Education In Mozambique - A Tool For Constructive Tolerance

Education in Mozambique:

“A Tool for Constructive Torelance”

Fr Alberto Maquia SJ

Education in Mozambique has not always had the same characteristics. In the period before independence in 1975 education was characterized by domination, alienation and Christianization. Education of the elite, for the colonizer, was designed to transmit aristocratic values and standards. For the indigenous people, the colonized, education was practically reduced to just learning to read, write. It was structured primarily to accommodate the interests of the settler, to prepare individuals to perform different social functions in society. The period from 1974 to 1975 is crucial in the history of Mozambique. It saw a great deal of transformation based on the experiences and vision of the Front for the Liberation of Mozambique (FRELIMO), to model society on the principles defended by the movement during the armed struggle. FRELIMO designed education, which was essentially political and ideological. State policy became ‘education for all’ with the expansion of the school network, systematization of the education, teacher training and continuous curriculum review. While adapting to the socio-political, economic and cultural contexts, post independence education was characterized by reforms expressed in these main milestones: the emergence of law 4/83 and law 6/92; of the National Education System (SNE). Law 4/83 aimed to spread the use of the Portuguese language through teaching, contributing to the consolidation of national unity, making teaching instructions revolutionary bases for the consolidation of popular power deeply inserted in the community (BR. # 12, 1983, p. 24). Law 6/92 aimed to

guarantee basic education to all citizens according to the country’s development through the progressive introduction of compulsory education. (BR. # 19, 1992, p. 104). With these two laws that were the preamble to the National Education System it is noticeable that both laws of the two education systems in Mozambique aimed to give priority to the formation of young people towards patriotism and revolutionarism while ensuring access to education for everyone within the parameters recommended by the Mozambican government. What went wrong with the method of education adopted by the Mozambican government after independence which had very clear objectives, such that today the system is no longer contributing to the formation of citizens who are aware of their humanity and responsible for

their own progress? The answer to this question is not that simple, but for the case of education in Mozambique, economic liberalization meant the emergence of private educational institutions to meet different levels and gradual financial autonomy of schools. As a way of responding to the goals of the millennium, i.e., the 2025 Agenda, the country has had to extend the school networks, specifically with regards to basic education in an attempt to provide holistic education by 2015. In addition the government is making efforts in adult education. But neoliberalism brought with it a crisis of identity and an acute crisis of ethical values. Capitalism and the market economy, which in Mozambique appear historically linked to structural adjustment programs, have been interpreted not only as a possibility for private property, but as an opportunity for quick enrichment by various quarters of the society. Economic liberalization brought with it an exacerbated appetite for easy wealth through corruption. Liberalization also meant, in part, a

gradual “divorce” between the state and the schools, especially with regard to systematic supervision. The teachers paid by the state to work in public schools turned to corrupt practices like markets for grades and or vacancies obtained through sexual favours without reprisals. This corruption is already institutionalized in education, involving teachers, students, guardians, office holders, school managers and so forth. Lucas (2013) points out, among other causes of corruption in education, the meager wages, the lack of encouragement, problems linked to appointments and career advancements, the lack of serious inspection in the sector and a lack of evaluation. Mozambique is a young nation with challenges that demand a lot of hard work from its population that is required to have a high sense of responsible citizenship. In his speech, proclaiming the independence of Mozambique in 1975, Samora Machel emphasized the need to learn to produce and to fight better (speech delivered in 1971). But four decades after the proclamation of independence revealed a winding trajectory to the present day. Many scenarios characterize today’s Mozambican society. The scenarios that represent a challenge for Mozambicans are: “the goat scenario”, “the crab scenario” and “the turtle scenario” (Agenda 2025). The “goat scenario” is the worst. It is characterized by the alteration of the variables Peace and Social Stability, in the sense of its deterioration, regression in the quality of human capital and proliferation of corruption and greed. The “crab scenario” is characterized by change in the Democracy and Participation variable, admitting some growth, but with a worsening of social tensions, as well as a sharp drop in human and social capital. The “turtle scenario” involves the growth of the Competitiveness and Technological Transformation variable leading to a relative improvement in human capital, social capital, the economy, and development, as well as governance. The “bee scenario” is the one in which the variables Peace and Social Stability, Democracy and Participation, Competitiveness and Technological Transformation would present a positive performance, providing good economic and social development. This would be the ideal scenario to make Mozambique a nation capable of providing well-being for its citizens. For Niquice (2017, p. 182) “the bee scenario” represents a challenge for the construction of true citizenship. And he affirms that “the challenges need to invest in constructive dialogue, in the negotiation characterized by openness, where each citizen can give his services for the development. Work discipline, an entrepreneurial spirit is required. In this sense, the school ‘forges’ this training through pedagogical work that encourages and develops a culture of learning”. This can be well supported by the four pillars proposed by UNESCO (1996) on education for citizenship, which include learning to know, learning to do, learning to be and learning to live together, with others. Mozambique needs an education system that can take a leap in quality, not only in relation to systematized knowledge, but also in forming human beings who think, relate, interact and seek solutions to problems about coexistence. So the lack in the formation of citizens who respect the rights of others, who have good selfesteem, who know how to fight for their rights and are aware of their duties needs to end (Thomaz, L. et al., 2008). It is an arduous task for the school community to continue the basic human education initiated in the families. Therefore, training for citizenship should be the main concern of the school. There is no point in “filling” the students’ heads with content from different subjects or courses that make up the curriculum, if the student does not apply this knowledge to improve the relationship with his neighbour. A properly educated person who has received human formation should be indignant at situations of disrespect for human rights, demand compliance with laws, act at all times and places within the precepts of respect and human dignity. This is only possible when the school as a whole provides comprehensive education, which leads students to act as responsible citizens who have both rights and duties at all times and places. In view of this, Mozambique needs to redesign its education method so that it can become an education based on constructive tolerance built through a commitment among people who make up the society in which they exercise the ability to reason, and transform their situation through values such as solidarity, cooperation, friendship, respect for difference, horizontal dialogue, the constructive transformation of conflicts, equity, democracy and tolerance. This can facilitate the generation of changes in all aspects of life, from its most intimate dimension to the most public. This type of education can promote the peaceful recognition of differences while allowing plurality to flourish through a type of respect that manages coexistence. Finally, since education is an essential human need, we must always teach and learn within the horizon of the growing humanization of the human person. Educational theories must increasingly be designed for a conscious promotion of pedagogical practices of life, freedom, autonomy, hope, human values, justice and peace in favor of the re-humanization of citizens. “Education that does not promote these values does not deserve the name education” (Freire, 2014a). The bastion of tolerance is education.