Institute for Christian Teaching
Education Department of Seventh-day
Adventists
FOSTERING THE ADVENTIST ETHOS IN A UNIVERSITY CAMPUS:
AN AFRICAN PERSPECTIVE
By
James B. Mbyirukira
Deputy Vice-Chancellor
University of Eastern Africa, Baraton
Prepared for the
International Faith and Learning Seminar
Held at
Spicer Memorial College, India
November 5-15, 1996
279-96 Institute for Christian Teaching
12501 Old Columbia Pike
Silver Spring, MD 20904 USA
INTRODUCTION
Public universities in Africa are experiencing traumas and tremors due to the deterioration of moral values. There is a widespread cry that many university students in public universities are not living up to the expectations of their parents and members of society and this is causing a lot of concern. Peter Aringo, (1990) former Minister of Education in Kenya once said that students are getting increasingly involved in drug taking. He cities the consequences of this habit as violence and indiscipline.
This observation is quite alarming in that these young people are portrayed as being a threat and danger to themselves and to the entire society, not only now but in the future as well. Lack of Christian values and morals has been accounted for the behavior of these young people.
Enderbrock (1955 p.9) has noted that "No matter what other educational advantages a student may enjoy, if his attitude and convictions with respect to values and morals have been ill formed, he or she is on the high road of trouble."
Many Africans feel that education imparted in public universities lacks a sound moral judgment (Gentui M, 1990 p. 71). It focuses mainly on the cognitive development and neglects the character development of the student. Franklin Roosevelt has said that to educate a person in mind and not in morals results in menace to society.
Many parents
have realized that secular education has failed to prepare their children to be
responsible citizens in their societies.
As a consequence, more and more parents in Kenya are sending their
children to Christian institutions such as the university of Eastern Africa,
Baraton, where they believe that their children will receive true education
that will develop their character and their intellectual knowledge. Unfortunately Christian universities are few
and very expensive. Therefore, students
who so far have access to such universities are those who can afford to pay the
school fees regarding of their church affiliations.
The university of Eastern Africa, for instances, has admitted many students who are not Adventists. As a consequence, the non-Adventists students are exerting tremendous influences on the Adventist students to conform to their values and practice.
As Lingenfelter, S (1993, p.21) puts it: "Christian students cannot live apart from societal environment, their values and norms are intertwined with those of their social environment."
Because of the influence of non-Adventist students on the Adventist students, the University of Eastern Africa is at risk of experiencing a rampant deterioration of the Adventist values and ethics.
The purpose of this paper is to analyze the strategies and practices that administrators and teachers can use to foster the Adventist ethos in a Christian University campus. The University of Eastern Africa, Baraton (UEAB) will be used as the case study and hopefully the outcome of the study can benefit Christian educators.
HISTORY and MISSION of UEAB
The University of Eastern Africa, Baraton is a Seventh-day Adventists institution located in the Republic of Kenya in East Africa. It was established in 1981. This University is the largest Seventh-day Adventist institution on the continent of Africa. It has about 900 students. UEAB is a fully accredited University, which was chartered by the Government of the Republic of Kenya on March 28, 1991. It is also accredited by the Association of Adventist Schools and Colleges.
The University
sees as its mission the advancement of the teaching and people-reaching
ministry of Jesus Christ such as would facilitate the proper mental, spiritual,
physical, and social development of its students. Conscious of its commitment to reach and enrich the many youth who
enter into its portals with
the Gospel truth and grace, the University has adopted a Christian philosophy
that is stated as follows: " As a Seventh-day Adventist institution of
higher learning, the University of Eastern Africa, Baraton sees its mission as
the advancement of quality education and people-reaching ministry of Jesus
Christ Jesus as would facilitate the proper mental, spiritual, physical, and
social development of its faculty, staff, students, and administrators alike".
This institution's mission
is designed to restore God's values in the students and prepare them for the
present life and for the life to come.
UEAB: A CASE STUDY
The University of Eastern Africa, Baraton (UEAB), being a Seventh-day Adventist institution, fosters the usual daily vesper meetings, as well as the weekly Sabbath school and divine service. Students attend these meetings regularly and on time. But when one carefully observes the students going to church, one notices that the majority of students have neither Bibles nor song books. During the divine service, most students sit passively waiting for the service to end. For many students, going to church is more of routine than the fellowship with God.
