A social realist ontology for developing Afrocentric curricula in Africa

This paper applies a social realist ontology in conceptualising Afrocentric curricula in South African universities. The analysis considers South African media reports related to students' demands for decolonised curricula. The methodology involved textually analysing various historic educational incidents in South Africa, as well as theories associated with Afrocentrism. The analysis highlights that to develop decolonised and Afrocentric curricula, simultaneous consideration is required of the powers of social structures, including race and class, African culture, as well as the agency of students and academics. The analysis concludes that for Afrocentric and decolonised curricula to emerge, it is essential to incorporate the histories, aspirations and cultural affiliations of Africans, who were previously marginalised in the nation's tertiary system. Furthermore, this research highlights that within structures of academic disciplines, it is essential to incorporate African academics and students in developing curricula to create learning experiences which enable a sense of belonging for all students in our universities.https://upjournals.up.ac.za/index.php/jddUnit for Academic Literac

Can academic writing transform epistemicide to emancipation?

Coercive Management Behavior (CMB) exists in universities as it does in cooperate entities. Consequently, CMB constrains research productivity and pedagogic commitments and can induce epistemicide. In response to CMB, this study sets forth two objectives. Firstly, the analysis aims to discover if academic writing can constrain staff’s experiences of epistemicide. Secondly, it aims to discover if academic writing has power to transform staff’s experiences of epistemicide to emancipation. Accordingly, a two-part research question is put forth: Can academic writing constrain and transform experiences of epistemicide into emancipation? To address this question, the study adopts a qualitative line of inquiry, so data collection involved a review of literature theorizing CMB, epistemicide, and writing for emancipation. In addition, secondary sources, including journal articles, PhD theses, MA dissertations, and digital media, are scrutinized. Beyond this, the study employs Discourse, epistemological, and ontological frameworks to elucidate epistemicide and writing as a tool for epistemic emancipation. The results reveal that scholarly writing transforms staff’s experiences of attempted epistemicide, including collegial ostracization and ethnic bullying, into epistemological emancipation. For instance, writing in academic platforms enables CMB targets to redirect their Discourse, epistemic, and ontological attentiveness toward knowledge generation. Moreover, scholastic dialogues embedded in peer reviews constitute safe spaces for targeted departmental members. Thus, academic writing enables ostracized scholars to transcend office borders by elaborating knowledge systems in ways that make them feel emancipated. In conclusion, experiences of CMB and attempted epistemicide are unavoidable for some low-ranking scholars. Regardless, academic writing emancipates targets’ epistemologies, ontologies, and Discourses despite sustained opposition.https://cgscholar.com/bookstore/cgrn/242/246hj2023Unit for Academic Literac

Coloniality as appropriation of indigenous ontologies : insights From South Africa and Ethiopia

The purpose of this investigation is to frame Global North colonialism in southern and eastern Africa as ontological appropriation. In the article’s conceptual framework, ontological appropriation is colonial claims to aspects of African realities without acknowledgment of their original sources and creators. In the case of southern Africa, Global North appropriation of Khoi and San agriculturalist ontologies is illustrated. Additionally, attempts by the Global North to claim origination of Ethiopia’s ancient ontologies are cited as evidence of colonial appropriation. In accordance, the methods of the investigation involved a review of scholarship related to indigenous ontologies in South and East Africa. Moreover, scholarly voices speaking to epistemic encounters between the Global North with Africans are observed. Thus, a thesis of ontological appropriation is generated. Results of the investigation indicate sustained Global North warfare, and epistemic assaults led to the fall of Khoi, San, hunter-gather, and pastoral ontologies in the South. In contrast, in the East Ethiopia’s ancient theocracy, and monarchies prevented Global North acquisition of land, and ontic dominance. The article concludes colonialism was a deliberate attempt to modify, and control African ontologies. As a result, in southern Africa Khoi San ontologies transformed from hunter-gatherers, and pastoralists to colonial servitude. In Ethiopia, however, monarchical, and theocratic ontologies are vibrant to the present age. Hence, this article’s contribution to new knowledge is its accentuation of divergent hunter-gatherer, pastoralist, and monarchical responses to colonialism in ways that enabled, and resisted colonial appropriation of indigenous ontologies.https://journals.sagepub.com/home/JBShj2023Unit for Academic Literac

