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Pediatric Core Exercise Program. Core strengthening isn't just for grown- ups; children can also benefit from toning techniques- -but it has to be fun. Here are some exercises kids can do in therapy or at home to work core muscles and achieve better posture, stability and endurance, without getting bored. Bridging: Lay on back with knees bent and feet flat on floor. Push through heels and lift buttocks off surface. Hold position and focus on keeping pelvis and shoulders level. Occupational therapy home exercise programs can increase your upper body flexibility through trunk rotations, according to HEP2go.com. Try lifting and lowering with one leg. This will engage the adductors and stabilizers more. Or place the small ball under the pelvis while trying to hold it steady. This can be tried with knees bent or straight. Place a musical or squeak toy under the pelvis that will sound as the child lifts and lowers. Prone Extension/Superman: Lay on stomach with arms overhead. Lift arms and legs so upper chest and upper thighs lift off surface, engaging spinal extensors. Arms and legs should be straight. Add a little: Change arm position so elbows are flexed to engage rhomboids and middle trapezius more. Play catch from this position. Perform this on a swing or supported by a parent in the air. Quadruped Alternating Arms and Legs: On hands and knees, hold spine stable and straight.
Alternate lifting and straightening the opposite arm and leg while holding spine and pelvis stable. Add a little: Crunch engaging abdominals by pulling in elbow to opposite knee under the body. Plank: Assume a push- up position (body and legs straight, supported on extended arms and balls of feet). Hold a straight neutral spine in this position. Add a little: Lift one foot off the ground and maintain stable position. Add a little more: Move to a side plank, supported on arm and side of foot on same side with hips and trunk in one line. Moving between plank and side plank on each side is a very challenging exercise. Home Exercise Program. Range of Motion Exercises for Upper Body Explore Korky Williams's board 'OT-handouts and HEP' on Pinterest. See more about Home Safety, Occupational Therapy and. Free site for creating home exercise. Sit- Ups: Lay supine with knees bent and feet on floor. Lift head and shoulders off surface. Breathe out as you lift and in as you lower. Add a little: Add a hold at the top and then possibly lift a little higher. Or hold the small ball between the knees to better engage the adductors. Have the child grab a puzzle piece with each lift to then complete a puzzle. Lunges With a Twist: Stand with feet in stride, supported on a flat foot in the front and on the ball of the toes in the back. Flex the front knee, keeping back leg straight and engaged to lower into a lunge. Push to return to upright. Be cautious to keep front knee directly over ankle and not coming forward in front of the foot. Add a little: Rotate shoulders to the side as lowering into the lunge, but keep pelvis facing forward. This will engage the obliques more. Play catch while lifting and lowering. Make it fun: Make the lunges walking lunges and have a race performing walking lunges. Wood Chops: Seated with both hands together, lift arms up over one shoulder and, with control, lower arms across body to opposite hip. Repeat movement to both sides. Add a little: Perform exercise in varied positions, such as standing, tall kneel and half kneel. Or play catch with someone behind them. Dead Bugs: Lay on back with arms and legs off surface. Hold arms at hips and knees flexed. Lift right arm over head and straighten left leg, then switch with left arm over head and right leg straight. Move through these alternating arm and leg movements with control and abdominals engaged. Add a little: Lift head and shoulders slightly while performing exercise. Slowly control the lowering. Lower legs and repeat by passing ball back up to hands. Play balloon volleyball while in this position. Often, a home exercise program for children can get boring and will not be followed through. It can be more beneficial to suggest functional fun activities that kids do everyday to engage the core muscles. Build an obstacle course out of chairs and cushions at home, and have the child crawl or climb over it. 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Philosophy: Indigenous Thinkers and Modern Debate on African. SCIENCE AND AFRICAN CULTURE1 By Barry Hallen and Kwasi Wiredu I. Science and Akan Culture. Friends of African philosophy will. This volume of newly commissioned essays provides comprehensive coverage of African philosophy. Amo’s Critique Of Descartes’ Philosophy Of Mind: Kwasi Wiredu. His books include Philosophy and An African Culture (1981). African Philosophy: A Survey of Contemporary Studies. Kwasi Wiredu, Philosophy and an African Culture. A survey of contemporary studies. Philosophy (1. 