A clear baseline is thus established, which facilitates the implementation of vector interventions based on material facts and figures on the ground. It is the opinion of this author that approaching a knowledge value revolution is the most viable idea to leverage the functional capacities of the Nigerian political and economic ecosystems to achieve a breakthrough in five years. , then to complete assimilation before the decade. out.
The practical framework for this revolution should be based on five development goals, intended to replicate the process of anthropological cognition. This is captured in the vision of a project I am involved in, working with some of the North West state governments.
The first is improving and sustaining access as well as significantly improving enrolment, retention, transition and completion rates for primary and secondary school children and indigent out-of-school children (OOSC ). Specific actions under this component will focus on creating a critical mass of skilled and capable brains, sufficiently numerous and pervasive to flood all relevant ecosystems in society. One of them is the RUMFA lever, which stands for the Renewable Uniform Management Framework for Almajirai. In abstract terms, it is simply an inversion of the tried and true social experiment of a simplistic conversion from tsangaya to boko.
Simply put, it doesn’t and won’t work given the structural incompatibility of the two models. RUMFA rejects the systemic duopoly that recognizes boko and tsangaya as two different things. Knowledge is knowledge, whether Arabic, European or Chinese. The only difference will be a shift in dimensional focus, where the tsangaya model of teaching and learning that has produced world-class experts in all Islamic sciences in Nigeria and elsewhere will return to classrooms. Both methods of delivery work, but given the contemporary context, the tsangaya/RUMFA approach will produce much better learning outcomes. Instead of simple integration where boko supplants tsangaya, RUMFA’s approach, alongside Islamic studies, will teach the sciences, arts, and humanities based on the rotating uniformity of the tsangaya framework.
This will of course involve a fundamental reimagining and reconceptualization of teaching and learning processes that are grounded in the popular culture of Islamic Sudan. If, for example, the periodic table were to be taught in the same way that school children learn Arabic and the Quran, it is conceivable that it would be an instant hit, especially if applications and parallels could be devised in the context. history of Sudan. The cultural and intellectual resistance that got in the way. When learning was called boko, it would be immediately overcome and learned with the same enthusiasm as the Quran is granted. This means that the learning will be further reinforced by subliminal messages and images, based on Islamic worldview and relativity.
To alleviate the problem of apathy when it comes to girls’ education, another innovation will build on an elaborate advocacy campaign called ‘Mau’uda Lever’. The campaign, like other ESIDI interventions, is designed to target actual problems rather than their symptoms, and its generic aim will be to compare the deprivation and/or discrimination that girl children face with the act of bury female babies alive in pre-Islamic Arabia.
To reinforce and sustain the results of this measure, human capital savings accounts funded to the tune of USD 100,000 will be established and allocated accordingly as an education insurance utility. Accounts awarded to selected beneficiaries will fully fund their studies up to a maximum of three higher degrees, as well as housing, healthcare, and other personal overheads for the duration of the studies.
To complement the conventional structure that forms around the passively coercive structures of the education system where teaching and learning take place within the four walls of a classroom, an online cadastral community of basic school children will be created based on community units. These units develop sequentially, up to the general assembly of all levels of architecture, namely, students, teachers as well as administrators. This instrument, entitled “Peer Lever”, will serve as a basis for sharing resources and ideas in order to solve complex and real problems that each community unit faces, as a network of moral, psychosocial, academic/social support. The resulting hive mind should amplify collective strengths while significantly mitigating individual weaknesses. He will also play an important role in ensuring that no one is left behind in every conceivable condition.
The second objective will be to close the gaps in human resources in terms of quantity and quality. It is necessary that the human resources involved in the formation of minds according to the specifications required for the assimilation of the value-knowledge are numerous and competent. Mechanisms developed in support of this objective, such as the Hudahuda Lever, will seek to increase the immediate availability of qualified education as well as administrative assets in all fields through a number of short, medium and long term.
Part of the implementation structure is the Peer Lever utility mentioned under objective 1. This online teaching and learning mechanism will be able to be integrated into the Peer Lever platform and will further facilitate learning at distance. Hudahuda will provide the education system with world-class expatriate resources within the most knowledge-based online circles on a voluntary basis.
The network will attract interested and qualified volunteers, with priority given to university research students and scholars, knowledgeable Quora, YouTube communities, education development foundations, Silicon Valley technology scholars, development thinking, etc. to give lessons without permanent or well-qualified teaching resources. On the ground. Due to the necessities created by the COVID-19 pandemic, online learning has turned into a circumstantially highly effective academic culture due to the source of refinements and added features.
(To be continued)