed in raising some of the "right" questions, let’s even give wrong answers to those right questions, and that by itself will not render the discussion useless. We will have all been instinctively wrong until we will get the wrong answer right for the right question. Dialogue is morally imperative to come to one common ground with differences and at last to materialize the project, namely, moral education. Now, the questions!

1. -what is moral reasoning, and how such reasoning relate to moral behaviour? And, what is moral behaviour, i.e., how does moral behaviour differ from any other behaviour?

2. -what is a moral value and does it differ from any other value?

3. -can we justify the claim that some act is moral? If a student sincerely and perhaps passionately believes an act is moral, does such a deep belief make the act moral?

4. -is the distinctions between morals and mores an important one for moral education?

5. -what are the moral demands of the process of teaching? Ought we pay more attention to the process of morally educating as well as to the hoped-for result of educating morally? If the teaching process is to exemplify as well as to encourage moral behaviour, what does this demand of the teacher? Will "humanizing" schools provide us with a programme for moral education? Will programmes of moral education humanize schools?

6. -are there particular kinds of knowledge and skills necessary if one is to be a competent moral educator? If so, what is the knowledge and what are the skills? Can such competencies be acquired? Can the knowledge and skills be taught? Can one be competent or incompetent as a teacher of Physics or History or Literature?

7. -does a historical and/or cross-cultural perspective assist us in understanding our own problems and process of moral education?

8. -we hear frequently claims that we are moving towards a pluralistic society (cf. multicultural education). If that is the case, what does the ideal of pluralism mean for programmes of moral education? Does the ideal, if accepted, commit us to both cultural and moral relativism?

9. -what are some of the practical constraints on moral education in the schools? Since there are disagreements on matters of morality, does this mean that any defensible programme of moral education will either be rejected or will become so controversial as to be ineffective?

10. -today most educators recognize a distinction between education and schooling, i.e., we see schooling as one option for educating the young. Thus we may agree that as a society we need moral education and yet disagree that schooling is the best educational means. Ought schools be given more or less responsibility for moral education? Can schools educate at all without engaging in some activities which may be labeled moral?

11. -today we hear a great deal about the ‘hidden curriculum.’ Are values which are ‘caught’ rather than intentionally taught part of the moral education offered by the school? Is the distinction between what Cochrane calls "value socialization" and moral education an important one? Is it one which is often ignored?

The questions regarding these complex and sensitive issues of moral education are unavoidable, and that the answers are unclear. It is imperative I believe to make an attempt to closely examine into those and other questions relevant to moral/character education.

To treat this acute senselessness and the ‘pathetic egocentrism’ of the young generation, I strongly recommend moral education to be a general panacea.

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