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TEACHERS
MORAL STANDING AND ITS EFFECTIVENESS ON RELIGION IN NATION BUILDING
CHAPTER ONE
1.0 INTRODUCTION
1.1 BACKGROUND OF THE STUDY
Ever since the implementation of the CRS
programme there have been the question about the moral standing of the teachers
that are going to teach it. Teachers in general are seen has role models for
the students that they teach. In the case of a teacher of CRS, moral lessons
are a key part of the subject and when the teacher is found wanting in that
particular aspect then there is a problem of what is being taught.
There is a
proverb that goes ‘practice what you preach’ when a teachers moral
standing can be questioned then such a
teacher is not in the right place to teach CRS.A teacher cannot teach one thing
and act another because student tend to forget what they learn in the classroom
but remember the actions of the teacher. When a teacher teaches about humility
and respectfulness in class but he or she is seen being disrespectful to the
head of teachers, this does not show a good example to the students being
taught because to the student they will feel if our teacher can do it so we
can. And if students graduate with this type of attitude, it affects the future
development of the nation. When a child is trained with that type of attitude
he or she would have a bad moral value later in life because of the
repercussions of what the student learnt in class.
1.2 STATEMENT OF THE PROBLEM
The problem
faced in this particular study of teachers moral standing and its effectiveness
on nation building using Amuwo Odofin as a case study. The problem in this
Local Government of the moral standing of teachers and how it was affected
their students and how it affects the nation at large.
There are
numerous cases of malpractise in amuwo odofin local government which was
organized by the teachers that are meant to be teaching them to be better
citizens of the nation. Some schools in this area have been blacklisted that
WAEC/NECO can not be conducted in the premises. The following schools are
blacklisted in Amuwo Odofin Local Government Area.
- Hope Bay College, Mazamaza, Amuwo Odofin
Local Government Area
- Festac College, Festac-Town Amuwo Odofin
Local Government Area
- Junif Pride International private school,
festac town, Amuwo Odofin Local Government Area
As a result
of the highlighted problems above, this study focuses on the teachers moral
standing and fits effectiveness on religion in Nation building .
1.3 PURPOSE OF THE STUDY
The
following specific objectives will be achieved in this project:
(a) A survey will be carried out to determine
the present moral standing of teachers.
(b) To identify the effect that the teachers
have on their students
(c) How to train teachers for positive
character reformation
(d) To prefer recommendation which could help
in solving the problem
(e) Identifying the integrative ethical
education model: five steps of moral character development.
1.4 RESEARCH QUESTION
For proper
treatment of the delineated problems, the following research questions were
raised to guide the study;
(1) To what extent does the teachers moral
standing affect the students development?
(2) To what extent does the teachers moral
standing affect the nation building?
(3) What is the attitude of students towards
the study of moral standing in both junior and secondary school
1.5 HYPOTHESIS
The
following null hypotheses were formulated to provide further guidance in this
study:
(1) Teacher’s moral standing great effect on
the students development.
(2) Teacher’s moral standing may or may not
have any effect on nation building in a whole.
(3) Some students of both the junior and
senior school regard the study of moral
education has a well needed subject while some see it has a waste of time
1.6 SCOPE AND LIMITATION
The study
was carried out in Amuwo Odofin Local Government area of Lagos state. The
researcher hopes to limit the distribution of questionnaires to (15) fifteen
secondary schools because of time factor and financial constraint.
1.7 SIGNIFICANCE OF THE STUDY
The findings
of this study will be of benefit to the teacher, students, parents and the
nation at a whole in knowing the effect of the Christian religious knowledge
teachers moral standing on nation building. The people in government will be
armed with the resources to ensure the moral development of the students
graduating from secondary schools. The teachers of CRK will be well scrutinized
and carefully selected because of the
repercussion of their attitude in the life of the students, thus bringing about
the final result of the attitudes that the graduate have on nation building.