99. When asked what he thought of his own. Luo) community’s idea of communalism, Paul Mbuya Akoko responded as. Now the sense in which we may justly say that the Luo in the. Their idea of communalism is, I. Kwasi Wiredu Philosophy and an African Culture Publisher: Cambridge University Press; 1 edition (April 30, 1980) Language: English Pages: 256 ISBN: 978-0521296472 Size: 23.49 MB Format: PDF / ePub / Kindle What can philosophy. For example, where one person had. For the owner. of the cattle would distribute his cattle among people who did not. He who says the truth is accepted by good people. A. liar may have many followers . Kwasi Wiredu Philosophy And An African Culture Pdf FilesEmergent Issues in African Philosophy: A Dialogue with Kwasi Wiredu. For Wiredu, African philosophy ought not necessarily be put in con-. If in the culture there is a rule that anybody that doesn’t belong to the royal. Africa in the Philosophy of Culture. Its Methodology, Results, Significance, and Future”, in A Companion to African Philosophy, Kwasi Wiredu (ed. A CRITIQUE OF CONSENSUAL DEMOCRACY AND HUMAN RIGHTS IN KWASI WIREDU’S PHILOSOPHY. If indeed we have the type of consensus that Wiredu is venerating in African culture. Philosophy and an African Culture By Kwasi Wiredu Cambridge. The resolution of the full-text PDF is much higher. Buy A Companion to African Philosophy. Africa in the Philosophy of Culture Kwame Anthony Appiah. Bravo, Kwasi Wiredu and editors! Comment One person found this helpful. Was this review helpful to you? Bwatoto nokhulola. And in response to an Interlocutor, who asks “Why would people tell. So that they may eat. They. want to profit fraudulently. From these examples some of the distinguishing characteristics of Sage. Philosophy can be gleaned. First, they display the deeply personal. Akoko’s insight derives from his individual. Second, they provide evidence of abstract thought about. Chaungo considers what it means for a proposition. This is a. bottle” is true if the object it refers to, this thing, is. By pointing out that some people choose deliberately. In what follows the criteria he proposed to determine. Sage Philosophy will be considered in the light of his. Eurocentric bias against African philosophic thought. This bias arises out of the implicit belief that philosophy is. He believed that this. Greeks, or Europeans, and, even more. Partly concerned with. Eurocentric attitude, he recognized. Socratics to the status of philosophy was the subsequent sustained. He maintained that the ideas. African sages were no different from those by. Greeks. When recorded later in books, the sayings of Greek. Given such. a scenario, Oruka was led to wonder, why would the sayings of Akoko. Chaungo, for example, not be similarly regarded after they. One. direct method of using dialogues is exemplified in the early Platonic. Socrates asks primary questions upon which the exposition of. Oruka viewed his own dialogues. African context. He. Oruka meant his dialogues, in similar. He maintained. that the sages he and his disciples interviewed were the owners of. The Western- trained philosopher, he says. Sage. Philosophy, p. The other method, exemplified in the later. Platonic works, involves indirect engagement with the sayings of the. Oruka. believed that, by these two methods, the growth of African philosophy. Western. philosophy. Underlying Oruka’s position was his hope that trained. This is to. say, in hindsight, that even in Oruka’s own view the sayings of the. By publishing his interviews with the. African thought, namely that “philosophy is and. He insisted that there are African. Sage Philosophy, pp. Responding to adversaries, he cautioned that. Sage philosophy but of African. Africa is having a late start in. Sage. Philosophy, p. He argued that to show that there were. African philosophers who have engaged in. Oruka had a relatively longer. Bodunrin’s second objection. In another essay popularly. Oruka identified four main trends to be. African philosophy, namely (i) African. African nationalist- ideological philosophy. African philosophy, and of course, (iv) the African. Sage philosophy under consideration here. Not only do these trends. African philosophers have adopted to. African life are based, they also. African philosophy is not limited or confined to the. For example, while engaging in subtle analytic. African philosophers incorporate with great. Oruka was especially wary of the sub- group among professional. African philosophers whose position regarding African traditional. European bias in denying reason to. Africans in their traditional settings. It was this attitude. Oruka, that amounted to a claim that Africans lacked a. He thought that. this view was exemplified in its most eloquent and strongest form by. Peter Bodunrin. In his (Oruka’s) own estimation, Bodunrin had. Western scholarship, popularized by the works of L. Oruka thought that this. If, on the other hand, critics of African Sage philosophy based. Oruka countered such a position by. While systematicity is important to the structure and. Preservation in particular, he thought. For just as thoughts can. Such a fusion is. Oruka believed, as he explains in Trends in Contemporary. African Philosophy (pp. Kwame. Nkrumah (1. L. Senghor (1. 96. Julius K. Perhaps. Hountondji criticized the. Belgian missionary, Placide Tempels’ book, Bantu Philosophy. French ed. 1. 