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The Socratic Talanoa and Seminar Series of Lo'au...
Kuo kamata foki hano hiki ha ngaahi vitio hokohoko 'e...
'I he Uike ua 'o Tisema ni ne lava lelei ai ha ouau 'ilo kava 'i...
In the last weekend of November 2016, Lo'auan staff,...
University Facts why Lo'au University is the first in Moana
- Lo'au University was appointed by the Board of Founders of CUAM Foundation University at Benevento in Italy in January 2014 as one of the 72 partner universities to run its educational and scientific research programs.
- Lo'au University is in partnership with CUAM to run a health global project with a budget of $300 millions under the funding programs known as Horizon 2020 by the European Commission.
- Lo'au University is currently recruiting students, lecturers, researchers and staff from different parts of the world to studyng and working in its online educational programs, activities and operation.
- Lo'au University offers scholarships and financial assistance of approx $10 miilions per year to students from around the world to study for their Proficieny Level One (PLOne)/BA, PLTwo/MA and PLThree/PhD Degrees.
Lo'au University in the Kingdom of Tonga has sent to Europe today the names of 10 students to study between September 2017 and September 2018 at the Second University of Napoli and CUAM University Foundation in Italy under the European Erasmus Scholarship (funded by European Commission/Union). They are BA, MA and PhD students. Lo'au University in Moana (Pacific) is one of the 73 partner universities from Europe, Africa and the Middle East that formed CUAM University Foundation in Italy in 2014. So all the 73 universities are legitimately and legally recognized as Europeans, and hence are qualified and eligible to the Erasmus Scholarshsip (which is only for Europeans in Europe). Under the same Scholarship, 10 Italian students will also be moving to the Kingdom at the same period and study at Lo'au University. The 10 Lo'auan students are as follows: Holosini Uata Jnr (BA in arts, architecture and Tongan culture), Sitaleki Siu (BA in arts, architecture and Tongan culture), Kaunanga Moli (PhD in education), Miniosa Guttenbeil (BA in history), Hoamofaleono Guttenbeil (BA in philosophy of law), Haydn Lolohea (MA in pscho-therapy and Tongan culture), Lata Matakaiongo (MA in social work/policy), Viliami 'Atelea Afeaki (MA in Tongan culture) Mafi 'Aho (BA in technology) and Siosi'ana Afeaki (MA in Tongan culture)
Professor Futa Helu of 'Atenisi University once said that there are only two ways of education since the Greeks, ""Education for criticism and education for submissiveness, and there is no third." For Lo'au University, the two ways of education is education for thinking and education with no thinking. For the Lo'auans and Helu, the former is a concern with theoretical apparatus whereas the latter is technical. It is philosophical, logical and scientifc with classical and objective form, on one hand; and utilitarian, relevant and practical, on the other hand. Criticism is the key for education according to Helu, i.e. education is a system of thought that teaches critical thinking to students, not in the sense of Descartes in doubting everything under the sun but to question and criticize false and invalid assumptions in philosophical, logical and scientific ways for the mere purpose of finding out their validity and truth.
For Helu, no culture of criticism implies no education in the classical sense of the term in producing the "best and permanent productions of the human mind in thoughts and letters", to use Mathew Arnold and Edward Said's definitions. Without upholding it, we will in effect come to terms with education for submissiveness i.e. the total acceptance of things without the concern with truth and validity, as well as, the promotion of human likeness in whatever form it may be. Criticism is the awakeniing of the mind from submissiveness to scrutinze the invalidity and falsity of a given matter of concern. It is a process of suppression our human illusions over matters of facts, with deep respect to the objective nature of things. This is the essence of criticism vs submissiveness.
CUAM University Foundation of Italy in Europe has offered some of its European Erasmus Scholarships to Lo'au University, for Lo'auan students to study in Italy from September 2017 until September 2018. CUAM was formed in 2014 by 73 Universities from Africa, Europe and Middle East, and Lo'au University is among them and the only one from Asia and the Pacific (Moana).
The Erasmus Scholarships of the European Union have been operated only among the Universities in Europe for over 20 years, but because our 73 Universities are members of CUAMA we are therefore access to such an educational opportunity.
We are in the process of finalizing the Lo'auan students to be sent to Italy under this Erasmus Scholarship, and likewise CUAM will send students to study at Lo'au University as well. All are going to be paid by Erasmus.
The number of Lo'auan scholarship students will be finalized by the Lo'auan Board of Trustees in January 2017.
By Professor Peter Camilleri of Australian Catholic University and his student Langimama'o Professor Siosiua Lafitani Tofua'ipangai of Lo'au University (and previously of Australian Catholic University as well) - This article was first published on VOLUME 28 • NUMBER 1 • 2016 AOTEAROA NEW ZEALAND SOCIAL WORK.
The dominance of Western social work discourse is slowly being challenged as voices from indigenous cultures are expressed. This paper examines the Moanan-Tongan concept of fatongia and considers how it might contribute to a re-examination of the English language concept of obligation in order to develop a more socially progressive perspective on social policy and social work. In countries with a neoliberal welfare state the concept of obligation has become a vexed issue between citizenry and the state. The neoliberal requirement to demonstrate certain behaviours in order to gain access to benefits has challenged the consensus of social rights that imbued traditional notions of state welfare. We argue that rights and obligations have became separated as the Western welfare state discourse has shifted from a rights agenda to an agenda of obligation. Fatongia is about obligation that is entered into freely: it involves the giving of a gift that is enjoyed and reinforces mutual obligations. It is reciprocal and symmetrical and leads to stronger sense of community. By comparison, obligation in Western discourse is asymmetrical, coercive, compulsory and oppressive. For social work practice, the concept of fatongia offers a new direction in which rights are broadened into duties, and responsibilities into gifts. The duality of obligation and rights under fatongia implies a web of relationships between people, families and communities. This offers social work practitioners a constructive and progressive narrative for relationship-based work with clients/service users, and a celebration of rights through doing duty.
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Lo'auan online educational system nurtures and aspires the life of freedom among its students. Freedom is viewed here as a mental, moral and social phenomenon, whereby the 'spirit of inquiry' on any issue shapes and directs the mind freely and rationally without the influence and control of human emotion, likeness and public interests. This is the defined boundary which demarcates the 'love of knowledge for knowledge sake,' in the words of Socrates and his realists, on one hand, and 'love of human interest as the measure of all things', according to Protagoras and his pragmatists. Freedom is further based on the related concepts of autonomy and creativity beyond and above the un-educational and anti-educational demands of society. Autonomy in the sense of not being undermined by un-educational and anti-educational demands, which can consequently lead on to creativity in human minds - the production of new knowledge and ways of doing things.
They are demands such as the doctrines of relevance, superstition, commercialism, utilitarianism, consumerism and the like. Such doctrines show no mercy at all to the spirit of inquiry with its focus in finding out about the question of 'what is the case' rather than 'what ought to be done'. The former is the mark of a free life, whereas unfree life is the concern of the latter in the sense of its promotion of human emotion, likeness and public interests. Human emotion, likeness and public interests have their own importance and are parts of history and life overall, except they are opposed to the life of freedom in the sense explained above. Thus the Lo'auan online educational system is structured and formulated to nurture and aspire its students with the subsequent mental, moral and social behaviours of freedom: