Taking into account African Philosophy: An impetus to amend the agenda of philosophy of education

Abstract

Sceptics of an Africanisation of education have often lambasted its proponents for re‐inventing something that has very little, if any, role to play in contemporary African society. The contributors to this issue hold a different view and, through the papers included in this issue, arguments are proffered in defence of an Africanisation of education on the African continent, particularly through the notion of ubuntu. Since the 1960s, Africana philosophy as an instance of Africanisation has emerged as a ‘gathering’ notion for philosophical endeavours practised by professional philosophers and intellectuals, either of African descent, including those living in the diaspora, or those of non‐African descent but who are devoted to matters pertaining to African and African‐descended individuals and communities (Outlaw, 2004, p. 90). These philosophical endeavours mostly relate to a ‘critical analysis and reflective evaluation of the evidence and reasoning’ that constitute the beliefs, customs, values, traditions, oral literature (parables, proverbs, poetry, songs and myth), languages and histories of African and African‐descended peoples (Hallen, 2004, p. 105). The articles presented at this symposium analytically explore ideas and practices central to Africana philosophy, their underlying rationales, and how these forms of philosophical inquiry can potentially engender defensible educative relationships.

Cultural Diversity and Its Influence on Role Players in a Full-Service School in Soshanguve: A Wellness Perspective

“…Murithi (2007) and Nussbaum (2003) explain that Ubuntu comprises principles such as, "equity, fairness, reciprocity, inclusivity, sense of shared destiny between peoples" (Murithi 2007: 282). Waghid and Smeyers (2012) states that, a directive of national curriculum policy is that indigenous knowledge systems form part of the broad environments of all school areas and subjects. Maisty and Thakrar's (2012) study suggests, without knowledge of the Ubuntu philosophy one might not develop the social responsibilities required by Ubuntu thus not developing social wellness in the community.…”

Ubuntu in adult vocational education: Theoretical discussion and implications for teaching international students

“…Understood as such, a difference of opinion is therefore valued to inform a path towards consensus and reconciliation, and indeed, ubuntu is recognised as having broad mechanisms for the resolution of human conflict and violence (Waghid & Smeyers, 2012b).…”

“…Scholtz et al 2008), they can also function to suppress the voice of women in the context of education, thereby reflecting wider cultural norms (e.g. Waghid & Smeyers, 2012b). Similarly, Mungwini (2011) has argued that such communal ways of being through ubuntu are not, and have not been, sustained in the context of the strong individualism imposed from the West.…”

“…Within the context of education, the importance placed on deliberative spaces also indicates the importance of developing capacities pertaining to maintaining interpersonal relationships and cooperation, capacities which have been described as the sine qua non of 'traditional African life' generally (Horsthemke & Kissack, 2008), and in educating and promoting moral norms more specifically (Higgs, 2012). Indeed, Scholtz et al (2008), in contrast to (Waghid & Smeyers, 2012b), found that ubuntu enables and promotes a model of 'inclusive argumentation', where people are compelled to listen to others' views, which in turn moves argumentation from confrontational to more collaborative forms. In this way, it can be argued that by valuing individual difference through such mechanisms (this theme), ubuntu practices may intentionally attempt to not only maintain each individual's sense of belonging to their wider community (the second theme), but act within the collective notion of what it means to be human (the first theme).…”