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EDUB3724 WIKI Group Members 1. S. Ndlovu 2018075966 2. Khanyile N 2018125571 3. Bhengu N.C 2016412658 4. Ndabankulu AN 2018569489 5. Buthelezi SS 2017186616 6. Zulu S.F 2018446043 7. Zwane T 2017059847 8. Tsotetsi S 2018269486 9. Kunene S 2018072013 10. Sthole V 2018123352 11. SL Ngidi 2018736310 12. Shange NN 2016182418 13. Mnguni SV 2018352191 14. Mazibuko N.P 2015205137 15. Hlongwane S.I 2018744488 16. Mazibuko B 2017165610 17. Shange N.N 2016182418 18. Mazibuko S.P.N 2018238515

1. Decolonizing education to fit the South African context Firstly, before we discuss about decolonizing education, we need to know what is to colonize. To colonize literally mean that a certain country took over yours in different aspects such as culture, politics, indigenous knowledge and so on and being ruled by a different nation. For example, South Africa was colonized by British people. Let us look at some of the education structures that existed before 1994. The most meaningful education was offered to the whites and partially coloureds and Indian people only, also the curriculum was very exclusive of blacks. Education that was given for other races was very top than the one given to blacks. After South Africa won elections, I can say many things changed in the education sector. For instance, the right education was initiated and as time went on; the education became inclusive however, we learnt about European authors. In these authors, we may count Jean Piaget, Levy Vygotsky, Emile Durkheim, Erik Erickson, and many others. As per our opinion as a group, we as South Africans can use these authors content but making sure it feeds the context of south African education, cultures, and values. Like asking a question, “how can Piaget theory be used to influence children education in South Africa?” the reason to do this is that all of these authors are writing in the context of their cultures and the education system of their countries.

One of the African philosophers, Yusef Waghid contends for an African way of thinking of instruction directed by communitarian, sensible and culture subordinate activity to connect the calculated and viable split between African ethno philosophy and 'logical' African way of thinking. Not at all like the individuals who contend that African way of thinking of training can't exist since it doesn't conjure reason, or that contemplated African way of thinking of schooling is definitely impractical, Waghid proposes an African way of thinking of instruction comprised by contemplated, culture-subordinate activity. I strongly agree with him, the Eurocentric theories in our education system should be replaced or related to indigenous knowledge, values and needs of the society. One of the African philosophers, Julius Nyerere said that education should be relevant to the culture and needs of the society- education for self-reliance.

The following are the things you will find on our wiki: The concise description of the viewpoints and reasons we have selected that argues the decolonization of the education in South Africa and again suggesting strategies in which decolonization could be done. Furthermore, a discussion of Yusef Waghid proposal in African philosophy of teaching and also the implications in teaching and learning. In this writing, it will be indicated how waghid’s African philosophy will be contributing to curriculum (education) decolonization. Finally, we will be relating his theory to humanizing pedagogy as well as defining humanizing pedagogy. 1 Description of selected viewpoints and reasons for decolonizing education in South Africa as well as ways in which this could be done. Viewpoints and reason for Decolonization of education in South Africa: Decolonization has become a topic of interest in South African higher education ever since after the student protest of 2015 and 2016. “It is a topic of conversations in universities, at natural conferences and in a burgeoning body of literature, both in popular and academic.” explains Santos (2015). Decolonization in simple definition means to undo colonization. (Le Grange, 2015). “First generation colonization was the conquering of the physical space and bodies of the colonized, and second generation colonization was the colonization of people's minds through disciplines such as education, science, economic and law.” As Le Grange (2015) stated.

Ways to Decolonize Education in South Africa South African universities have adopted the Western models of academics organizations which hugely excluded the knowledge of the colonized (Heleta, 2016; Higgs, 2016, Le Grange, 2016). However, for Decolonization of education to be successful, we need to undergo the phases Decolonization which will be governed by the elements of Decolonization. As Chilisa (2015) outlined, the phases in the process of Decolonization are Rediscovery and Recovery, Mourning, Dreaming, Commitment and Action. The first phase occurs when people rediscover and recover their history, culture, language and identity (Le Grange, 2015). We mourn by lamenting the continued assault on the world's colonized and oppressed people’s identities and social realities. “It is an important part of healing that leads to dreaming.” stated Le Grange (2015). “In the process of dreaming colonized people invoke their histories, worldviews, and an indigenous knowledge system to theorize and imagine alternative possibilities, in this instant, a reimagined academic field.”(Le Grange, 2015). Furthermore, the colonized nation need to commit itself to its own newly developed knowledge system after eradication of epistemologies and social injustice. The elements which would govern the process of Decolonization would be Deconstructing and Reconstruction, Self-determination and social justice, ethics, language, internationalizing indigenous experience, history and critique (Smith, 1999). It is not simple to find pathway to liberation, however there has been a set of approaches proposed to decolonise higher education (Stein & Andreotti, 2017). The first set is called “soft-reform” (Andreotti, et al, 2015) whereby there is an increased access and inclusion of marginalized group (black, low-income student and faculty) and provision of curricula in place with non-Western perspectives. The second approach is called “radical-reform”, advocate for fundamental origin of curricula and also modify the “soft-reform" approach to improvise it (Andreotti, ET, al 2015). The main aim of “radical-reform" is reframing the purpose of South African Universities’ education at its all levels, for example, administration and leadership, research, scholarship, curricula, pedagogy and so on(Vorster & Quinn, 2017). The last set of approaches is “Beyond-reform" that will tackle the “fundamentally violent and unsustainable system within which the University is embedded.” (Le Grange, 2015)

2 Waghid’s proposal for an African philosophy of education, its implications for teaching and learning and ways this philosophy of education could contribute to decolonizing education.

