Njia ya Montessori, Toleo la 2 - Marejesho # Sura ya 2 - Historia ya Mbinu ## [2.1 Umuhimu wa kuanzisha mbinu maalum ya Ufundishaji wa Kisayansi](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+02+-+History+of+Methods#2.1-the-necessity-of-establishing-the-method-peculiar-to-scientific-pedagogy 'Unganisha kwa Maandishi Msingi ya Tafsiri ya Montessori.Zone "Njia ya Montessori"') Ikiwa tutakuza mfumo wa ufundishaji wa kisayansi, ni lazima, basi, tuendelee kwenye mistari tofauti kabisa na ile ambayo imefuatiliwa hadi wakati huu. Mabadiliko ya shule lazima yafanane na maandalizi ya mwalimu. Kwa maana ikiwa tunamfanya mwalimu kuwa mwangalizi, anayefahamu mbinu za majaribio, basi lazima tufanye iwezekane kwake kutazama na kujaribu shuleni. Kanuni ya msingi ya ufundishaji wa kisayansi lazima iwe, kwa hakika, ***uhuru wa mwanafunzi*** ; uhuru huo utaruhusu ukuzaji wa udhihirisho wa kibinafsi, wa hiari wa asili ya mtoto. Ikiwa ufundishaji mpya na wa kisayansi utatokea kutokana na ***utafiti wa mtu binafsi*** , utafiti kama huo lazima ujishughulishe na uchunguzi wa ***bure .***watoto. Je, tungojee upya wa kivitendo wa mbinu za ufundishaji kutoka kwa mitihani ya kimfumo ya wanafunzi inayofanywa chini ya mwongozo unaotolewa leo na ualimu, anthropolojia, na saikolojia ya majaribio? Kila tawi la sayansi ya majaribio limekua kutokana na utumiaji wa mbinu maalum yenyewe. Bakteriolojia inadaiwa maudhui yake ya kisayansi kwa njia ya kutengwa na utamaduni wa microbes. Anthropolojia ya uhalifu, matibabu, na ufundishaji inatokana na utumiaji wa mbinu za kianthropolojia kwa watu wa tabaka mbalimbali, kama vile wahalifu, wendawazimu, na wagonjwa wa wasomi wa kliniki. Kwa hivyo saikolojia ya majaribio inahitaji kama mahali pa kuanzia ufafanuzi kamili wa mbinu itakayotumika kufanya jaribio. Ili kuiweka kwa upana, ni muhimu kufafanua ***njia, mbinu*** , na matumizi yake ya ***kusubiri*** matokeo ya uhakika, ambayo lazima yakusanyike kabisa kutokana na uzoefu. Sifa mojawapo ya sayansi ya majaribio ni kuendelea kufanya jaribio ***bila dhana za aina yoyote***kuhusu matokeo ya mwisho ya jaribio lenyewe. Kwa mfano, ikiwa tunataka kufanya uchunguzi wa kisayansi kuhusu ukuaji wa kichwa kama unavyohusiana na viwango tofauti vya akili, moja ya masharti ya jaribio kama hilo itakuwa kupuuza, katika kuchukua vipimo, ambavyo vilikuwa vya akili zaidi na. ni yupi aliye nyuma sana miongoni mwa wanachuoni waliochunguzwa? Na hii ni kwa sababu mawazo ya awali kwamba mwenye akili zaidi anapaswa kuwa na kichwa kikamilifu zaidi yatabadilisha matokeo ya utafiti. Anayefanya majaribio lazima afanye hivyo, ajiepushe na kila dhana. Ni wazi basi kwamba ikiwa tunataka kutumia mbinu ya saikolojia ya majaribio, jambo la kwanza la lazima ni kuachana na imani zote za zamani na kuendelea kutumia njia hiyo katika kutafuta ukweli. Hatupaswi kuanza, kwa mfano, kutoka kwa mawazo yoyote ya kidogma ambayo tunaweza kuwa tumeshikilia juu ya somo la saikolojia ya watoto. Badala yake, lazima tuendelee na njia ambayo itaelekea kumwezesha mtoto uhuru kamili. Hii ni lazima tufanye ikiwa tunataka kupata kutoka kwa uchunguzi wa maonyesho yake ya hiari hitimisho ambalo litasababisha kuanzishwa kwa saikolojia ya kisayansi ya mtoto. Inawezekana kwamba njia kama hiyo inashikilia mshangao mkubwa na uwezekano usiotarajiwa. Saikolojia ya watoto na ufundishaji lazima uthibitishe maudhui yao kwa ushindi mfululizo uliofikiwa kupitia mbinu ya majaribio. Shida yetu basi ni hii: kuanzisha ***njia maalum*** ya ufundishaji wa majaribio. Haiwezi kutumika katika sayansi zingine za majaribio. Ni kweli kwamba ufundishaji wa kisayansi umezungukwa na usafi, anthropolojia, na saikolojia, na inachukua kwa sehemu mbinu ya kiufundi ya sifa zote tatu, ingawa inajiwekea kikomo kwa uchunguzi maalum wa mtu kuelimishwa. Lakini katika ufundishaji utafiti huu wa mtu binafsi, ingawa lazima uambatane na kazi tofauti kabisa ya ***elimu*** , ni sehemu ndogo na ya sekondari ya sayansi kwa ujumla. Utafiti huu wa sasa unahusu kwa sehemu ***mbinu*** inayotumika katika ufundishaji wa majaribio, na ni matokeo ya uzoefu wangu katika kipindi cha miaka miwili katika "Nyumba za Watoto." Ninatoa mwanzo tu wa njia, ambayo nimetumia kwa watoto kati ya umri wa miaka mitatu na sita. Lakini ninaamini kwamba majaribio haya ya majaribio, kwa sababu ya matokeo ya kushangaza ambayo wametoa, yatakuwa njia ya kuhamasisha kuendelea kwa kazi iliyofanywa hivyo. Hakika, ingawa mfumo wetu wa elimu, ambao uzoefu umeonyesha kuwa bora, bado haujakamilika kabisa, hata hivyo unaunda mfumo uliowekwa vya kutosha kuwa wa vitendo katika taasisi zote ambazo watoto wadogo wanatunzwa, na katika madarasa ya kwanza ya msingi. ## [2.2 Asili ya mfumo wa elimu unaotumika katika "Nyumba za Watoto"](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+02+-+History+of+Methods# 'Unganisha kwa Maandishi Msingi ya Tafsiri ya Montessori.Zone "Njia ya Montessori"') Labda mimi si kweli ninaposema kwamba kazi ya sasa inatokana na uzoefu wa miaka miwili. Siamini kwamba majaribio yangu haya ya baadaye pekee yangeweza kufanikisha yote niliyoeleza katika kitabu hiki. Asili ya mfumo wa elimu unaotumika katika "Nyumba za Watoto" iko mbali zaidi, na ikiwa uzoefu huu wa watoto wa kawaida unaonekana kuwa mfupi sana, ikumbukwe kwamba ulitokana na uzoefu wa awali wa ufundishaji na watoto wasio wa kawaida, na ambayo ilizingatiwa katika kwa njia hii, inawakilisha