A realist approach towards student application of agency, culture and social structures in demonstration of competency in argumentative writing

In his thesis, “A realist approach towards students’ application of agency, culture and social structures in demonstration of competency in argumentative writing”, the study explored intersectionality between first-year science students’ cultural identities and the ways these aspects of students’ epistemologies weave with their attempts to demonstrate competency in written, dialectical and rhetorical argumentation. The researcher employed Margaret Archer’s (1995) morphogenetic model to divide students’ experiences into three chronological phases. These time periods, which spanned the pre-university domain as well as the first and second semesters, were termed the conditioning, interactive and elaboration phases of students’ Discourses (Archer, 1995). By analytically employing the morphogenetic cycle, this study simultaneously applied Gee’s (2012) theory of Discourse to emphasise epistemic shifts, development and constraints in students’ argumentation. The findings highlighted the interplay between and efficacy of on- and off-campus social structures, culture and agency as causal mechanisms in students’ methods of participating in dialectical, rhetorical and written argumentation. Examples of active entities in students’ argumentative Discourse emergence include their families, cultural communities, schools, degree programmes and professional communities. Findings from the study revealed that the majority of the participants experienced significant modifications to their scientific Discourses after reaching the end of the academic year. To argue effectively, first-year students had to modify their methods of participation in academic dialect and rhetoric that feed into their argumentative writing. The study concluded that due to the distinct cultural environment that universities represent when contrasted with the pre-tertiary experiences of all first-years, pedagogic mechanisms should be activated that facilitate their induction into argumentative, dialectical and rhetorical interactions, including writing, across the entire academic year.Thesis (PhD (Linguistics))--University of Pretoria, 2021.Unit for Academic LiteracyPhD (Linguistics)Unrestricte

Intersections of decolonial and global ctizenship principles in academic literacy curricula

Persistent South African dialogue around curricula decoloniality and epistemic pluralism in the higher education system evolves. However, an unresolved question between decolonial and global citizenship education advocates remains: How may these paradigms methodically intersect in an academic literacy curriculum by enhancing development in associated conventions? This study and literature review aimed to conceptually address this question. The results of this literature review indicated that while decolonial and global citizenship education scholars advance valid claims for implementing curricula that draw on their philosophies, additional thought is required that addresses how these paradigms may jointly address students’ needs in relation to applying academic literacy practices. By drawing on key arguments and concerns in the analyzed literature, this study advanced the claim that academic literacy modules are suitable environments to observe the interplay of decolonial and global citizenship methodologies. This is because the discipline of academic literacy, due to its social and interdisciplinary nature, draws on the cultures, histories, and inter-relatedness of humans, including scholars, who employ its conventions.http://ijde.cgpublisher.comhj2021Unit for Academic Literac

Afrocentricity and decoloniality in disciplinarity : a reflective dialogue on academic literacy development

This study explores a transformative method to revise an academic literacy study guide in a Humanities faculty in South Africa. The methodology includes a critical literature review, positioning the study within the framework of Gee's discourse theory and Lea and Street's academic literacy model. The researcher functioned as a research instrument, critically evaluating the practical reasons for the guide's revision and challenges prompting changes. The transformed text maintains its previous structure while adopting discourse, Afrocentric, and decolonial paradigms. Revisions aim to align with disciplinary discourses, critical thinking and to prepare students for nuanced literacies required in the Humanities. The inclusion of Afrocentric and decolonial paradigms involves introducing students to the origins of literacies in Africa, incorporating Indigenous Knowledge Systems, and utilising a Generative Artificial Intelligence (GenAI) narrative. The discussion reflects on the anticipated effectiveness of the guide and addresses potential challenges during future implementation.https://cristal.ac.za/index.php/cristalam2024Unit for Academic LiteracyNon

