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Education in Ethiopia has been dominated by the Ethiopian Orthodox Church for many centuries until secular education was adopted in the early 1900s. Prior to 1974, Ethiopia had an estimated illiteracy rate well above 90% and compared poorly with the rest of Africa in the provision of schools and universities. After 1974 revolution, emphasis was placed on increasing literacy in rural areas. Practical subjects were stressed, as was the teaching of socialism. Recently, there has been massive expansion throughout the educational system. Primary school education consists of two cycles from grades 1 to 4 and grades 5 to 8. Secondary schools have two cycles from grades 9 to 10 and grades 11 to 12. Primary schools have over 90% of 7 year olds enrolled although only about half complete the two cycles. A much smaller proportion of children attend secondary school and even fewer attend the second cycle. School attendance is lowest in rural areas due to lack of provision and alternative occupations. The school curriculum in later years covers more subjects at a higher level than curricula in most other countries. Low pay and undervaluation of teachers contributes to poor quality teaching. This is exacerbated by large class sizes and poor resources resulting on poor performance on national assessments. There is evidence of corruption including forgery of certificates. Many primary schools have introduced mother-tongue teaching but there have been difficulties where small minority languages are concerned. English medium instruction remains a problem throughout the later years of education. Girls' access to education has been improved but early marriage decreases their attendance. Girls' educational attainment is adversely affected by gender stereotypes, violence, lack of sanitary facilities and the consequences of sexual activity. Jimma University is addressing some problems women experience in higher education. TVETs have introduced competence based assessments although many lack adequate resources. Teacher training has been up-graded. All higher education has been expanding but this has not been accompanied by sufficient expansion in staffing and resources. There have been difficulties in introducing BPR with poorly paid university staff supplementing their incomes where possible. Universities need to match training to market demands. All colleges and universities suffer from the same disadvantages as schools. Library facilities are poor, classes are large and there is lack of equipment. ==Pre-1900 history== Although the existence of inscriptions prove that literacy preceded the adoption of Christianity as the recognized religion in Ethiopia, by the time of the earliest surviving records formal education was controlled by the church. Educational opportunities were seen as the preserve of Ethiopia's ruling Amhara class.〔Damtew Teferra and Philip G. Altbach, eds., ''African Higher Education: An International Reference Handbook'' (Indiana University Press, 2003), pp. 316-325〕 However, these efforts provided educational opportunities to only a few; Samuel Gobat estimated that "where Amharic is spoken, about one-fifth of the male population can read a little, and in Tigre about one twelfth."〔Richard Pankhurst, ''Economy of Ethiopia'' (Addis Ababa: Haile Selassie University, 1968), p. 668〕 According to Richard Pankhurst, the traditional education provided by the church : began with the learning of the alphabet, or more properly, syllabary, made up of 26 base characters, each with seven forms, indicating the various vowels. The student's second stage comprised the memorization of the first chapter of the first Epistle General of St. John in Geez. The study of writing would probably also begin at this time, and particularly in more modern times some arithmetic might be added. In the third stage the Acts of the Apostles were studied, while certain prayers were also learnt, and writing and arithmetic continued. The children, who also studied signing would now be able to serve as choristers. The fourth stage began with the study of the Psalms of David and was considered an important landmark in a child's education, being celebrated by the parents by a feast in which the teacher, father confessor, relatives and neighbors were invited. A boy who had reached this stage would moreover usually be able to write, and might act as a letter writer. ... Other work in this stage included the study of Praises to God, and the Virgin Mary, the Song of Solomon and the Songs of the Prophets. Many people have learned the song of Solomon.〔Pankhurst, ''Economy of Ethiopia'', pp. 666f〕 The higher education the Ethiopian Church provided involved Church music (divided into ''digua'', ''zemare'' and ''mawaset'', and ''qidasse''), poetry, mathematics, history, philosophy and manuscript writing. Another field of study was ''aquaquam'' or the religious dance performed as part of church services.〔 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Education in Ethiopia」の詳細全文を読む スポンサード リンク
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