jitihada ndefu na ya kufikiria. Takriban miaka kumi na tano iliyopita, nikiwa daktari msaidizi katika Kliniki ya Magonjwa ya Akili ya Chuo Kikuu cha Roma, nilihitaji kwenda mara kwa mara kwenye vituo vya wazimu ili kuwasomea wagonjwa na kuchagua masomo ya kliniki. Kwa njia hii, nilipendezwa na watoto wapumbavu ambao wakati huo waliwekwa katika makazi ya kawaida ya wazimu. Katika siku hizo organotherapy ya tezi ilikuwa katika maendeleo kamili, na hii ilivutia tahadhari ya madaktari kwa watoto wenye upungufu. Mimi, baada ya kumaliza huduma zangu za kawaida za hospitali, tayari nilikuwa nimeelekeza mawazo yangu kwenye utafiti wa magonjwa ya watoto. Ilikuwa hivyo kwamba, kwa kupendezwa na watoto wajinga, nilianza kuzungumza na njia maalum ya elimu iliyopangwa kwa ajili ya watoto hawa wasio na furaha na Edward Séguin, na nikaongozwa kuchunguza kwa makini wazo hilo, kisha likaanza kuenea kati ya waganga, ufanisi wa "matibabu ya ufundishaji" kwa aina mbalimbali za magonjwa kama vile uziwi, kupooza, idiocy, rickets, nk. Ukweli kwamba ufundishaji lazima uungane na dawa katika matibabu ya ugonjwa ulikuwa matokeo ya vitendo ya mawazo ya wakati huo. Na kwa sababu ya tabia hii, njia ya kutibu ugonjwa kwa njia ya gymnastics ikawa maarufu sana. Mimi, hata hivyo, nilitofautiana na wenzangu kwa kuwa nilihisi kwamba upungufu wa akili uliwasilisha hasa tatizo la kialimu, badala ya hasa la kiafya.***Elimu ya Maadili*** katika Kongamano la Kialimu la Turin mwaka wa 1898. Ninaamini kwamba niligusa sauti ambayo tayari ilikuwa hai, kwa sababu wazo hilo, lililojitokeza kati ya madaktari na walimu wa shule za msingi, lilienea kwa haraka kama kuwasilisha swali la kupendeza kwa shule. ## [2.3 Utumiaji kivitendo wa mbinu za Itard na Seguin katika Shule ya Orthophrenic huko Roma.](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+02+-+History+of+Methods#2.3-practical-application-of-the-methods-of-itard-and-seguin-in-the-orthophrenic-school-at-rome 'Unganisha kwa Maandishi Msingi ya Tafsiri ya Montessori.Zone "Njia ya Montessori"') Kwa kweli, niliitwa na bwana wangu, Guido Baccelli, Waziri mkuu wa Elimu, kuwatolea walimu wa Roma kozi ya mihadhara kuhusu elimu ya watoto wenye akili dhaifu. Upesi kozi hii ilisitawi na kuwa Shule ya Jimbo la Orthophrenic, ambayo niliiongoza kwa zaidi ya miaka miwili. Katika shule hii, tulikuwa na darasa la kutwa la watoto lililojumuisha wale ambao katika shule za msingi walionwa kuwa hawana tumaini. Baadaye, kupitia usaidizi wa shirika la uhisani, Taasisi ya Ufundishaji wa Kimatibabu ilianzishwa ambapo, kando na watoto kutoka shule za umma, tuliwaleta pamoja watoto wote wajinga kutoka katika makao ya wendawazimu huko Roma. Nilitumia miaka hii miwili kwa msaada wa wenzangu katika kuandaa walimu wa Roma kwa ajili ya mbinu maalum ya uchunguzi na elimu ya watoto wenye akili dhaifu. Sio tu kuwafundisha waalimu, lakini lililokuwa muhimu zaidi, baada ya kuwa London na Paris kusoma kwa vitendo elimu ya watu duni, nilijitolea kabisa kwa ufundishaji halisi wa watoto, nikielekeza wakati huo huo kazi. ya walimu wengine katika taasisi yetu. Nilikuwa zaidi ya mwalimu wa shule ya msingi, kwani nilikuwepo, au nilifundisha watoto moja kwa moja, kuanzia saa nane asubuhi hadi saa saba jioni bila usumbufu. Miaka hii miwili ya mazoezi ni shahada yangu ya kwanza na ya kweli katika ualimu. Tangu mwanzo kabisa wa kazi yangu na watoto wenye upungufu (1898 hadi 1900), nilihisi kwamba njia nilizotumia hazikuwa na chochote kikomo cha mafundisho ya wajinga. Niliamini kwamba zilikuwa na kanuni za elimu zenye mantiki zaidi kuliko zile zinazotumiwa, zaidi sana, kwa kweli, kwamba kupitia njia zao mawazo duni yangeweza kukua na kusitawi. Hisia hii, ya kina sana hadi kuwa kama uvumbuzi, ikawa wazo langu la kudhibiti baada ya kuacha shule kwa ajili ya upungufu, na, kidogo kidogo, Hapo ndipo nilipoanza uchunguzi wa kweli na wa kina wa kile kinachojulikana kama ufundishaji wa kurekebisha, na, basi, nikitaka kufanya utafiti wa ufundishaji wa kawaida na wa kanuni ambazo msingi wake umejikita, nilijiandikisha kama mwanafunzi wa falsafa katika chuo kikuu. Chuo kikuu. Imani kubwa ilinihuisha, na ingawa sikujua kwamba ningeweza kujaribu ukweli wa wazo langu, niliacha kila kazi nyingine ili kuongeza na kupanua dhana yake. Ilikuwa ni kana kwamba nilijitayarisha kwa misheni isiyojulikana. ## [2.4 Asili ya mbinu za elimu ya wenye upungufu](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+02+-+History+of+Methods#2.4-origin-of-the-methods-for-the-education-of-deficients 'Unganisha kwa Maandishi Msingi ya Tafsiri ya Montessori.Zone "Njia ya Montessori"') Njia za elimu ya watu wenye upungufu zilianza wakati wa Mapinduzi ya Ufaransa katika kazi ya daktari ambaye mafanikio yake yanachukua nafasi kubwa katika historia ya tiba, kwa vile alikuwa mwanzilishi wa tawi hilo la sayansi ya matibabu ambayo leo inajulikana. kama Otiatria (magonjwa ya sikio). Alikuwa wa kwanza kujaribu elimu ya mbinu ya hisia ya kusikia. Alifanya majaribio haya katika taasisi ya viziwi-bubu iliyoanzishwa huko Paris na Pereire na kufanikiwa kuwafanya viziwi wa nusu kusikia vizuri. Baadaye, baada ya kutawala kwa miaka minane, mvulana mjinga aliyejulikana kama "mvulana mwitu wa Aveyron," alidanganya hadi matibabu ya akili zote njia hizo za elimu ambazo tayari zilikuwa zimetoa matokeo bora sana katika matibabu ya hisia ya kusikia. . Mwanafunzi wa Pinel, Itard alikuwa