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25 May 2020 | Story Dr Munyaradzi Mushonga | Photo Supplied
Dr Munyaradzi Mushonga

As we virtually celebrate Africa Month in 2020, it is worth reflecting on the journey of the African university as a reminder of where we are coming from, where we are today, and where we are going. The emergence and development of university education in Africa can be conceptualised in four distinct phases, namely the pre-colonial university (before 1900), the colonial university (1900-c.1960), the developmental (post-colonial) university (1961-c.1980), and the market (entrepreneurial)/crisis-era university (1980-present). If we follow this scheme, with the Coronavirus and COVID-19 in our midst, the African university is entering the fifth phase. Just a week into the pandemic, African universities were already experimenting with various online learning and teaching approaches to keep the academic programme afloat, away from the walled university. 

Higher education on the African continent long antedates the establishment of Western-style universities in the 19th century and is traceable to the 3rd century BC. The oldest university still in existence is Al-Azhar in Egypt, founded in 969 AD. It is regarded as one of the leading Islamic HE institutions in the world today. Not only did the idea of higher learning begin in Africa, but the spread of universities into “Western Europe was mainly through the traffic of knowledge and ideas that flowed across the Strait of Gibraltar from North Africa” (Tisani, 2005:2). 

Colonial universities were a product of the European colonisation of Africa and most of these emerged after the Second World War. Their mandate was to reorient European colonies through the idea of ‘colonial development’ as well as to “cultivate and sustain indigenous elites” moulded along European traditions; elites that would be crucial in maintaining links with the former colonial powers after the departure of the physical empire from Africa (Munene, 2010:400). Thus, colonial universities were among the major instruments and vehicles of cultural westernisation and assimilation, bent on removing the hard disk of previous African knowledge and memory, and downloading into it a software of European memory. Today, the continent remains dominated by universities shaped by the logics of colonialism. It is this resilient colonial university that decoloniality seeks to disrupt and to plant in its place an African university steeped in epistemologies of the Global South. 

Following the retreat of the physical empire, African states established development-orientated universities. It was readily accepted that HE was capable of contributing to the social, cultural, and economic development of Africa. As such, many universities were initially generously funded and supported by the state. However, this commitment only lasted for about a decade or so. The ‘independence’ university was overly concerned with first – ‘Africanising’ the public service, and second – with the anti-colonialist aspiration of taking over and ‘Africanising’ positions within the institution. The more nationalism turned into a state project, the more pressure there was on the developmentalist university to implement a state-determined and state-driven agenda, and the more this happened, “the more critical thought was taken as subversive of the national project” (Mamdani, 2008). Resultantly, the university lost its original mandate and the international policy environment did not help matters, as the World Bank and the International Monetary Fund suggested that ‘Africa did not need university education’ and called for the privatisation of public universities. 

The fate of the ‘developmental university’ was sealed in 1990 when the World Conference on Education for All prioritised elementary education. The increasing frustration with the perceived failure of the ‘developmental university’ on the one hand, and changed Western priorities and the inevitable influence of Western aid and Western academic organisations on the other hand, gave rise to the market (entrepreneurial)/crisis-era university. Since the structural adjustment programmes of the 1980s, many African universities have been under pressure to liberalise, following the retreat of the state in the provision of education. This led to various forms of disputes and contestations (#FeesMustFall is one of them) – contestations centred on the meaning, purpose, and mission of an African university (Zeleza and Olukoshi, 2004:1) in a fast decolonising yet liberalising environment. 

Today, with the Coronavirus and COVID-19 in our midst, one thing is certain – the pandemic will have a lasting impact on all national institutions, the African university included. It is not possible to predict the kind of university that might emerge both during and beyond the pandemic. However, the following questions might help us imagine such a university. What kind of university do we have (now/today)? What kind of university do we want? What kind of university do we need? What kind of university can we afford? These are transhistorical questions that have informed all previous versions of the university. Clearly, the COVID-19 pandemic is sure to give birth to another crisis-era university. While such a university will be dictated by the prevailing socio-economic and socio-political ideologies and landscapes shaped by the pandemic, we should also refuse to allow the pandemic to define such a university for us. The COVID-19 pandemic should only be used as a stage for a ‘great leap’ forward. The pandemic offers the African university a fresh start. Yet, we must, as some Kovsies have already cautioned, guard against the temptation to respond to crises in particularist and isolationist fashions. It is time to overcome. It is time to unite. It is time to grab the bull by the horns. It is time for Africa’s place in the sun. #ONEAFRICA.  