Left, right then left again : educators at the intersection of global citizenship education, technology and academic literacies

The purpose of this article is to critically consider the roles that academic literacy facilitators fulfil in exposing students to Global Citizenship Education (GCE). In university disciplines, literacies are primary tools that students employ to interact with global events, knowledge, theories and problems. As such, multimodal literacies including written, audiovisual and cyber texts facilitate students’ access to the world through critical communication. Consequently, the authors construe GCE as disciplinary instruction that connects students to lived experiences beyond their own national borders. To demonstrate GCE, the authors employ the following methods for accessing, interpreting and generating knowledge: Firstly, a literature review is conducted. In doing so, key concepts and theories that define academic literacy and GCE are identified. Secondly, by combining reviewed literature that highlights GCE methods and scholarship pertaining to multimodal literacies, the authors make recommendations for integrating GCE into disciplines. In conclusion, the authors emphasise academic literacies, including digital discourses, as effective conduits for GCE principles and make further recommendations for future studies and methods that may be applied towards uniting literacies with international course content.https://journals.sagepub.com/home/CRChj2024Unit for Academic LiteracySDG-04:Quality Educatio

“You are essentially just a number”: discourse elaboration and devaluation among natural science students

DATA AVAILABILITY : Readers interested in accessing data underpinning this analysis may contact [email protected] article analyzes first-year natural science students’ experiences of discourse and devaluation as new members of the Natural and Agricultural Sciences Faculty at the University of Pretoria (UP). This study aims to highlight students’ perspectives on navigating digital learning during COVID-19. Second, the analysis aims to highlight how intersections between languages, digital learning tools, and students’ identities intersect in an academic literacy module. Lastly, the investigation aims to formulate methodical propositions that academic literacy facilitators can apply to generate experiences of discourse elaboration as opposed to devaluation. This study was conducted at the Hatfield campus of the University of Pretoria, Gauteng province in South Africa among first-year natural science scholars. To unearth students’ experiences, this analysis employed a qualitative and phenomenological line of inquiry. Accordingly, the researchers interviewed 17 students in 2021 as part of a pilot project for a master’s degree project. All structured interviews were conducted via live video transmission using Zoom. The results of the study indicated that most of the participants missed face-to-face interactions with peers and academic staff. The majority of participants indicated that the sole utilization of eLearning induced discourse devaluation. Simultaneously, participants expressed discourse elaboration through interacting with digital literacies in the LST 110 module. Key variables that shaped students’ diverse experiences of discourse elaboration and devaluation are languages, identity, culture, and digital learning tools.https://www.hindawi.com/journals/edrihj2023Unit for Academic Literac

Applying Ayittey’s Indigenous African Institutions to generate epistemic plurality in the curriculum

BACKGROUND : South Africa’s institutions of higher learning are currently experiencing a dispensation in which calls for curricula transformation and decolonisation reverberate. While the need for curricula evolution is generally accepted, there appears to be a lack of awareness of methodologies which are applicable to changing curricula. To this end the study proposed the incorporation of Ayittey’s text Indigenous African Institutions into mainstream curricula for the following reasons: It is a rich source of indigenous African knowledge and includes history and information which relate to all disciplinary faculties and their areas of teaching. AIM : The following conceptual study aimed to highlight the value of George Ayittey’s seminal text, Indigenous African Institutions of 2006, towards implementing curricula in South African universities that are epistemically diverse. SETTING : This study is contextualised in higher learning spaces in the African context. METHOD : The methods of this study involved a textual probing of previous discourses on epistemic diversity in university curricula that value pre-colonial African history. The study also highlighted pre-colonial African modes of organisation as emphasised in Ayittey’s texts, which are relevant epistemic sources for dissemination in contemporary, African scholarly. RESULTS : The results of the study indicated that Africa’s pre-colonial era contains rich sources of indigenous and epistemic knowledge required for social organisation during that era. Ayittey’s text describes how African cultures gave form to relationships between families, communities, nations and the natural environment. This knowledge was seen as valuable for curriculum developers who aim to implement epistemically diverse curricula in mainstream African university modules. CONCLUSION : The study concluded by conceptually arguing for curricula that incorporate and draw on regional and global contexts. Ayittey’s text is an enabling instrument in such a curricula model that aims to increase student awareness of indigenous African epistemic systems and modes of organisation, as related to the rest of the humanity. It was also argued that when juxtaposed with western epistemic modes in the curriculum, Africa’s epistemologies may aid in creating inclusive learning experiences.http://thejournal.org.zaUnit for Academic Literac