mwalimu wa kwanza kufanya mazoezi ***ya uchunguzi*** wa mwanafunzi kwa jinsi wagonjwa wanavyozingatiwa hospitalini, haswa wale wanaougua magonjwa ya mfumo wa neva. Maandishi ya ufundishaji ya Itard ni maelezo ya kuvutia zaidi na ya dakika ya juhudi za elimu na uzoefu, na mtu yeyote anayesoma leo lazima akubali kwamba yalikuwa majaribio ya kwanza ya saikolojia ya majaribio. Lakini sifa ya kumaliza mfumo wa kweli wa elimu kwa watoto wenye upungufu ilitokana na Edward Séguin, kwanza mwalimu na kisha daktari. Alichukua uzoefu wa Itard kama hatua yake ya kuanzia, akitumia mbinu hizi, akarekebisha na kuzikamilisha wakati wa uzoefu wa miaka kumi na watoto waliochukuliwa kutoka kwenye makao ya wazimu na kuwekwa katika shule ndogo huko Rue Pigalle huko Paris. Njia hii ilielezewa kwa mara ya kwanza kwa kiasi cha kurasa zaidi ya mia sita, iliyochapishwa huko Paris mwaka wa 1846, yenye kichwa: "Traitement Moral, Hygiene et Education des Idiots." Baadaye Séguin alihamia Marekani ambako alianzisha taasisi nyingi za watu wenye upungufu, na ambapo, baada ya uzoefu wa miaka ishirini, alichapisha toleo la pili la mbinu yake, chini ya kichwa tofauti sana: "Idiocy and its Treatment by the Physiological". Njia." Kitabu hiki kilichapishwa huko New York mnamo 1866, na ndani yake Séguin alikuwa amefafanua kwa uangalifu njia yake ya elimu, akiiita***mbinu ya kisaikolojia*** . Hakutaja tena katika kichwa njia ya "elimu ya wajinga" kana kwamba njia hiyo ilikuwa maalum kwao, lakini alizungumza sasa juu ya ujinga unaotibiwa na njia ya kisaikolojia. Iwapo tutazingatia kwamba ufundishaji kila mara ulikuwa na saikolojia kama msingi wake na kwamba Wundt anafafanua "saikolojia ya kisaikolojia/' upatanisho wa mawazo haya lazima utuvutie na utupeleke kushuku katika mbinu ya kisaikolojia uhusiano fulani na saikolojia ya kisaikolojia. ## [2.5 Utumiaji wa mbinu nchini Ujerumani na Ufaransa](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+02+-+History+of+Methods#2.5-application-of-the-methods-in-germany-and-france 'Unganisha kwa Maandishi Msingi ya Tafsiri ya Montessori.Zone "Njia ya Montessori"') Nilipokuwa msaidizi katika Kliniki ya Magonjwa ya Akili, nilisoma kitabu cha Kifaransa cha Edward Séguin, kwa hamu kubwa. Lakini kitabu cha Kiingereza ambacho kilichapishwa huko New York miaka ishirini baadaye, ingawa kilinukuliwa katika kazi za elimu maalum na Bourneville, hakikuweza kupatikana katika maktaba yoyote. Nilitafuta bila mafanikio, nikienda nyumba kwa nyumba karibu na madaktari wote wa Kiingereza, ambao walijulikana kupendezwa hasa na watoto wenye upungufu, au waliokuwa wasimamizi wa shule za pekee. Ukweli kwamba kitabu hiki hakikujulikana nchini Uingereza, ingawa kilikuwa kimechapishwa katika lugha ya Kiingereza, kilinifanya nifikiri kwamba mfumo wa Séguin haujawahi kueleweka. Ingawa Séguin alinukuliwa mara kwa mara katika machapisho yote yanayohusu taasisi zenye upungufu, ***maombi ya elimu***zilizoelezwa zilikuwa tofauti kabisa na matumizi ya mfumo wa Séguin. Takriban kila mahali mbinu zinazotumika kwa wenye upungufu ni zaidi au chini ya sawa na zile zinazotumika kwa watoto wa kawaida. Huko Ujerumani, haswa, rafiki ambaye alikuwa ameenda huko kunisaidia katika utafiti wangu, aligundua kwamba ingawa vifaa maalum vilikuwepo hapa na pale kwenye makumbusho ya ufundishaji ya shule za wenye upungufu, nyenzo hizi hazikutumiwa sana. Hakika, waelimishaji wa Ujerumani wanashikilia kanuni kwamba ni vizuri kukabiliana na mafundisho ya watoto wa nyuma, njia sawa inayotumiwa kwa wale wa kawaida; lakini mbinu hizi ni lengo zaidi nchini Ujerumani kuliko sisi. At the Bicêtre, where I spent some time, I saw that it was the didactic apparatus of Séguin far more than his ***method*** which was being used, although the French text was in the hands of the educators. The teaching there was purely mechanical, each teacher following the rules according to the letter. I found, however, wherever I went, in London as well as in Paris, a desire for fresh counsel and new experiences, since far too often Séguin’s claim that with his methods the education of idiots was possible, had proved only a delusion. After this study of the methods in use throughout Europe, I concluded my experiments upon the deficients of Rome and taught them for two years. I followed Séguin’s book, and also derived much help from the remarkable experiments of Itard. Guided by the work of these two men, I manufactured a great variety of didactic material. These materials, which I have never seen complete in any institution, became in the hands of those who knew how to apply them, a most remarkable and efficient means, but unless rightly presented, they failed to attract the attention of the deficients. Nilihisi kwamba nilielewa kukatishwa tamaa kwa wale wanaofanya kazi na watoto wenye akili dhaifu, na niliweza kuona ni kwa nini, katika hali nyingi, waliacha njia hiyo. Ubaguzi ambao mwalimu lazima ajiweke kwenye kiwango na yule atakayeelimishwa humzamisha mwalimu wa wanyonge katika aina ya kutojali. Anakubali ukweli kwamba anaelimisha utu duni, na kwa sababu hiyo hiyo, hafaulu. Hata hivyo, wale wanaofundisha watoto wadogo mara nyingi sana huwa na wazo la kuwa wanawasomesha watoto wachanga na kutafuta kujiweka kwenye kiwango cha mtoto kwa kumkaribia kwa michezo, na mara nyingi kwa hadithi za kipumbavu. Badala ya haya yote, lazima tujue jinsi ya kumwita mtu ambaye amelala ndani ya