In defence of deliberative democracy: challenging less democratic school governing body practices

No Abstract Available South African Journal of Education Vol.25(1) 2005: 25-3

Philosophy of education as action: transcending the division between theory and practice

Philosophers of education are often criticised for not being “practical” about educational issues. Their work is often seen as being too theoretical and failing to be responsive to practical situations in universities and schools. This article is a reflective autobiographical account of the role that theory has played in my own professional development as an education theorist/practitioner. I specifically highlight moments in my professional development which illustrate that the philosophy of education does not simply involve abstract theorising disconnected from the practical experiences of people. I go on to show that “doing” philosophy of education facilitates “practical” action such as compassionate imagination — an aspect of human action which can help us to counteract claims that the philosophy of education is simply academic jargon reflecting esoteric, incomprehensible theorising

Cosmo-ubuntu: Toward a new (exterior to modernity) theorizing about the human, the cosmos, and education

CITATION: Cossa, J., Le Grange, L., & Waghid, Y. (2020). Cosmo-ubuntu: Toward a new (exterior to modernity) theorizing about the human, the cosmos, and education. Comparative Education Review, 64(4), 753-756. https://doi.org/10.1086/710771This essay review offers reflections on “vCIES 2020: Education beyond the Human.” This 64th annual conference of the Comparative and International Education Society, which was to have taken place in Miami, was instead held virtually due to the COVID-19 pandemic. We would like to acknowledge Mame D. Ndiaye, a graduate student in the Cornell Institute for Public Affairs at Cornell University, for her en-gagement with our ideas toward a future publication. 1 The word bantaba originates from the Gambia in West Africa and is a derivative of two words in the Mandinka language: bant ‘tree’ and aba ‘meeting place’. Bantaba thus signifies a gathering of community members to discuss salient issues that affect the collective. Generally, under a big tree in the community, issues that matter to all are publicly discussed, with the aim to reach a consensus. 2 In 2020, ASIG submitted a proposal for the CIES Innovation Fund for a Global Bantaba to further expand access to people traveling from Africa. It was not funded due to the advent of COVID-19 and consequent budgetary constraints

Philosophy of education in a new key: Cultivating a living philosophy of education to overcome coloniality and violence in African Universities

In this conversational article, we consider cultivating decoloniality in university education by drawing upon Jacques Ranci ere’s (2010) notion of a living philosophy. Ranci ere’s (2010) living philosophy holds the possibility of both a medium and a space for a re-thinking and a re-contemplation of what life is in relation to what it might be. Through engaging and sharing real human experiences from and within African societies and universities, we (re)imagine decoloniality as a fiction brought to life through a living philosophy of education. In this regard, we proffer eight points of departure and reflection

A conceptual analysis of a reflexive democratic praxis related to higher education transformation in South Africa