In August 1996 students at UEAB staged a two-day strike. They boycotted classes and destroyed some property on campus. What students claimed sparked off the strike does not appear to have been the real cause of the strike and the subsequent lawlessness. The real problem was that students felt that they were being subjected to "strict Adventist regulations" such as
(a) Daily worship
(b) Strict observance of Sabbath by avoiding activities which are not in harmony with Sabbath observance such as:
1) Listening to secular music and radio programs
2) Participating in, or watching, sport functions and secular games
3) Studying for classes or reading secular materials
4) Engaging in everyday activities such as laundry, etc.
Analyzing the 900 strong student body, one finds that 51% are not Seventh-day Adventists. It is reported that of the remaining 49% there is evidently quite a portion of nominal Adventists. This makes non-Adventist orientation quite strong. If one couples to this problem of a strong non-Adventist orientation on campus the fact that the community around the campus is basically a non-Adventist, and that the University does not have a church building (the auditorium is used as a church) or other external symbols of a Christian presence, then the task of Christian witnessing becomes difficult.
Looking at the 60-strong faculty members, less than 15% did their primary, secondary, and University studies in an Adventist institution. Those who did not do their studies in SDA institutions are good Adventists but they have not been exposed to the Adventist philosophy of education. Some of them therefore teach as they were taught in public institutions. Some faculty do not know how to relate their teaching to the statement of Mission of the University, especially the integration of the spiritual aspect, in their teaching. Some even believe that the University should deal only with the intellect and the church pastor should deal with the spiritual development of students.
Academic considerations and research are becoming more important than the total development of the student. The mission statement is not often and sufficiently embodied in the academic programs of the University. The writing of a statement of philosophy is important but it is of little value if faculty is unable to translate the concept into practice.
Comments on some schools that do not put the statement of philosophy into action, Hilde, (1980 p.30) said:
"Identifying the philosophy and objectives is an important function in the beginning to build a Seventh-day Adventist school. When this task is neglected, our effort is aimless, uncertainty prevails, and onlookers legitimately challenge the value of our educational system. When on the other hand, we face this task together and accomplish it through prayerful study and research we have the right to be confident that we are making progress in the building of SDA school. And we have reason to believe that in that school the secret and hidden wisdom of God will be revealed."
If UEAB fails to put into practice its mission, then it will be moving into the directions of secular university, and it may be producing students who do not reflect the Adventist values. In his keynote address at the 1992 annual Council, Robert Folkenberg, General Conference President, remarked that
"the Lord has not called us to operate institutions large and small whose services can be delivered just as effectively by similar secular institutions." He added that every element of the entire church organization needs to evaluate its activities, its priorities, and products in the light of our unique, God given mission.
The mission and goal statement of an Adventist university must reflect the reason for institution's existence and must be more than mere words on paper. They must be seen and felt throughout the entire ethos of the university. But what is "ethos"? Ethos is a Greek word, which means "customs" or "conduct."
A. J. De Jong (1990, p.155) defines ethos "as the sum total of all values, traditions, attitudes which together functions in a unique balance and proportions of that particular institution. It is the ethos which creates the workplace for faculty members, administrators and students". If the ethos is the one that create the workplace of faculty, administrators, and students, in an Adventist university, Christian faith should then be the core of each member of the university worldview.
Faith is an essential factor in Christian life. According to Humberto Rasi,
"It is faith that brings coherence to all the bits and pieces that makes up our life and provide unity and meaning to what we do and what we are. It is faith that has the power to sustain us in an imperfect fallen world. Faith is intimately connected with and serves as the core of each individual's worldview. This fundamental framework through which we view life and the world is, in turn the basis of our beliefs, that determine our values and guide our behaviour."
Rasi, H. diagrams these concepts as follows.
UEAB has not given up its Christian vocation and point of reference to become like a public University but one can see the conjunction of Adventist Christian and learning rather than their integration.
There is, obviously, a parallel relationship between Christian faith and learning and this does not encourage the fostering of Adventist ethos.
FACULTY'S AND STUDENTS, VIEWS OF ADVENTIST ETHOS
The writer conducted an informal interview with ten UEAB faculty members with the purpose of getting their views on Adventist ethos. The following is a summary of what they perceive as Adventist ethos:
1) Belief that God's character is the basis of Adventist values.
2) Adherence to the Christian moral code as spelt out in the ten commandments.