roho ya mtoto. Nilihisi hii, kwa angavu, na niliamini kuwa sio nyenzo za kufundisha, lakini sauti yangu iliyowaita, iliwaamsha watoto, na kuwahimiza kutumia nyenzo za didactic, na kupitia hiyo, kujielimisha. Niliongozwa katika kazi yangu na heshima kubwa ambayo nilihisi kwa bahati mbaya yao, na kwa upendo ambao watoto hawa wasio na furaha wanajua jinsi ya kuamsha wale walio karibu nao. ## [2.6 Nyenzo ya kwanza ya didactic ya Seguin ilikuwa ya kiroho](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+02+-+History+of+Methods# 'Unganisha kwa Maandishi Msingi ya Tafsiri ya Montessori.Zone "Njia ya Montessori"') Séguin, pia, alijieleza kwa njia sawa juu ya mada hii. Kusoma majaribio yake ya subira, ninaelewa wazi kwamba nyenzo za kwanza za didactic zilizotumiwa naye zilikuwa za ***kiroho*** . Hakika, mwishoni mwa juzuu ya Kifaransa, mwandishi, akitoa wasifu wa kazi yake, anahitimisha kwa kusema kwa huzuni, kwamba yote aliyoanzisha yatapotea au hayafai ikiwa ***walimu .***hawajajiandaa kwa kazi zao. Ana maoni ya asili zaidi kuhusu maandalizi ya walimu wenye upungufu. Angewataka waonekane vizuri, wenye sauti ya kupendeza, waangalifu katika kila undani wa sura zao, wakifanya kila liwezekanalo ili wajipendeze. Anasema, ni lazima wajipendeze kwa sauti na namna, kwani ni kazi yao kuziamsha roho zilizo dhaifu na zilizochoka, na kuwaongoza nje ili kushikilia uzuri na nguvu ya maisha. Imani hii ya kwamba ni lazima tuitendee kazi roho, ilitumika kama aina ya ***ufunguo wa siri*** , ikinifungulia mfululizo mrefu wa majaribio ya kimaajabu yaliyochambuliwa kwa njia ya ajabu na Edward Séguin, majaribio ambayo, yakieleweka vyema, yanafaa zaidi katika elimu ya wajinga. Nilipata matokeo ya kushangaza zaidi kupitia maombi yao, lakini lazima nikiri kwamba, ingawa jitihada zangu zilijidhihirisha katika maendeleo ya kiakili ya wanafunzi wangu, aina ya pekee ya uchovu ilinisujudia. Ilikuwa kana kwamba niliwapa nguvu fulani muhimu kutoka ndani yangu. Mambo hayo tunayoyaita kutia moyo, faraja, upendo, na heshima, yanatolewa kutoka kwa nafsi ya mwanadamu, na kadiri tunavyovitoa kwa uhuru zaidi, ndivyo tunavyofanya upya na kutia nguvu upya maisha yanayotuhusu. Bila msukumo huo, ***kichocheo kamili zaidi cha nje*** kinaweza kupita bila kuzingatiwa. J: Hivyo Sauli kipofu, mbele ya utukufu wa jua, akasema, "Huu? Ni ukungu mzito!" Nikiwa nimetayarishwa hivyo, niliweza kuendelea na majaribio mapya kwenye akaunti yangu. Hapa sio mahali pa ripoti ya majaribio haya, na nitagundua tu kwamba wakati huu nilijaribu njia ya asili ya kufundisha kusoma na kuandika, sehemu ya elimu ya mtoto ambayo ilitibiwa vibaya zaidi katika kazi. ya Itard na Séguin. Nilifaulu kufundisha idadi ya wajinga kutoka maeneo ya hifadhi kusoma na kuandika vizuri hivi kwamba niliweza kuwawasilisha katika shule ya umma kwa ajili ya mtihani pamoja na watoto wa kawaida. Na walifaulu mtihani huo kwa mafanikio. Matokeo haya yalionekana karibu kuwa ya miujiza kwa wale walioyaona. Kwangu mimi, hata hivyo, wavulana kutoka kwenye hifadhi waliweza kushindana na watoto wa kawaida tu kwa sababu walikuwa wamefundishwa tofauti. Walikuwa wamesaidiwa katika ukuaji wao wa kiakili, na watoto wa kawaida, badala yake, walikuwa wamekosa hewa, walirudishwa nyuma. Nilijikuta nikifikiria kwamba ikiwa siku moja, elimu maalum ambayo iliwakuza watoto hawa wajinga kwa mtindo wa ajabu, inaweza kutumika kwa maendeleo ya watoto wa kawaida, "muujiza" ambao marafiki zangu walizungumza hautawezekana tena. Shimo kati ya mawazo duni ya idiot na ile ya ubongo wa kawaida haiwezi kamwe kuzibwa ikiwa mtoto wa kawaida amefikia ukuaji wake kamili. Wakati kila mtu alikuwa akishangaa maendeleo ya wajinga wangu, nilikuwa nikitafuta sababu ambazo zingeweza kuwaweka watoto wenye furaha wenye afya nzuri wa shule za kawaida kwenye ndege ya chini sana kwamba wangeweza kusawazishwa katika majaribio ya akili na wanafunzi wangu wa bahati mbaya! Siku moja, mwongozaji katika Taasisi ya Mapungufu, aliniomba nisome unabii mmoja wa Ezekieli ambao ulikuwa umemgusa sana, kwani ilionekana kutabiri elimu ya wenye upungufu. > **[1](https://www.kingjamesbibleonline.org/Ezekiel-37-1/ "Ezekieli 37:1 KJV mstari undani")**[ Mkono wa Bwana ulikuwa juu yangu, naye akanichukua nje katika roho ya Bwana, akaniweka chini, katikati ya bonde ](https://www.kingjamesbibleonline.org/Ezekiel-37-1/ "Ezekieli 37:1 KJV mstari undani")*[lililokuwa](https://www.kingjamesbibleonline.org/Ezekiel-37-1/ "Ezekieli 37:1 KJV mstari undani")*[ limejaa mifupa;](https://www.kingjamesbibleonline.org/Ezekiel-37-1/ "Ezekieli 37:1 KJV mstari undani") > > **[2.](https://www.kingjamesbibleonline.org/Ezekiel-37-2/ "Ezekieli 37:2 KJV mstari undani")**[ Akanipitisha karibu nayo pande zote; na tazama, ](https://www.kingjamesbibleonline.org/Ezekiel-37-2/ "Ezekieli 37:2 KJV mstari undani")*[yalikuwa](https://www.kingjamesbibleonline.org/Ezekiel-37-2/ "Ezekieli 37:2 KJV mstari undani")*[ mengi sana bondeni; na tazama, ](https://www.kingjamesbibleonline.org/Ezekiel-37-2/ "Ezekieli 37:2 KJV mstari undani")*[yalikuwa](https://www.kingjamesbibleonline.org/Ezekiel-37-2/ "Ezekieli 37:2 KJV mstari undani")*[ makavu sana.](https://www.kingjamesbibleonline.org/Ezekiel-37-2/ "Ezekieli 37:2 KJV mstari undani") > > **[3](https://www.kingjamesbibleonline.org/Ezekiel-37-3/ "Ezekieli 37:3 KJV mstari undani")**[ Akaniambia, Mwanadamu, je! mifupa hii yaweza kuishi? Nami nikajibu, Ee