Dissertation (PhD)--University of Stellenbosch, 2001.ENGLISH ABSTRACT: The central question of this thesis is whether education policy frameworks are sufficient to transform the higher education system in South Africa. I hold that higher education policy initiatives promulgated in statutory documents such as the White Paper 3 on Higher Education Transformation of 1997 and the Higher Education Act of 1997 are not sufficient to guide educational transformation in universities. My main claim is that as higher education role players we also need to pursue practices driven from "inside" (Gutman 1998: 34) whereby we can develop the "strength of will" to contribute towards initiating equal access and development and, enhancing accountability and quality at our universities. I hold that in order to practice higher education transformation from "inside" (Gutman 1998: 34), one can justifiably pursue a reflexive democratic praxis for the reason that it involves a form of "doing action" with some worthwhile, rational end in mind. It has to do with engaging in reflexive and democratic action attuned to social experience, more specifically higher education, where possibilities may be contemplated, reflected upon, transformed and deepened. To deepen our understanding of our actions involves asking questions about "what we have not thought to think" (Lather 1991: 156). I argue that philosophy of education, more specifically conceptual analysis, is an indispensable means by which we can develop such a deeper, clearer, more informed and better reasoned understanding about the current shifts in higher education transformation in post- apartheid South Africa. Simultaneously, I use conceptual analysis to show why and how the idea of a reflexive democratic praxis can become a "satisfying sense of personal meaning, purpose, and commitment" (Soltis 1998: 196) to guide our activities as educators in the higher education realm. The general principle, which shapes a reflexive democratic praxis, is rationality. Rationality is shaped by logically necessary conditions such as "educational discourse", "reflexive action" and "ethical activity to promote the moral good" in the forms of truthtelling and sincerity, freedom of thought, clarity, non-arbitrariness, impartiality, a sense of relevance, consistency and respect for evidence and people. My contention is that appealing to moral notions of rationality is where the strength of a reflexive democratic praxis lies. In this sense I further elucidate rationality which I argue can create spaces for achieving democratic education which, in tum, holds much promise for shaping teaching and learning through distance education, research and community service in the context of higher education transformation in South Africa. I use "touchstones" which evolve out of rationality, namely access, relevance and dialogism, to show how the idea of a reflexive democratic praxis can contribute towards shaping higher education transformation in South Africa. I provide an overview of the South African higher education policy framework, in particular its concern with issues of equality, development, accountability and quality, which can be linked to and guided by "touchstones" of a reflexive democratic praxis. A reflexive democratic praxis implies a shift towards socially distributed knowledge production which in turn shapes higher education transformation. By reflecting on instances related to the institution where I work, I argue that a more nuanced understanding of higher education has the potential to initiate equal access and , development on the one hand, and to enhance accountability and quality on the other hand. I conclude with the idea that a reflexive democratic praxis can provide higher education practitioners with a conceptual frame to organise their discourses in such a way as to contribute towards transforming their activities and that of their institutions. In this way they might contribute towards addressing the demands of equality, development, accountability and quality in South African higher education. KEYWORDS: Philosophy of education, conceptual analysis, reflexivity, democracy, praxis, higher education, transformation and South Africa.AFRIKAANSE OPSOMMING: Die sentrale kwessie wat hierdie proefskrif aanspreek, is die vraag of die raamwerke vir onderwysbeleid genoegsaam is vir die transformasie van hoër onderwys in Suid-Afrika. Ek