Things fall apart, power and Krishnamurti

Thesis (MA)--University of Stellenbosch, 2005.ENGLISH ABSTRACT: The following mini-thesis, Things Fall Apart, Power and Krishnamurti, is concerned with the nature by which power is possibly viewed, maintained and transferred by the characters of Chinua Achebe' s novel, Things Fall Apart. The intent of this analysis is to incorporate traditional literary approaches to issues of power in the novel via polarised conceptions, such as east versus west, black versus white or indigenous culture and traditions versus Christianity. Yet simultaneously, by incorporating the unique world-view of Krishnamurti, power, as possibly represented in Things Fall Apart, will be scrutinised as a selfperpetuating entity which chooses its own agents for its manifestation, outside and not necessarily as results of constructions of race, religion or economical design. Specifically, I am interested in Achebe's fictional construction of the indigenous- African maintenance of power and authority within the novel; before and after the arrival of the European colonialists. Did all African villagers, as represented in the fictitious Umuofia, accept the powers-that-be with non-critical minds, or, was power and authority embedded in the processes whereby the Umuofians became accustomed and socially conditioned by the cultural constructs of their particular society? Personally, I do not perceive either of these approaches to be sufficient in the process of holistically comprehending African adaptation to and adoption of 'western' modes of culture. Instead, I believe that though the encroachment of European mercantilism and Christianity upon the African mental and physical landscape was undeniably brutal, this very brutality was in and of itself not variant, compared to psychological and physical maintenance of power in the indigenous realm. This is a primary area of concern of this thesis. I perceive that the African elite, like the European missionaries, used religion and perceptions of tradition and identity to hold on to their elitist and prestigious positions in the indigenous social network. Secondly, this thesis is critical ofthe perception that the dominant emergence of western spiritual and political constructs, over indigenous structures, is a direct result of the acquiescence or absolute physical and mental defeat of African people. Rather, I perceive that African people - in the processes of becoming aware of a new way of life and in making conscious decisions to incorporate this new world-view into their own life-scheme - altered the manipulation and maintenance of power and authority in indigenous society, within the context of Things Fall Apart. In effect, the transfer of political power in Things Fall Apart is not simply a matter of the destruction of African culture by the Europeans. Instead, it is a result of Africans becoming aware of a new way of life, and adopting aspects of this lifestyle in the place of their traditional norms. Krishnamurti's ideas will be incorporated into the above analysis to present a particular world-view that deliberately strives to counteract the human tendency to cling to philosophies, political persuasions, theories or religious fervor. I have included Krishnamurti in the examination of the tension and psychological conversion of African people (as represented in Things Fall Apart) due to moments when they themselves, in the process of introspection, sought to let go of ancient customs and explore the new and foreign, as represented by Christianity. It is my position that in the moments when indigenous authority was questioned by the masses, so began a multifold process: this included the reconstruction of the African self and the readjustment of power relations within the African collective. Krishnamurti