Bwana MUNGU, wewe wajua.](https://www.kingjamesbibleonline.org/Ezekiel-37-3/ "Ezekieli 37:3 KJV mstari undani") > > **[4](https://www.kingjamesbibleonline.org/Ezekiel-37-4/ "Ezekieli 37:4 KJV mstari undani")**[ Akaniambia tena, Toa unabii juu ya mifupa hii, uiambie, Enyi mifupa mikavu, lisikieni neno la Bwana.](https://www.kingjamesbibleonline.org/Ezekiel-37-4/ "Ezekieli 37:4 KJV mstari undani") > > **[5](https://www.kingjamesbibleonline.org/Ezekiel-37-5/ "Ezekieli 37:5 KJV mstari undani")**[ Bwana MUNGU aiambia mifupa hii hivi; Tazama, nitatia pumzi ndani yenu, nanyi mtaishi;](https://www.kingjamesbibleonline.org/Ezekiel-37-5/ "Ezekieli 37:5 KJV mstari undani") > > **[6](https://www.kingjamesbibleonline.org/Ezekiel-37-6/ "Ezekieli 37:6 KJV mstari undani")**[ Nami nitatia mishipa juu yenu, na kuleta nyama juu yenu, na kuwafunika ngozi, na kutia pumzi ndani yenu, nanyi mtaishi; nanyi mtajua ya kuwa mimi ](https://www.kingjamesbibleonline.org/Ezekiel-37-6/ "Ezekieli 37:6 KJV mstari undani")*[ndimi](https://www.kingjamesbibleonline.org/Ezekiel-37-6/ "Ezekieli 37:6 KJV mstari undani")*[ Bwana.](https://www.kingjamesbibleonline.org/Ezekiel-37-6/ "Ezekieli 37:6 KJV mstari undani") > > **[7.](https://www.kingjamesbibleonline.org/Ezekiel-37-7/ "Ezekieli 37:7 KJV mstari undani")**[ Basi nikatabiri kama nilivyoamriwa; na nilipokuwa nikitoa unabii, palikuwa na kelele, na tazama, mtikisiko, na mifupa ikasogea, mfupa kwa mfupa wake.](https://www.kingjamesbibleonline.org/Ezekiel-37-7/ "Ezekieli 37:7 KJV mstari undani") > > **[8.](https://www.kingjamesbibleonline.org/Ezekiel-37-8/ "Ezekieli 37:8 KJV mstari undani")**[ Nami nilipotazama, tazama, ile mishipa na nyama ikatokea juu yake, na ngozi ikafunika juu yake; lakini ](https://www.kingjamesbibleonline.org/Ezekiel-37-8/ "Ezekieli 37:8 KJV mstari undani")*[hapakuwa](https://www.kingjamesbibleonline.org/Ezekiel-37-8/ "Ezekieli 37:8 KJV mstari undani")*[ na pumzi ndani yake.](https://www.kingjamesbibleonline.org/Ezekiel-37-8/ "Ezekieli 37:8 KJV mstari undani") > > **[9](https://www.kingjamesbibleonline.org/Ezekiel-37-9/ "Ezekieli 37:9 KJV mstari undani")**[ Ndipo akaniambia, Utabirie upepo, mwanadamu, ukauambie upepo, Bwana MUNGU asema hivi; Njoo kutoka kwa pepo nne, Ee pumzi, na uwapulizie hawa waliouawa, wapate kuishi.](https://www.kingjamesbibleonline.org/Ezekiel-37-9/ "Ezekieli 37:9 KJV mstari undani") > > **[10](https://www.kingjamesbibleonline.org/Ezekiel-37-10/ "Ezekieli 37:10 KJV mstari undani")**[ Basi nikatabiri kama alivyoniamuru, na pumzi ikawaingia, wakaishi, wakasimama kwa miguu yao, jeshi kubwa mno.](https://www.kingjamesbibleonline.org/Ezekiel-37-10/ "Ezekieli 37:10 KJV mstari undani") > > **[11](https://www.kingjamesbibleonline.org/Ezekiel-37-11/ "Ezekieli 37:11 KJV mstari undani")**[ Ndipo akaniambia, Mwanadamu, mifupa hii ni nyumba yote ya Israeli; tazama, wao husema, Mifupa yetu imekauka, na tumaini letu limepotea, tumekatiliwa mbali.](https://www.kingjamesbibleonline.org/Ezekiel-37-11/ "Ezekieli 37:11 KJV mstari undani") Maneno " [Nitaingiza pumzi ndani yenu, nanyi mtaishi,](https://www.kingjamesbibleonline.org/Ezekiel-37-5/ "nitatia pumzi ndani yenu, nanyi mtaishi;") " yanaonekana kwangu kumaanisha kazi ya moja kwa moja ya bwana ambaye huhimiza, kumwita, na kumsaidia mwanafunzi wake, akimtayarisha kwa elimu. Na iliyosalia “ [Nitaweka mishipa juu yenu, nami nitaleta nyama juu yenu;](https://www.kingjamesbibleonline.org/Ezekiel-37-6/ "nitaweka mishipa juu yenu, nami nitaleta nyama juu yenu;")" alikumbuka kifungu cha kimsingi ambacho kinajumuisha njia nzima ya Séguin'x, "kumwongoza mtoto, kana kwamba, kwa mkono, kutoka kwa elimu ya mfumo wa misuli hadi ile ya mfumo wa neva, na ya hisi." kwa hivyo Séguin aliwafundisha wajinga jinsi ya kutembea, jinsi ya kudumisha usawa wao katika harakati ngumu zaidi za mwili kama vile kupanda juu, kuruka, nk, na hatimaye, kuhisi, kuanza elimu ya hisia za misuli kwa kugusa, na. kusoma tofauti ya joto, na kuishia na elimu ya hisia fulani. Lakini ikiwa mafunzo hayaendi zaidi ya haya, tumewaongoza watoto hawa tu kujirekebisha na hali ya chini ya maisha (karibu uwepo wa mboga). “Mwiteni Roho,” unabii unasema, na roho itaingia ndani yao, nao watakuwa na uzima. Séguin, kwa hakika, alimwongoza yule mjinga kutoka kwenye mimea hadi kwenye maisha ya kiakili, "kutoka katika elimu ya hisi hadi dhana za jumla, kutoka kwa dhana za jumla hadi fikra dhahania, kutoka kwa mawazo dhahania hadi maadili." Lakini kazi hii ya ajabu inapokamilika, na kwa kutumia uchanganuzi wa kifiziolojia wa dakika moja na maendeleo ya taratibu katika mbinu, mjinga amekuwa mtu, bado ni duni kati ya wanadamu wenzake, mtu ambaye hataweza kujirekebisha kikamilifu. kwa mazingira ya kijamii: "Mifupa yetu imekauka, na tumaini letu limepotea, tumekatiliwa mbali. Hii inatupa sababu nyingine kwa nini mbinu ya kuchosha ya Séguin mara nyingi iliachwa; ugumu mkubwa wa njia haukuhalalisha mwisho. Kila mtu alihisi hivi, na wengi walisema, "Bado kuna mengi ya kufanywa kwa watoto wa kawaida!" Baada ya uzoefu kamili kuhalalisha imani yangu katika mbinu ya Séguin, nilijiondoa katika kazi ya bidii miongoni mwa watu wenye upungufu, na nikaanza kujifunza kwa kina zaidi kazi za Itard na Séguin. Nilihisi hitaji la kutafakari. Nilifanya jambo ambalo sikuwa nimelifanya hapo awali, na ambalo labda wanafunzi wachache wamekuwa tayari kufanya, nilitafsiri kwa Kiitaliano na kunakili kwa mkono wangu mwenyewe, maandishi ya watu hawa, tangu mwanzo hadi mwisho, nikijitengenezea vitabu kama vile. Wabenediktini wa zamani walikuwa wakifanya kabla ya uchapishaji wa uchapishaji. Nilichagua kufanya hivyo kwa mkono, ili nipate muda wa kupima maana ya kila neno, na kusoma, kwa kweli, ***roho*** ya mwandishi. Nilikuwa tu nimemaliza kunakili kurasa 600 za buku la Kifaransa la Séguin nilipopokea ***nakala kutoka New York.