1.8 DEFINATION OF TERMS
The
following terms were operationally defined:
(1) Teachers
(2) Moral Standing
(3) Nation Building
(4) Religious Education
(1) TEACHERS
A teacher or
schoolteacher is a person who provides education for pupils (children) and
students (adults). The role of teacher is often formal and ongoing, carried out
at a school or other place of formal education. In many countries, a person who
wishes to become a teacher must first obtain specified professional
qualifications or credentials from a university or college. These professional
qualifications may include the study of pedagogy, the science of teaching.
Teachers, like other professionals, may have to continue their education after
they qualify, a process known as continuing professional development. Teachers
may use a lesson plan to facilitate student learning, providing a course of
study which is called thecurriculum.
A teacher's
role may vary among cultures. Teachers may provide instruction inliteracy and
numeracy, craftsmanship or vocational training, the arts, religion,civics,
community roles, or life skills. A teacher who facilitates education for an
individual may also be described as a personal tutor, or, largely historically,
agoverness.
In some
countries, formal education can take place through home schooling.Informal
learning may be assisted by a teacher occupying a transient or ongoing role,
such as a family member, or by anyone with knowledge or skills in the wider
community setting.
Religious
and spiritual teachers, such as gurus, mullahs, rabbis, pastors/youth pastors
and lamas, may teach religious texts such as the Quran, Torah or Bible
Acertified teacher is a teacher who has earned credentials from an
authoritative source, such as the government, a higher education institution or
a private source. This teacher qualification or teacher qualification gives a
teacher authorization to teach and grade in pre-schools, primary or secondary
education in countries, schools, content areas or curricula where authorization
is required. While many authorizing entities require student teaching before
earning teacher certification, routes vary from country to country. A teaching
qualification is one of a number of academic and professional degrees that
enables a person to become a registered teacher. Depending on country, such
qualifications may for example include the Postgraduate Certificate in
Education
(2) MORAL STANDING
What is
moral standing? An individual has moral standing for us if we believe that it
makes a difference, morally, how that individual is treated, apart from the
effects it has on others. That is, an individual has moral standing for us if,
when making moral decisions, we feel we ought to take that individual's welfare
into account for the individual's own sake and not merely for our benefit or
someone else's benefit.
Take, for
example, a doctor who attends to the physical welfare of her patients and
believes that it would be morally wrong to mistreat them. Suppose that she
believes this, not because of any benefits she will derive from taking good
care of them nor because she is afraid of being sued, but only because she has
a genuine concern for her patients' well-being. Her patients have moral
standing for her. On the other hand, take a farmer who looks after the welfare
of his cows and who also believes that it would be morally wrong to mistreat
them. But suppose he believes this only because mistreating them would decrease
their milk production and their milk is an essential source of nourishment and
income for his family. Although this farmer considers his cows' welfare, he
does so only for the sake of his family and not for the sake of the cows
themselves. For the farmer, the cows have no moral standing.
The oldest
and most prevalent view of who has more] standing is that belief that only
human beings have moral standing; only human beings ultimately count in matters
of morality. This anthropocentric or "human centered" conviction is
usually linked to the idea the only creatures with the capacity to reason
(perhaps as expressed through language) have absolute value and consequently
they are the only creatures whose well being ought to be taken into account for
their own sakes.
The ancient
Greek philosopher Aristotle, for example, viewed nature as a hierarchy,
believing that less rational creatures are made for the benefit of those that
are more rational. He wrote: "Plants exist for the sake of animals, and
brute beasts for the sake of man." In a similar vein, the seventeenth
century philosopher Immanuel Kant wrote: "So far as animals are concerned
we have no direct moral duties; animals are not self" conscious and are
there merely as a means to an end. That end is man." For these thinkers,
therefore, only human beings have moral standing, so the welfare of other
creatures matters only if they are useful to humans.
The
conviction that only human beings ultimately count in morality doesn't imply
that we have no moral obligations whatsoever toward nonhumans. Even
anthropocentric views hold that it is immoral to destroy plants or animals
needlessly since by doing so we are destroying resources that may provide
significant benefits to ourselves or to future human generations. Some
anthropocentric positions also hold that all cruelty toward animals is immoral
because, as the philosopher and theologian Thomas Aquinas put it, "through
being cruel to animals one becomes cruel to human beings." Nonhumans
count, however, only to the extent that the welfare of human beings is
affected.