posed the following question: When you are told what to do, what to think, to obey, to follow, do you know what it does to you? Your mind becomes dull, it loses its initiative, its quickness. This external, outward imposition of discipline makes the mind stupid, it makes you conform, it makes you imitate (1974:29). I am aware that by juxtaposing the above idea next to African culture might appear blasphemous in the 'new' South Africa, given the great effort to revive 'African' culture. I do not object to this revival and consciousness of tradition and heritage. Yet, I strongly agree with Krishnamurti that the maintenance of power by a select group of elite Africans in the pre-colonial, colonial and post-colonial dispensations is a result of the conformity and acceptance of the masses of African people of the social, spiritual and economic constructions of the elite. The very patterns whereby Africans think was, through centuries, developed by a select group of individuals, as reflected in Things Fall Apart. Culture and tradition have acted as standards whereby individuals measure the worth of their individuality. Hence, Krishnamurti views the struggle of freedom; the struggle of individuals to shake of cultural or traditional constraints, as crucial to the full development of the human self. "Freedom," he says, "liberty, the independence to express what one thinks, to do what one wants to do, is one of the most important things in life. To be really free ... within oneself, is one of the most difficult and dangerous things" (1974:30. As this thesis progresses, we will probe Krishnamurti's claim that the individual attempt to be free, as possibly represented in Achebe's Things Fall Apart, may be both difficult and dangerous.AFRIKAANSE OPSOMMING: Die volgende mini thesis, "Things Fall Apart, Power and Krishnamurti" is besorg op die manier hoe mag anskou, behou en oorgedra work binne karakters van Chinua Achebe se novel, "Things Fall Apart". Die doel van hierdie analise is om bewus te raak van die tradisionele liturere benadering tot konsepte soos mag gesien vanuit ft polografiese oogpunt, soos bv. oos teenoor wes, swart teenoor wit of inheemse kuluur en tradisie teenoor Christenskap. Inteendeel, deur die unieke sienswyse van Krishnmurti in te sluit, sal mag soos vervat in "Things Fall Apart", in totaliteit gekritiseer word deur sy eie manifesteringe en nie noodwendig vanuit ft oogpunt van ras, geloof of ekonomie nie. Ek is spesifiek geinteriseerd in Achebe se fiktioneie konstruksie van die Inheemse Afrikaanse behouing van magsbeheer in hierdie novel. Beide voor en nadat Europese kolonisme hier gearriveer het, het Afrikaner inwoners, soos voorgehou in die fiktiese "Umofia" magsbeheer in hulle gedagtes aanvaar? Of was magsbeheer onvoorwaardelik in hulle ingeplant deur die sosiale en kulturele aspekte van hul spesifieke gemeenskap. My persoonlike sienswyse is dat hierdie banadering ft oordeelkundige benadering is om gevolglik die Afrikaner aanvaring en uitoefening van westerse kulturele modes te verstaan. Inteendeel argumenteer ek dat die indringing van Europese merkantalisme en Christendom bo-op die Afrikaner geestelike en natuurkundige landskappe onerkenbaar geweldadig was en dat hierdie geweldadigheid in en vanself nie veranderlik was nie, invergelyking met die sielkundige en fisiese behouing van mag soos voorbehou in die Inheemse koningkryk. Die elite wie die opperpriester van prekoloniale Afrikaner gemeenskap saamgestel het, wie aangedring het op ft vorm van getrouheid tot kulturele en politieke konstruksies soos deur hulle bepaal, het ook die psige krag van die plaaslike dorpsbewoners misbruik. Dit is my primere punt van fokus in hierdie thesis. My argument is dat die Afrikaanse elite, soos Europese sendelinge, geloof en persepsies van tradisie en identitiet