***ya kitabu cha Kiingereza kilichochapishwa mwaka wa 1866. Buku hili la zamani lilikuwa limepatikana kati ya vitabu vilivyotupwa kutoka kwa maktaba ya kibinafsi ya daktari wa New York. Niliitafsiri kwa msaada wa rafiki wa Kiingereza. Juzuu hii haikuongeza sana majaribio mapya ya ufundishaji bali ilishughulikia falsafa ya tajriba iliyoelezwa katika juzuu ya kwanza. Mwanamume ambaye alikuwa amesoma watoto wasio wa kawaida kwa miaka thelathini alionyesha wazo kwamba mbinu ya kisaikolojia, ambayo ina msingi wa uchunguzi wa kibinafsi wa mwanafunzi na ambayo inaunda mbinu zake za kielimu juu ya uchambuzi wa matukio ya kisaikolojia na kisaikolojia, lazima pia itumike. kwa watoto wa kawaida. Hatua hii, aliamini, ingeonyesha njia ya kukamilisha kuzaliwa upya kwa binadamu. Sauti ya Séguin ilionekana kuwa kama sauti ya mtangulizi akilia nyikani, na mawazo yangu yalijawa na ukuu na umuhimu wa kazi ambayo ingefaa kurekebisha shule na elimu. Wakati huu nilisajiliwa katika Chuo Kikuu nikiwa mwanafunzi wa falsafa na nikafuata kozi za saikolojia ya majaribio, ambazo zilikuwa zimeanzishwa hivi majuzi tu katika vyuo vikuu vya Italia, yaani, Turin, Roma, na Naples. Wakati huo huo, nilifanya utafiti katika Anthropolojia ya Pedagogic katika shule za msingi, nikisoma kwa njia hii njia katika shirika zinazotumiwa kwa elimu ya watoto wa kawaida. Kazi hii ilisababisha ufundishaji wa Anthropolojia ya Pedagogic katika Chuo Kikuu cha Roma. ## [2.7 Mbinu za upungufu zinazotumika kwa elimu ya watoto wa kawaida](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+02+-+History+of+Methods#2.7-methods-for-deficients-applied-to-the-education-of-normal-children 'Unganisha kwa Maandishi Msingi ya Tafsiri ya Montessori.Zone "Njia ya Montessori"') I had long wished to experiment with the methods for deficients in a first elementary class of normal children, but I had never thought of making use of the homes or institutions where very young children were cared for. It was pure chance that brought this new idea to my mind. It was near the end of the year 1906, and I had just returned from Milan, where I had been one of a committee at the International Exhibition for the assignment of prizes in the subjects of Scientific Pedagogy and Experimental Psychology. A great opportunity came to me, for I was invited by Edoardo Talamo, the Director General of the Roman Association for Good Building, to undertake the organization of infant schools in its model tenements. It was Signor Talamo's happy idea to gather together in a large room all the little ones between the ages of three and seven belonging to the families living in the tenement. The play and work of these children were to be ^ carried on under the guidance of a teacher who should / have her apartment in the tenement house. It was intended that every house should have its school, and as the Association for Good Building already owned more than 400 tenements in Rome, the work seemed to offer tremendous possibilities for development. The first school was to be established in January 1907, in a large tenement house in the Quarter of San Lorenzo. In the same Quarter the Association already owned fifty-eight buildings, and according to Signor Talamo's plans we should soon be able to open sixteen of these " schools within the house." This new kind of school was christened by Signora Olga Lodi, a mutual friend of Signor Talamo and myself, under the fortunate title of ***Casa del Bambini*** or "***The Children's House***." Under this name, the first of our schools was opened on the sixth of January, 1907, at 58 Via Dei Marsi. It was confided to the care of Candida Nuccitelli and was under my guidance and direction. From the very first I perceived, in all its immensity, the social and pedagogical importance of such institutions, and while at that time my visions of a triumphant future seemed exaggerated, today many are beginning to understand that what I saw before was indeed the truth. On the seventh of April of the same year, 1907, a second "Children's House" was opened in the Quarter of San Lorenzo; and on the eighteenth of October, 1908, another was inaugurated by the Humanitarian Society in Milan in the Quarter inhabited by workingmen. The workshops of this same society undertook the manufacture of the materials which we used. On the fourth of November following, a third "Children's House" was opened in Rome, this time not in the people's Quarter, but in a modern building for the middle classes, situated in Via Famagosta, in that part of the city known as the Prati di Castello; and in January, 1909, Italian Switzerland began to transform its orphan asylums and children's homes in which the Froebel system had been used, into "Children's Houses" adopting our methods and materials. ## [2.8 Social and pedagogic importance of the "Children’s Houses"](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+02+-+History+of+Methods# 'Unganisha kwa Maandishi Msingi ya