is van mening dat die proklamasie van inisiatiewe ten opsigte van die beleid vir hoër onderwys in statutêre dokumente soos die Witskrif 3 oor die Transformasie van Hoër Onderwys (1997) en die Wet vir Hoër Onderwys (1997) nie genoegsaam is om transformasie aan universiteite te rig nie. My hoofstandpunt is dat ons, die rolspelers in hoër onderwys, ook aandag moet gee aan praktyke wat "van binne uit" gedryf word (Gutman 1998: 34). Op so 'n manier kan ons die "wilskrag" ontwikkel wat sal bydra tot die inisiering van gelyke toelating en ontwikkeling en die versterking van verantwoordelikheid en kwaliteit aan ons universiteite. Ek is van mening dat dit geregverdig is om die transformasie van hoër onderwys "van binne uit" te bewerkstellig deur 'n refleksiewe demokratiese praktyk omdat dit 'n soort aksie verg wat 'n betekenisvolle rasionele doel het. Dit gaan oor refleksiewe en demokratiese aksies wat afgestem is op sosiale ondervinding, veralop die hoër onderwys, waar verskillende moontlikhede oorweeg kan word, daaroor gereflekteer kan word en dit dan getransformeer en verdiep kan word. Ter wille van die verdieping van ons begrip van ons aksies moet vrae gevra word oor "what we have not thought to think" (Lather 1991: 156). My argument is dat die filosofie van die opvoeding, meer spesifiek 'n konseptuele analise, 'n onontbeerlike manier is om 'n dieper, duideliker, meer informatiewe en beter beredeneerde begrip te ontwikkel van die huidige klemverskuiwings in die transformasie van die hoër onderwys in 'n post-apartheid Suid-Afrika. Daarmee saam gebruik ek konseptuele analise om aan te toon waarom en hoe die idee van 'n refleksiewe demokratiese praktyk 'n "satisfying sense of personal mearung, purpose, and commitment" (Soltis 1998: 196) kan word om ons aktiwiteite as opvoedkundiges in die hoër onderwys te kan rig. Die algemene beginsel wat aan 'n refleksiewe demokratiese praktyk sy vorm gee is 'n rasionaliteit. Rasionaliteit word gevorm deur logies-noodsaaklike beginsels, bv "opvoedkundige diskoers", "refleksiewe aksie" en "etiese aktiwiteite wat goeie moraliteit bevorder" soos dit aangetref word in die praat van die waarheid, opregtheid, vryheid van denke, helderheid, nie-arbitrêrheid, onpartydigheid, 'n sin vir relevansie, konstantheid en respek vir bewysstukke en mense. My standpunt is dat die sterkte van 'n refleksiewe demokratiese beleid daarin geleë is dat dit aanspraak maak op morele kwessies van rasionaliteit. Ek verklaar rasionaliteit in hierdie sin verder deur te beweer dat dit die plek is om demokratiese onderwys te verwerklik, wat op sy beurt groot beloftes inhou vir onderrig en leer deur middel van afstandsonderwys, navorsing en gemeenskapsdiens in die konteks van die transformasie van hoër onderwys in Suid-Afrika. Ek gebruik kwaliteitsaanduiders wat ontwikkel uit rasionaliteit, naamlik toeganklikheid, relevansie en samevattings om aan te toon hoe die idee van 'n refleksiewe demokratiese praktyk kan bydra tot die vorming van die transformasie van hoër onderwys in Suid- Afrika. Ek verskaf 'n oorsig oor die raamwerk vir die Suid-Afrikaanse beleid oor hoër onderwys, In die besonder oor aspekte soos gelykheid, ontwikkeling en verantwoordbaarheid, wat gekoppel kan word aan en geng kan word deur die kwaliteitsaanduiders van 'n refleksiewe demokratiese praktyk. 'n Refleksiewe demokratiese praktyk impliseer 'n klemverskuiwing in die rigting van sosiaal-verspreide kennisproduksie wat vorm gee aan die transformasie van hoër onderwys. Deur te reflekteer oor gebeure wat verband hou met die inrigting waar ek werk, argumenteer ek dat 'n fyner genuanseerde omskrywing van hoër onderwys die potensiaal het om aan die een kant gelyke toeganklikheid en ontwikkeling te inisieer en aan die ander kant om verantwoordbaarheid en kwaliteit te versterk. Ek sluit af met die gedagte dat 'n refleksiewe demokratiese praktyk die praktisyns van hoër onderwys van 'n konseptuele raamwerk kan voorsien wat hul diskussies op so 'n manier salorganiseer dat dit sal bydra tot die transformasie van hulle aktiwiteite en die van die inrigtings waarby hulle betrokke is. Op so 'n manier kan 'n bydrae gelewer word tot die aanspreek van die eise van gelykheid, ontwikkeling en verantwoordbaarheid en kwaliteit van hoër onderwys in Suid-Afrika. SLEUTELBEGRIPPE: Filosofie van die opvoeding. konseptuele analise, refleksiwiteit, demokrasie, praktyk, hoër onderwys, transformasie en Suid-Afrika

