Addiction in the Light of African Values: Undermining Vitality and Community

In this article I address the question of what makes addiction morally problematic, and seek to answer it by drawing on values salient in the sub-Saharan African philosophical tradition. Specifically, I appeal to life-force and communal relationship, each of which African philosophers have at times advanced as a foundational value, and spell out how addiction, or at least salient instances of it, could be viewed as unethical for flouting them. I do not seek to defend either vitality or community as the best explanation of when and why addiction is immoral, instead arguing that each of these characteristically African values grounds an independent and plausible account of that. I conclude that both vitalism and communalism merit consideration as rivals to accounts that Western ethicists would typically make, according to which addiction is immoral insofar as it degrades rationality or autonomy, as per Kantianism, or causes pain or dissatisfaction, à la utilitarianism

Tackling child poverty in South Africa: Implications of ubuntu for the system of social grants

In the South African context both liberal and – in the form of the southern African idea of ubuntu – more communitarian and relational discourses of citizenship can be seen. The policy framework to tackle child policy, however, is dominated by the framework of liberal citizenship, most clearly through the Bill of and the various social grants. Using analyses from an original microsimulation model developed by one of the authors the paper shows however how a neglect of children’s relationships and inter-connectedness with their adult parents/carers in the current liberal citizenship inspired policy approach limits the effectiveness of this child poverty strategy. The empirical analyses demonstrate how a greater recognition in policy of the relational principles of ubuntu through more fully addressing the needs of children’s parents/carers via the creation of a comprehensive social security grant for working age adults is needed to effectively reduce child poverty as well as working age poverty

'n Eie Suid-Afrikaanse wiskunde op calvinistiese grondslag?

Bostaande vraag sal vir iemand met 'n oppervlakkige kennis van die Wiskunde na dwaasheid klink. Twee en twee bly tog vier vir Calvinis,heiden of Mohammedaan! Iemand wat op hoogte is met die moderneontwikkelinge in die Wiskunde sal egter nie so gou ’n oordeel vel nie

Ochberg v CIR: No “benefit†to the benefactor

This article analyses the South African case of Ochberg v CIR, which dealt with the question whether shares issued by a company to Ochberg, who was, for all intents and purposes, the sole shareholder, in consideration for services rendered and an asset provided to the company, constituted “income†in terms of the definition of “gross income†in section 7(1) of the Income Tax Act No. 40 of 1925 (as it then applied). Ochberg’s contention was that he had received no benefit from the additional shares issued as the value of all the shares issued had been the same both before and after the issue of the shares. Accordingly, there had been no increase in his wealth and thus no income had been received. The majority decision (two of the five judges dissenting) of the Appellate Division of the Supreme Court held that the shares were “income†and had to be valued at their nominal value. The article first provides a glimpse into the life of Isaac Ochberg, who was a substantial benefactor to charitable causes. It then presents a thematic analysis of the four separate judgments set down in the case, and finally, discusses certain tax principles arising from the judgments. In conclusion, the article considers to what extent Ochberg benefited from the transaction in terms of the Haig-Simons model of taxation and the economic reality of the transaction. The lasting value of the decision is demonstrated with reference to citations of Ochberg v CIR in a number of more recent landmark cases

Anchoring design in rural customs of doing and saying

An increasing range of initiatives aim to enable rural communities in developing regions to generate their own, non-text based, digital content to share local stories, information and concerns. Video, photos and audio offer\ud new resources for practices that give communities’ a sense of identity and continuity and that members acquire in relationships with each other, their environment and history via speech, gesture, song, music, drama, ritual, skills or crafts. However, these contexts pose challenges for designing interactions within frameworks that have a heritage of text and indirect orality and which emphasize particular communication dynamics and structures. We seek to create new design directions based on insights into local ways of ‘doing and saying’ gained in interactions with people living under traditional law and custom in the Xhosa Kingdom of Pondoland, South Africa. This paper distils themes from an ethnography when the author lived according to local norms and constraints and cogenerated design activities, situated in the community’s priorities, customary power relations and consensus-based practice. We reflect on communication in ordinary and extraordinary activities, and sociotechnical ‘experiments’ from using social networking websites to storytelling with blogs. We describe how indexicality dynamically shares context and entwines a person’s identity with physical setting; and, how practices, such as prolonged discussion, diachronic repetition and synchronous utterance, build rapport, collective memory and cohesion. We propose that these practices inspire ways that local social structures can impact on activities to design systems of organization for information sharing, with occasional reference to our observations of other rural peoples in north Mozambique and north Australia