gebruik het om vas te kleef aan hul eie elite en invloedryke posisies binne die Inheemse en sosiale netwerk. Tweedens, hierdie thesis is krities van die persepsie dat die verskyning van Westerse spiruturele en politieke konstruksies oor inheemse strukture, ft direkte gevolg was van die instemming tot absolute psise en geestelike omverwerping van Afrikaner mense. Ek sal beweer dat Afrikaner mense, in die proses van gewoont raak aan ft nuwe lewenstyl, doelbewuste keuses gemaak het om hierdie nuwe wereld sienswyse in hul eie lewenstyl te inkorpireer. In hierdie proses is die magsbeheer soos voorbehou in die Inheemse gemeenskap gemanupileer binne die konteks van "Things Fall Apart". Gevolglik, die direkte oordrag van politieke mag in "Things Fall Apart" was nie net eenvoudig ft vernietiging van Afrikaner kultuur deur Europese nie. Inteendeel, dit was ft direkte gevolg van Afrikaners wat bewus geraak het van ft nuwe lewenstyl, en in die proses het Afrikaners hierdie lewesstyl as hul eie aanvaar. Krishnamurti se sienswyse sal geinkorpireer word in die boostaande analise wie se wereldwye sienswyse doelbewus stry teen die mens se geneighheid om aan te kleef aan filosofiese en politieke oortuigende gedagtes van theorie en geestelike opgewondenheid. Ek het spesifiek Krishnamurti se sienswyse ingekorpireer om die konflik en filosofiese veranderinge in Afrikaner mense te ondersoek (soos voorbehou in "Things Fall Apart") as gevolg van oomblikke waarin die Afrikaners hulself introspeksie doen en in dié proses, van hul eie eeue oue tradisies en gewoontes afstand gedoen het om die nuwe forum soos voorbehou deur Christenskap aan te kleef. Dit is my sienswyse dat gedurende hierdie tydperk magsbeheer bevraagteken was deur die magdom van mense. Dis hoe die rekonstruksie van die Afrikaner "Ek" en die herskedulering van magsbeheer verhoudinge binne die Afrikaner kollektief plaasgevind het. Krishnamurti stel die volgende vraag: Wanneer ft mens gesê word wat om te doen, wat om te dink, wat om te gehoorsaam, wat om te volg, weet jy wat dit aan n mens doen? Nmens se brein raak traag en die brein verloor sy inisiatief en sy fluksheid. Die uitwendige, die buitewerking van discipline maak jou brein dom, dit laat jou naaboots. (1974:29). Ek is bewus dat deur bogenoemde idea en Afrikaner kultuur naas mekaar te stel mag as godslasterend voorkom binne die konteks van die "nuwe" Suid Afrika, gegewe die groot inspanning om "Afrikaner" kultuur te hernu. Ek maak nie beswaar teen die heruwing en bewussyn van tradisie en erfenis nie. Ek stem saam met Krishnamurti dat deur die beheer van mag van fi selektiewe groep van elite Afrikaners in die prekoloniale, koloniale en post-koloniale dipensasies te gee, is as gevolg van die aanmeerning en aanvaarding deur die magdom van die Afrikaner gemeenskappe van sosiale, spirituele en ekonomiese konstruksies soos dié van dié elite. Die denks wyse waarlangs Afrikaners dink, was vir eeue lank, uitgebrei deur fi selektiewe groep mense, soos voorgehou in "Things Fall Apart". Kultuur en tradisie het fi standard geword waarby fi mens hom kan mee verlyk om sy waarde as individu te kan bepaal. Om hierdie rede, sien Krishnamurti die geveg vir vryheid as die geveg vir individue om kulturele en tradisionele beperkige af te skud en dis inderdaad belangrik vir die uitbreiding van die mens se eie identiteit. "Vryheid", sê hy, "liberalisme, die onafhanklikheid om uit te spreek wat fi mens dink, te doen wat fi mens wil doen, is een van dié mees belangrikste dinge in die lewe. Om innerlik vry te wees ... is een van die moeilikste en gevaarlikste dinge in die lewe" (1974:30). Soos hierdie thesis voortgaan, sal ek Krishnamurti se beweering dat die individu se poging om vry te wees, soos moontlik voorgestel in Achebe se " Things Fall Apart" dalk beide moeilik en gevaarlik mag wees