This article was written by Dr Munyaradzi Mushonga, Programme Director: Africa Studies, Centre for Gender and Africa Studies 


News Archive

Department at the UFS receives special visitors
2008-02-26

 

From the left are: Prof. Hans Ausloos, Prof. Bénédicte Lemmelijn, and Prof. Fanie Snyman (Head of the Department of Old Testament at the UFS). Both Prof. Ausloos and Prof. Lemmelijn are professors in the Old Testament within the Bible Science Investigation Unit of the Katholieke Universiteit Leuven in Belgium.
Photo: Lacea Loader
 

Department at the UFS receives special visitors

The Department of Old Testament in the Faculty of Theology at the University of the Free State (UFS) has for the first time received a visit from two guest professors from the Katholieke Universiteit Leuven (KU) in Belgium who are presenting undergraduate lectures.

What makes the visit even further unique is that the guest professors are a married couple who specialise in the Old Testament.

“Proff. Hans Ausloos and Bénédicte Lemmelijn are visiting the faculty for about a month to present undergraduate programmes. They are part of a co-operative agreement between the UFS and the KU Leuven. This is also a good way of giving our students exposure to European experts,” says Prof. Snyman, Head of the Department of Old Testament at the UFS.

The couple and their three children, Matthias (10), Elke (8) and Ruben (6), are staying in Prof. Daan Pienaar’s house for the duration of their stay. Prof. Pienaar is a retired professor in Biblical Science at the UFS. The children are at school in Universitas Primary School for the duration of the family’s stay in Bloemfontein. “The headmaster was very kind and provided them with school uniforms out of the school’s second hand clothing shop, of which they will not part easily as they do not wear school uniform in Belgium,” says Prof. Lemmelijn.

Proff. Lemmelijn and Ausloos cannot stop talking about the charm of the university’s Main Campus. “In Leuven the university is part of the city and the university buildings are situated amongst the city buildings. We do our shopping while the students move from one class to the other! Here, the university is a town on its own and the students are given the opportunity to socialise in a protected environment,” says Prof. Lemmelijn.

The couple is also just as impressed with Bloemfontein. “The safety issue in South Africa is accentuated in such a way in Europe that we are astounded by the peaceful and friendly atmosphere of the city. We are also surprised with the shopping centres that are under one roof. In Belgium the shops are situated far apart,” says Prof. Lemmelijn.

The couple finds the living costs – especially food – to be quite expensive. “Some basic food is even more expensive than it is in Belgium,” says Prof. Ausloos.

Over and above their commitment to lecture, the couple is also busy with research on the Greek translation of the 12 Small Prophets in co-operation with Prof. Snyman.

“This is the first time that lecturers from the KU Leuven visit the Department of Old Testament for such a long time and are part of the normal curriculum. It is interesting to note that the teaching modules between the two departments resemble each other in such a way that lectures which are presented in Leuven are also repeated here,” says Prof. Snyman.

Both Proff. Ausloos and Lemmelijn are professors in the Old Testament within the Bible Science Investigation Unit of the KU Leuven. They publish articles internationally on the editorial and text criticism of the Old Testament and are involved with international investigative programmes such as the Hexapla Project and Septuaginta-Deutsch. Prof. Ausloos is director of the Leuvense Centre for Septuagint Studies and Textual Criticism and Prof. Lemmelijn is an associate in the centre. Together they have published several financed investigative projects on the characterising of the translation technique of the Greek Bible translation.

Media Release
Issued by: Lacea Loader
Assistant Director: Media Liaison
Tel: 051 401 2584
Cell: 083 645 2454
E-mail: loaderl.stg@ufs.ac.za  
25 February 2008
 

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