3) Emphasis of equality of humanity without regard to race, gender, ethnicity, religion and social status.
4) Belief in morality in the area of eating, drinking, and dress.
5) Belief in individual's body being the temple of the Holy Spirit thus necessitating avoidance of narcotic drugs and stimulating beverages.
The students were also asked what their views were of the Adventist ethos. The researcher met with 30 students selected at random and asked them to give their views of the Adventist ethos.
The following is a summary of what they perceive to be the Adventist ethos.
1. Rigidity
2. Legalism
3. Lack of flexibility in accommodating other churches
4. Modesty
5. Temperance (no meat in the cafeteria)
6. Ethnocentrism
From the student's response one can see that either they have a misconception of the Adventist ethos or the University has not instilled in them the Adventist values. It is unfortunate that some of the respondents, who will graduate soon, seem not to know the values of a Seventh-day Adventist University.
If one compares the faculty's and the student's views of the Adventist ethos, one sees that they are diametrically opposed. The problem here may be the failure by the faculty to bring the philosophy of the University into the daily experience of the students.
I believe that if there was intensive interaction between faculty, administrators, and students in co-curricular activities especially on the spiritual dimension, the students, views of the Adventist ethos might have been different. There is no other factor that binds the University together or transmits the University unique mission than the University ethos.
De Jong (1990, p.146) observes that
"Excellence at a church related college means having faculty members, administrators and other staff members surround the students with a care attitude, spending time with the students and sharing ideas, personalities, values and faith, always encouraging those students, making demands upon them, implementing them, cajoling them but always loving them."
Adventist values such as love, integrity, honesty, modesty, humility etc, should be inherent in the total education of students. The Adventist ethos may be manifested on campus if each member of the University community treats one another with dignity and when each member of the University believes that his or her true identity lies in belonging to Christ rather than to a church, or to an ethnic group.
If Adventist institution could live up to the vision of Adventist education that has been so well articulated by Ellen G. White, Adventist institution would be models of true Christian values.
ADVENTIST PHILOSOPHY OF EDUCATION AND Mrs. WHITE'S VIEWS ON ADENTIST ETHOS
E G White's views on Adventist ethos are reflected in her vision of a Christian education in her book Education (1923, pp.14, 15). In the passage that summarizes her entire philosophy of Education, she points out that if we are to comprehend the meaning and goal of education, we will have to understand four things about man: (1) his original nature (2) the purpose of God in creating him (3) the change that took place in the human condition at the fall and (4) God's plan for yet fulfilling His purpose in the education of the human race.
Even though man sinned, God did not turn his back on him in his hopeless condition; He still intended to fulfil His purpose for the human race by restoring His image in man through the plan of salvation. Therefore E. G. White's view indicated that the primary purpose of education is to lead students to God for redemption. Knight (1980 p.171) in reference to E G White's writing on the redemption part of education has said:
"Christian ethic is redemptive and restorative. In the fall man became alienated from God, his fellow men, himself, and his physical environment. The role of the ethical life is to allow man to live in such away as to restore these relationships and to bring man into the position of wholeness for which he was created … In addition, and perhaps most importantly the ethical implications of the loving character of God are directly related to the character building role of Christian education. This is central to Christian education since one of its foremost tasks is to help the student develop a Christ like life."
In her vision of Christian education E. G. White wrote that the all-important thing in education should be the conversion of the students. It is upon the foundation of the new birth experience that Christian education can proceed with its other aims and purposes. If it fails in his foundational and primary purpose, it will have failed entirely. It is imperative that every phase of Christian education, the character of the teacher, the curriculum, the methods of discipline, and every other aspect reflect Christ.
To reflect Christ's character suggests purity, integrity, and all virtues in a positive interpretation of His perfect law and further, that the underlying principle of these virtues is understood to be love.
In summary E G White's view on Adventist ethos is that it is based on Christ.
RELATIONSHIP BETWEEN CHRISTIAN VALUES AND AFRICAN VALUES
African notions of morality and ethics have not been fully studied, and many books either do not mention them or do so in passing.
Idowu (1962 p.236) is one of the few exceptions who devoted a whole chapter of his book to question of God and moral values among the Yoruba. What he wrote about the Yoruba beliefs applies to most African societies. In his book, Idowu (1962) argues that for the Yoruba, moral values derive from the nature of God himself, who they consider to be the "Pure King", one clothed in white, who dwells above and is the essentially white object, white material