In Waghids article about African philosophy he emphasizes the fact that in order for effective teaching and learning to take place there needs to be interaction between the teacher and learner. He also touches on the fact that learning should not only be centred on what the textbooks implies, but rather they should look beyond the textbook in other words be open minded and willing to explore other factors. He reckons that teachers ought to practice Ubuntu in the classroom this can be achieved by forming a bond with the learners, this will in turn promote an environment where learners are comfortable enough to voice out their opinions. Waghid also talks about collaboration between the learner and teacher, collaborations between both parties will allow for a conducive environment and dialogue whereby they discuss critical issues such as inclusive pedagogy, marginalisation and also be able to appreciate the fact that everyone has a different perspective. He finally, discuss the need for educators to act as proponents of equity and teaching liability. Here he urges the teachers to enlighten the learners as to how to deal with those who have been victims of injustices or in this case have been “marginalized”. He goes on to mention that to deal with them (victims) they need to identify their susceptibility and be empathetic. Learners should be taught to be reformers and partake or make it their responsibility to do away with all the injustices people encounter.

Teaching and learning goes beyond merely knowing the information to teach, to the greater task of teaching it in ways that are liberating and ensuring that the teaching and learning process empowers every participant to reach their full potentials. The decolonising of the same would ensure that both students and teachers involve themselves in the process of developing contextually relevant pedagogical constellations, which would ensure that blossoming of the local or traditional knowledge foundations. Decolonising teaching and learning is all about developing and using approaches that would help students come to the understanding that structures of colonisation still exist and be able to navigate such structures pedagogical approaches are therefore key in the decolonisation of teaching and learning. In the view that teaching and learning itself would determine the effectiveness of such approaches in the decolonisation process. Decolonising teaching and learning would produce teaching and learning that will promote self-confidence, bias minds and interdependence with one another in community. It will also create a learning environment that begins by nurturing the inner self, inner connection and allow space for personal development. 3 3.humanising pedagogy • Decolonising education eschews static knowledge orientation. It re-establish links to the community; these links are essential for contextualising knowledge, deepening understanding and encouraging community involvement, and reconnecting students with a vital support system. Decolonising education demands nothing less than the full incorporation of humanity knowledge systems into the curriculum of universities and schools. It allows teachers to give practical examples to promote a meaningful knowledge transfer to the learners and to do other practical activities to maintain their student’s wellness. The politics of knowledge in South African universities has witnessed a radical discursive rapture. The call for decolonising education was a cornerstone of student’s struggles through recognition at universities. Mobilisation on the basis of the free education demand, students expressed the need for curricula and knowledge change across the expanse of the country’s universities. They termed their exposure at untransformed institutions as Eurocentric, racist and sexist. They argued that such a knowledge orientation is at the heart of their experience of alienation at the university. They suggested that only the complete overhaul of the curriculum on the basis of decolonising educational approach. This would provide them with the type of educational access that addresses their emerging African centred humanness. • Humanising pedagogy is some kind of critical pedagogy that is grounded in Paulo Freire’s conceptualisation of humanisation and pedagogy as a pledge-rehearsal to dehumanisation in education. Humanising pedagogy is a dominant factor of Paulo’s viewpoint which is led by the impression that people are inspired by a certain goal, which outlines their practices concerning accomplishing individual and collective self-actualisation, therefore emerging their complete humanity. Marxist humanism was the influencer of Freire’s claims of humanisation that defied the social structures and systems that are accountable for replicating social inequalities and generating a pedagogy of inhumanity. ( Zembylas, 2018) Conclusion This document serves as an evidence showing the efficiency of teaching and learning based on the African philosophy of education. As many people believe that African philosophy of education is an action as it points to do or enacting an activity with some morally worthwhile purpose or just action. One of the important views in the African philosophy is the ability to articulate clear, logical and defensible arguments, on the one hand is to demonstrate a willingness to listen carefully to others, This takes us to decolonizing education which involves rebuilding a school system that supports all students, stuff, and teachers. A system that sees everyone in it as important individuals.

REFERENCES Le Grange, L, 2018, Decolonising, Africanising, Indigenising and internationalising curriculum studies: Opportunities to (re)imagine the field. Journal of Education, 74: 4-18 Zembylas, M, 2018, Decolonisation possibilities in South African higher education: Recognising humanising pedagogy as/with decolonising pedagogy, South African Journal of Education, 38(4): 1-11 Yusef Waghid & Berte Van Wyk (eds.) - 2005 - Dept. Of Education Policy Studies, Stellenbosch University. Yusef Waghid & Paul Smeyers - 2012 - Educational Philosophy and Theory 44 (s2):1-5.