95. French philosopher and ethnographer Marcel Griaule, the. Rwandais philosopher Alexis Kagame, and the Kenyan theologian John. Mbiti, for casting African philosophy as an anonymous system of. By. the end of the 1. Anglophone Africa, not. Tempels’ Bantu Philosophy, but also John Mbiti’s African. Religions and Philosophy (1. Marcel Griaule’s. Conversations with Ogotemm. Ethnophilosophy. had falsely popularized the view that traditional Africa was a place. African traditions encouraged. If this were true it would. Socrates or. Descartes, with their own independent views on such matters. Oruka was. concerned that African intellectuals were drawn into this false. African people. maintaining the belief that critique is absent from indigenous African. This situation was worsened by the new political movements of. African nations where one- party political systems. By outlawing opposition politics as being both un. African. and antinationalist, political leaders often appealed to this view of. The Sage Philosophy project objected to this claim. Africa, which Oruka regarded as absurd, by. Oruka insisted that, while rulers everywhere will. He pointed out that Sage philosophy was about thinkers, not. African beliefs in the allegorical modes. African modes of thought are. With this in mind. Oruka’s project aimed to counter two types of false perception of. African thought. First, he separated the myths from the. Sage. Philosophy, pp. Secondly, he contested the idea that a. Africans to embrace. Such a view had been expressed by the Belgian. Franz Crahay in a widely read article, “Le. Although he was critical of ethnophilosophy. Hountondji was the first philosopher to distance himself from Crahay’s. Moral principles, for. Hountondji 1. 97. According to Wiredu. Akan communities and was the basis of frequently. Thus, contrary to the. Wiredu argues. that it is precisely in regard to the importance of consensus on. In. other words, consensus was not imposed, but relentlessly pursued. Such. important matters like just claims to different kinds of rights were. Another example of this. Paulo Mbuya Akoko and others who Oruka. Sage Philosophy is the. Swahili poet, critic, and philosopher Shabaan bin Robert from. Tanganyika, now Tanzania. Shabaan, famed as a pioneer in the. Regarding social ideals, Shabaan argues in. Kusadikika that a good society is defined as one in which all. This makes. Shabaan Robert an example of a liberal thinker whose ideas bridge. In these senses, Shabaan Robert. To Oruka, these. are signs that indigeneity is not, as is widely but falsely thought. Oruka, however, had very definite ideas about who qualifies as. When asked whether or not philosophy advances knowledge. Barasa is quoted as saying: “Yes. Being a rational method of. Sage Philosophy, p. The tendency to express dissatisfaction with the status quo. Oruka used to identify sages as philosophical. While philosophic sages may still. They owe greater. As a result, not. On Oruka’s view, not every member of society carries out. While he recognizes that there are other indigenous. African communities, he distinguishes these from philosophic. Mbuya and Chaungo, who are committed to critical inquiry. Other indigenous. His teachings were transcribed. French philosopher and ethnographer Marcel. Griaule in the now classic text, Conversations with. Ogotemm. Yet, despite this pioneer. Ogotemm. His own voice is submerged into a communal mode of. According to Oruka, the absence of any personal direct. Ogotemm. A folk sage is a highly intelligent and good narrator of. He, or she, may explain such. But while the folk. African culture, capable of the. Sage Philosophy, pp. On Oruka’s criteria for philosophic sagacity, however, they. They are like Ogotemm. Oruka distinguishes between folk and philosophic. Quine’s indeterminacy thesis of radical translation presents. Yoruba language provided by the onisegun to Hallen. Sodipo. Quine attacked the concept of universal propositions and. This draws in question the practice of anthropologists. African belief systems. Following Quine, Hallen argues that. Given the cumulative effects of the indeterminacy of. A Short History of African Philosophy, pp. Yet, Hallen and Sodipo’s own. Yoruba sages illustrate what happens when one. English term “know”. Yoruba. The outcome of their comparative analyses shows that our. To be fair, Hallen’s and Sodipo’s work is not a. Rather, they attempt to. English. Nonetheless, Oruka maintained that any. Western philosophical language to analyze indigenous. African thought leads to the separation “between an insider in. African philosophy and the outsider analyzing or. Western thought. Given. Sage Philosophy, p. What is clear from his remarks is that. Western philosophers, like Quine or Wittgenstein, for. African. modes of thought has allowed some scholars to champion “what. None, so far, has given an. African. philosophy” (Sage Philosophy, p. On this point at. Oruka seems to position himself away from philosophers such as. Appiah, Wiredu, and Gyekye. He understood the work of professional. This idea appears to be implied by his regret that. The tragedy for man is that the Western intellectual elite has. So, British philosophy, for example, is taken to be. Lockes, Humes, Bacons, Russels, etc.” (Sage. Philosophy, p. Oruka’s concern with the preservation of. African heritage as a whole. He was concerned that. African professional philosophers was too dependent on. Western conceptual lexicon and that its unchecked imposition on. 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