Tafsiri ya Montessori.Zone "Njia ya Montessori"') The "Children's House" has twofold importance: the social importance which it assumes through its peculiarity of being a school within the house, and its purely pedagogic importance gained through its methods for the education of very young children, of which I now made a trial. As I have said, Signor Talamo's invitation gave me a wonderful opportunity for applying the methods used with deficients to normal children, not of the elementary school age, but the age usual in infant asylums. If a parallel between the deficient and the normal child is possible, this will be during the period of early infancy ***when the child who has not the force to develop and he who is not yet developed*** are in some ways alike. The very young child has not yet acquired secure coordination of muscular movements, and, therefore, walks imperfectly, and is not able to perform the ordinary acts of life, such as fastening and unfastening its garments. The sense organs, such as the power of accommodation of the eye, are not yet completely developed; the language is primordial and shows those defects common to the speech of the very young child. The difficulty of fixing the attention, the general instability, etc., are characteristics that the normal infant and the deficient child have in common. Preyer, also, in his psychological study of children has turned aside to illustrate the parallel between pathological linguistic defects and those of normal children in the process of development. Methods that made growth possible to the mental personality of the idiot ought, therefore, to ***aid the development of young children***, and should be so adapted as to constitute a hygienic education of the entire personality of a normal human being. Many defects that become permanent, such as speech defects, the child acquires through being neglected during the most important period of his age, the period between three and six, at which time he forms and establishes his principal functions. Here lies the significance of my pedagogical experiment in the "Children's Houses." It represents the results of a series of trials made by me, in the education of young children, with methods already used with deficients. My work has not been in any way an application, pure and simple, of the methods of Séguin to young children, as anyone who will consult the works of the author will readily see. But it is nonetheless true that underlying these two years of trial, there is a basis of experiment which goes back to the days of the French Revolution, and which represents the earnest work of the lives of Itard and Séguin. As for me, thirty years after the publication of Séguin’s second book, I took up again the ideas and, I may even say, the work of this great man, with the same freshness of spirit with which he received the inheritance of the work and ideas of his master Itard. For ***ten years*** I not only made practical experiments according to their methods but through reverent meditation absorbed the works of these noble and consecrated men, who have left to humanity most vital proof of their obscure heroism. Thus my ten years of work may in a sense be considered as a summing up of the forty years of work done by Itard and Séguin. Viewed in this light, fifty years of active work preceded and prepared for this brief trial of only two years, and I feel that I am not wrong in saying that these experiments represent the successive work of three physicians, who from Itard to me show in a greater or less degree the first steps along the path of psychiatry. Kama sababu za uhakika katika ustaarabu wa watu, "Nyumba za Watoto" zinastahili kiasi tofauti. Wametatua shida nyingi za kijamii na za ufundishaji kwa njia ambazo zimeonekana kuwa za Utopia, hivi kwamba ni sehemu ya mageuzi ya kisasa ya nyumba ambayo lazima yatimie kabla ya miaka mingi kupita. Kwa njia hii, wanagusa moja kwa moja upande muhimu zaidi wa swali la kijamii ambalo linahusika na maisha ya karibu au ya nyumbani ya watu. Inatosha hapa kutayarisha tena hotuba ya uzinduzi niliyotoa wakati wa ufunguzi wa "Nyumba ya Watoto" ya pili huko Roma na kuwasilisha sheria na kanuni \* nilizozipanga kwa kufuata matakwa ya Signor Talamo. > * Tazama [Sheria na kanuni za "Nyumba za Watoto"](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+03+-+Inaugural+address+delivered+on+the+occasion+of+the+opening+of+one+of+the+%E2%80%9CChildren%E2%80%99s+Houses%E2%80%9D#3.10-rules-and-regulations-of-the-%22children%E2%80%99s-houses%22 'Unganisha kwa Maandishi Msingi ya Tafsiri ya Montessori.Zone "Njia ya Montessori"') Itafahamika kwamba klabu ninayoielekeza, na zahanati ambayo pia ni taasisi ya wagonjwa wa nje kwa matibabu na upasuaji (taasisi zote hizo zikiwa huru kwa wakazi) tayari zimeanzishwa. Katika nyumba ya kisasa ya kupangisha Casa Moderna katika Prati di Castello, iliyofunguliwa tarehe 4 Novemba 1908, kupitia uhisani wa Signor Talamo pia wanapanga kuambatanisha "jiko la jumuiya." > ##### **Leseni ya ukurasa huu:** > > Ukurasa huu ni sehemu ya " **Mradi wa Marejesho na Tafsiri wa Montessori** ".