Are doctoral studies in South Africa higher education being put at risk?

CITATION: Waghid, Y. 2015. Are doctoral studies in South Africa higher education being put at risk? South African Journal of Higher Education, 29(5):1-7.The original publication is available at http://www.journals.ac.za/index.php/sajheInasmuch as many attempts are being made in South Africa to increase the doctoral throughput rate, it appears as if the rush to produce doctoral (PhD) qualifications might just be the biggest risk that confronts the pursuit of doctoral studies. The author argues that, in the quest to accelerate the number of doctorates produced in the country, higher education institutions (HEIs), in particular administrators and – to a lesser extent – supervisors, run the risk of trivialising doctoral education: because of an over-emphasis on throughput rates alone, the purpose of the doctorate is assigned to a mere exercise of technical compliance and completion. In this article, the author offers a word of caution as to what the doctorate should not be subjected to if such a highlevel achievement is to remain an aspiration of those serious about knowledge construction, reconstruction and deconstruction.Publisher's versio

Knowledge(s), culture and African philosophy: an introduction

CITATION: Waghid, Y. 2016. Knowledge(s), culture and African philosophy: an introduction. Knowledge Cultures, 4(4):11–17.The original publication is available at http://www.addletonacademicpublishers.comIn a previous work, entitled African Philosophy of Education Reconsidered: On Being Human (Waghid, 2014), a defense is offered for the notion of African philosophy as a reasoned and culture-dependent concept on the basis that any philosophical genre cannot be devoid of reasonableness and dismissive of culture. The premise on which the latter claim is built is two-fold: Firstly, any form of philosophizing involves (and ought to do so) an aspiration towards the attainment of what can be conceived as being reasonably justifiable – that is, reasons are offered and amended to elucidate meanings that can be convincing to others in the inquiry; and secondly, meanings are (re)constructed and deconstructed on the basis of people’s cultural stock (a term I borrow from Jane Roland Martin, 2013) – that is, people’s images, attitudes, backgrounds, symbols and other ways of seeing things in the world. Thus, as a combination, reasonableness and culture determine what constitutes African philosophy. In this way, it would not be implausible to embrace explications of African philosophy that connect with the reasons people offer on account of their ethical orientations, indigenous perspectives, and/or sagacious utterances. This is what makes African philosophy a reasoned and culture-dependent practice. But then, as with any form of philosophy, African philosophy foregrounds culture in so far as it provides the notion of knowledge with a distinctive form in relation to what Africa has to offer. Put differently, knowledge(s) are a manifestation of the ways in which philosophy organizes cultural understandings on the African continent. This article examines at least three ways in which culture is organized through an African philosophical discourse, and how knowledges are manifested in the practices of people on the continent: Firstly, African philosophy guides cultural practices in accordance with practices of communal interactions – that is, Ubuntu (human interdependence); and, when Ubuntu is under threat, ethnic conflict, political tension and strife seem to hold sway. Secondly, African philosophy orientates people towards an appreciation of an ethical life and, when the latter is tangibly at risk, destruction is perilously imminent; and thirdly, African philosophy inclines people towards some higher good, and when the latter is visibly absent, religious conflict seems to be hazardously omnipresent. My understanding is that Ubuntu, ethics and an inclination towards a higher good are cultural practices that give knowledge, as understood by Africans, a distinctively reasonable form. In short, the reasonableness of African knowledge(s) is guided by an appreciation of Africans’ cultures. And, when these cultures are at risk, the potential exists that African knowledge(s) will become misguided.http://www.addletonacademicpublishers.com/contents-kc/894-volume-4-4-2016/2880-knowledge-s-culture-and-african-philosophy-an-introductionPublisher's versio

Hopeful teacher education in South Africa: Towards a politics of humanity

CITATION: Waghid, Y. 2012. Hopeful teacher education in South Africa: Towards a politics of humanity, in B. Leibowitz (ed.). Higher Education for the Public Good: Views from the South. Stellenbosch: AFRICAN SUN MeDIA. 101-112. doi: 10.18820/9781928357056/08.The original publication is available from AFRICAN SUNMeDIA - www.sun-e-shop.co.zaINTRODUCTION: In this chapter I offer an account of Nussbaum’s politics of humanity to show how teacher education programmes can be remedied as the country’s universities endeavour to address the poor quality of teacher education programmes. Since the demise of apartheid education, the development of policy in relation to teacher education in South Africa has undergone major adjustments, and yet credible change in teacher education remains elusive. By far the most prominent conceptual and pragmatic change to which teacher education has been subjected points towards the cultivation of teachers who can enact their professions as democratic citizens. This implies that teachers ought to engender in learners a spirit of democratic citizenry that can imbue in them the virtues of dialogical engagement, connecting caringly with the other, and performing their tasks in a responsible manner. So it happens that current policy on teacher education accentuates the ‘roles’ of teachers in a post-apartheid dispensation along the lines of such democratic virtues.Publishers' versio

Rupturing African philosophy on teaching and learning : ubuntu justice and education

This book examines African philosophy of education and the enactment of ubuntu justice through a massive open online course on Teaching for Change. The authors argue that such pedagogic encounters have the potential to stimulate just and democratic human relations: encounters that are critical, deliberate, reflective and compassionate could enable just and democratic human relations to flourish, thus inducing decolonisation and decoloniality. Exploring arguments for imaginative and tolerant pedagogic encounters that could help cultivate an African university where educators and students can engender morally and politically responsible pedagogical actions, the authors offer pathways for thinking more imaginatively about higher education in a globalised African context. This work will be of value for researchers and students of philosophy of education, higher education and democratic citizenship education