Although
every anthropocentric ethic holds that, morally speaking, only humans can
matter, there is wide disagreement about exactly which humans matter. Some
anthropocentric views hold that any human creature that has at least the
potential to be rational has moral standing. According to this view, a fetus
has moral standing. Others hold that only those humans who are already rational
count morally. From this perspective a fetus doesn't count. Other
anthropocentric views claim that both present and future generations of humans
count, while still others argue that only currently existing humans count.
In the
eighteenth century the view that only humans count was challenged by several
philosophers, including the utilitarians Jeremy Bentham and John Stuart Mill.
According to these philosophers our only moral duty is to maximize pleasure
which, they claimed, is the only fundamental good, and to minimize pain, the
only fundamental evil. In making moral decisions, therefore, we have to take
into account all creatures, rational or not, that have the capacity to
experience pleasure or pain. As Bentham wrote, "The question is not, Can
they reason nor Can they talk, but, Can they suffer?"
This early
view, which extended moral standing to animals, set the stage for the
"animal rights" movement. Following in the footsteps of Bentham and
Mill, utilitarians in the 1970s began vigorously defending the view that it is
as immoral to inflict pain and suffering on animals as on human beings. For
humans to fail to recognize the moral standing of animals, they argued, is
discrimination on the basis of species and is as wrong as discrimination on the
basis of race or sex.
Some
defenders of animal rights, however, argue that the welfare of animals matters
morally, not only for utilitarian reasons, i.e., minimizing pain, but also
because animals have moral rights that should not be violated. They claim that
the rights of animals are based on the idea that animals have interests, and
moral rights exist to protect the interests of any creatures, not merely those
of human beings. Others have held that animals have a life of their own
deserving of respect. Advocates of animal rights have concluded that in
addition to freedom from pain, animals have a right also to protection of their
interests or to respectful consideration of their independent lives.
During this
century an even broader view of what has moral standing has emerged, one which
holds that all living things have moral standing. The most well-known proponent
of this view is Albert Schweitzer who claimed that all life merits reverence.
More recent philosophers have based their stand on the view mentioned above
that anything with interests has moral rights. They point out that all living
entities, including trees and plants, have interests, exhibiting certain needs
and propensities toward growth and self-preservation. All living entities,
therefore, have rights to the protection of their interests and we have an
obligation to take these interests into account in our moral deliberations.
Perhaps the
broadest view about what counts morally is the view that entire natural systems
count. This "ecocentric" view was first put forward by the naturalist
Aldo Leopold who argued in favor of a "land ethic" that gives all of
nature moral standing. He wrote: "The land ethic . . . enlarges the
boundaries of the community to include soils, waters, plants, and animals, or
collectively, the land." For Leopold and many others, whole ecological
systems, such as lakes, forests, or entire continents, have an
"integrity" or a "welfare" of their own that should not be
harmed or damaged.
(3) NATION BUILDING
DEFINATION:
The development of behaviors, values, language, institutions, and physical
structures that elucidate history and culture, concretize and protect the
present, and insure the future identity and independence of a nation.
Nation building
refers to the process of constructing or structuring a national identity using
the power of the state. This process aims at the unification of the people
within the state so that it remains politically stable and viable in the long
run. Nation-building can involve the use of propaganda or major infrastructure
development to foster social harmony and economic growth
Nation
building and development has many dimensions and is dependent on several
factors some of which are natural while others are man’s self – imposed
problems. The singular enemy the human race has is itself and the greatest
danger he faces is his ability through his action or inaction to cause his
survival or extermination. The difference lies in the right application of his
natural endowment in the form of natural and human resources.
Nation
building and development has to be sustainable in practical terms and is
dependent as stated above on available resources, the ability to optimize the
application of these resources beneficially as well as preserve the physical
environment safe, healthy, stable and highly conducive.
Sustainable
development can be defined as “a development which permits for economic growth
but at the same time demands the protection of the environment.” (Brundtland
1987) defines sustainable development as “a development that meets the needs of
the present without compromising the ability of futur
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