\ > Tafadhali [saidia](https://ko-fi.com/montessori) mpango wetu wa " **Elimu ya Montessori Yote kwa Wote 0-100+ Ulimwenguni Pote** ". Tunaunda nyenzo huria, bila malipo na nafuu zinazopatikana kwa kila mtu anayevutiwa na Elimu ya Montessori. Tunabadilisha watu na mazingira kuwa Montessori halisi duniani kote. Asante! > > [](http://creativecommons.org/licenses/by-nc-sa/4.0/) > > **Leseni:** Kazi hii pamoja na urejeshaji na tafsiri zake zote imeidhinishwa chini ya Leseni ya  [Kimataifa ya Creative Commons Attribution-NonCommercial-ShareAlike 4.0](http://creativecommons.org/licenses/by-nc-sa/4.0/) . > > Angalia **Historia ya Ukurasa** wa kila ukurasa wa wiki katika safu wima ya kulia ili kupata maelezo zaidi kuhusu wachangiaji na uhariri wote, urejeshaji, na tafsiri zilizofanywa kwenye ukurasa huu. > > [Michango](https://ko-fi.com/montessori) na [Wafadhili](https://ko-fi.com/montessori) wanakaribishwa na tunathaminiwa sana! * [Mbinu ya Montessori, Toleo la 2](https://montessori-international.com/s/the-montessori-method/wiki/+Chapter+Index+-+The+Montessori+Method%2C+2nd+Edition+-+Restoration+-+Open+Library#the-montessori-method%2C-2nd-edition---restoration---open-library "Njia ya Montessori kwenye Eneo la Montessori - Lugha ya Kiingereza") - Marejesho ya Kiingereza - [Archive.Org](https://archive.org/details/montessorimethod00montuoft/ "Mbinu ya Montessori kwenye Aechive.Org") - [Maktaba Fungua](https://openlibrary.org/books/OL7089223M/The_Montessori_method "Njia ya Montessori kwenye Maktaba Huria") * [Kielezo cha Sura](https://montessori-international.com/s/the-montessori-method/wiki/+Chapter+Index+-+The+Montessori+Method%2C+2nd+Edition+-+Restoration+-+Open+Library) * [Sura ya 00 - Kujitolea, Shukrani, Dibaji ya Toleo la Marekani, Utangulizi](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+00+-+Dedication%2C+Acknowledgements%2C+Preface+to+the+American+Edition%2C+Introduction) * [Sura ya 01 - Mtazamo muhimu wa ufundishaji mpya katika uhusiano wake na sayansi ya kisasa](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+01+-+A+critical+consideration+of+the+new+pedagogy+in+its+relation+to+modern+science) * [Sura ya 02 - Historia ya Mbinu](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+02+-+History+of+Methods) * [Sura ya 03 - Hotuba ya uzinduzi iliyotolewa wakati wa ufunguzi wa moja ya "Nyumba za Watoto"](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+03+-+Inaugural+address+delivered+on+the+occasion+of+the+opening+of+one+of+the+%E2%80%9CChildren%E2%80%99s+Houses%E2%80%9D) * [Sura ya 04 - Mbinu za Ufundishaji zinazotumika katika "Nyumba za Watoto"](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+04+-+Pedagogical+Methods+used+in+the+%E2%80%9CChildren%E2%80%99s+Houses%E2%80%9D) * [Sura ya 05 - Nidhamu](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+05+-+Discipline) * [Sura ya 06 - Jinsi somo linapaswa kutolewa](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+06+-+How+the+lesson+should+be+given) * [Sura ya 07 - Mazoezi ya Maisha ya Vitendo](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+07+-+Exercises+for+Practical+Life) * [Sura ya 08 - Tafakari mlo wa Mtoto](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+08+-+Reflection+the+Child%E2%80%99s+diet) * [Sura ya 09 - Gymnastics ya elimu ya misuli](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+09+-+Muscular+education+gymnastics) * [Sura ya 10 - Asili katika elimu kazi ya kilimo: Utamaduni wa mimea na wanyama](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+10+-+Nature+in+education+agricultural+labor%3A+Culture+of+plants+and+animals) * [Sura ya 11 - Kazi ya mikono kwa sanaa ya mfinyanzi, na kujenga](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+11+-+Manual+labor+the+potter%E2%80%99s+art%2C+and+building) * [Sura ya 12 - Elimu ya hisi](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+12+-+Education+of+the+senses) * [Sura ya 13 - Elimu ya hisi na vielelezo vya nyenzo ya didactic: Usikivu wa jumla: hisi za kugusa, za joto, msingi na stereo za gnostic.](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+13+-+Education+of+the+senses+and+illustrations+of+the+didactic+material%3A+General+sensibility%3A+The+tactile%2C+thermic%2C+basic%2C+and+stereo+gnostic+senses) * [Sura ya 14 - Maelezo ya jumla juu ya elimu ya hisi](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+14+-+General+notes+on+the+education+of+the+senses) * [Sura ya 15 - Elimu ya kiakili](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+15+-+Intellectual+education) * [Sura ya 16 - Mbinu ya kufundisha kusoma na kuandika](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+16+-+Method+for+the+teaching+of+reading+and+writing) * [Sura ya 17 - Maelezo ya njia na nyenzo za didactic kutumika](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+17+-+Description+of+the+method+and+didactic+material+used) * [Sura ya 18 - Lugha katika utoto](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+18+-+Language+in+childhood) * [Sura ya 19 - Ufundishaji wa kuhesabu: Utangulizi wa hesabu](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+19+-+Teaching+of+numeration%3A+Introduction+to+arithmetic) * [Sura ya 20 - Mlolongo wa mazoezi](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+20+-+Sequence+of+exercise) * [Sura ya 21 - Mapitio ya jumla ya nidhamu](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+21+-+General+review+of+discipline) * [Sura ya 22 - Hitimisho na hisia](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+22+-+Conclusions+and+impressions) * [Sura ya 23 - Vielelezo](https://montessori-international.com/s/the-montessori-method/wiki/Chapter+23+-+Illustrations)