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Is the school curriculum letting us down in postcolonial South Africa?

06 May 2021 | Story Dr Bekithemba Dube | Photo Supplied

DrDube_web read more — Dr Bekithemba Dube is a senior lecturer at the University of the Free State’s Qwaqwa Campus and is a curriculum specialist and prolific researcher in the field of education, religion and politics in postcolonial Africa.

The death of 15-year-old Lufuno Mavhunga - who died from an overdose after being bullied at school - is a fresh reminder of the unresolved social crisis within the corridors of the classroom. While death is part of the human journey and is a reminder that humans are mortal. It is unfortunate that schools are becoming shrines of terror, social disintegration and a death trap. Each day South African society is confronted by various abuses in schools which mirror the society at large. Durkheim’s observation is that schools are a miniature of society. Parents and educational stakeholders become unsure if their children will make it home as they are continually confronted by terrors such as bullying, body shaming, xenophobic attacks and rape.

Lufuno is one of the many learners in South Africa who succumbed to school violence within and outside the classroom. School violence has not only affected learners but educators and principals too, and is unfortunately perpetrated by their peers, who in normal circumstances should learn, live, and address social problems together. Continued school violence is contrary to the functionalist view that schooling creates homogeneity and social cohesion. Thus, Lufuno’s death is far from attesting to the ability of the curriculum to re-invent a society that believes in non-violent means of resolving conflict.

Before examining the curriculum, let me remind readers of the magnitude of the problem at hand in relation to school violence manifested through bullying, body shaming and in some cases killings. Lufuno follows other victims of school violence. For example, Tshepo Mphehlo, 14, was stabbed to death at Sebokeng High School. Another student was stabbed to death at Eesterivier School in the Western Cape in 2020. Similarly another was stabbed to death by a classmate at Eastwood Secondary School in Pietermatrizburg in 2019, not forgetting a learner who was also stabbed to death at Reunion Secondary School in Isipingo in 2019. The victims are multiple and should be a concern to all peace-loving citizens. As part of problematising school violence, I will focus on the limitations of the school curriculum in South Africa.

The curriculum should be evaluated in terms of its ability to produce a learned people with the ability to engage in peaceful and non-threatening strategies for conflict resolution. Thus in this opinion paper I share the limitations of the curriculum that fail to address social pathologies such as school violence as evidenced by the death of Lufuno and many others.

Life Orientation is a disappointing citizenship education

The peace and stability of any successful nation is anchored on the strong foundation of citizenship education. With reference to South Africa, the introduction of Life Orientation teaching was seen as a brilliant means to instil good citizenship among learners. However, while the intentions of introducing the subject were good, the implementation has proven unsuccessful in teaching humanity among learners. In some cases, the subject is taught by educators not trained for it, or who have failed in other subjects thus failing to evoke humanity, tolerance and human dignity in the face of conflict. Should citizenship through education be taken seriously, I am sure the subject would contribute to a tolerant society, committed to embracing human dignity despite colour, race and other social variables.

Lufuno and the accused had a conflict, which is part of human nature, the Life Orientation curriculum should have been a source for bringing about a peaceful resolution of their differences. However, since the subject is not taken seriously at schools, I am sure they saw no reason to apply Life Orientation principles to the conflict which unfortunately culminated in Lufuno’s death.

Curriculum as job security and the demise of humanness

The curriculum in South Africa is preoccupied with the need to produce learners who will fill the ever-existing skills shortages. As such, there is an emphasis on skills development with much of the curriculum’s energy used to produce competent learners, which in turn creates job security that is ideal for the expectations of parents and the corporate world. But it has come at a cost especially because less emphasis is placed on the human sciences as an integral part of a successful nation. It is critical that the school curriculum produces balanced learners who have the ability to perform well in subjects that gear them for jobs, but also placing value on the human sciences that cement good citizenship. Lufuno’s death is a reminder that a school curriculum that does not balance education that offers job security and inculcates humanness results in social trajectories such as school violence.

By the way, what did we say about religious education?

The year 2008 saw the demise of religious education at most South African public schools. Very few schools still offer the subject. It was seen as useless, and debates arose in terms of which religion should be on the curriculum. While religious education had its problems like any other subject, no one can doubt its ability to teach morality, an integral part of humanity lacking in many ways at South African schools. Religion and its teaching reminds people of the relationship they have with a divine being yet calling for accountability on the treatment of fellow citizens. Now that the subject is not taught at school, learners are deprived of learning about social responsibility and being accountable to God for their actions. Morality, characterised by tolerance and peace, is lacking among many learners, hence the unending school violence. The South African school curriculum is limited by overemphasising natural sciences at the expense of subjects that belong to the human sciences, such as religion. Lufuno’s death is a reminder that morality in a curriculum is indispensable in reinventing education that benefits learners by inculcating in them a high standard of morality.

The suffering soul of the teacher:

How far can teachers engage in the loco-parenting role? Seemingly, whenever teachers are confronted by the need to implement a loco-parenting role, they are met with resistance, anger, and ridicule. I remember a teacher who was blamed for combing learners hair at school. To me, the teacher was exercising her loco-parenting to make learners more presentable. However, some social media users saw her as an uncivilised teacher and unworthy to be in the schooling system. It is because of this, that teachers fold their hands and neglect the care role of a teacher. With reference to Lufuno, if teachers were allowed to exercise their loco-parenting role, I am sure they could have intervened in the conflict, as parents, and resolved the issue. But now since teachers have often been blamed for acting as parents within the schooling system, they have withdrawn their loco-parenting role, and we have lost Lufuno. Society should allow teachers to exercise a loco-parenting role within the confines of social justice, and care without the use of corporal punishment.

In conclusion, Lufuno’s story is disheartening, and unfortunately, there is nothing we can do to bring her precious soul back. But we have an obligation to society to continue problematising violence. The moment we teach learners that violence is normal, we pass on the mentality to the younger generation and each day we will continue to bury victims of school violence. Yes, today it’s Lufuno. Tomorrow it will be me or you. Thus the school should be part and parcel of reinventing a society that values non-violent means to resolve conflict.

Opinion article by Dr Bekithemba Dube, School of Education Studies, University of the Free State (UFS).

News Archive

Questions about racial integration in residences answered

2007-07-31

Answers to frequently asked questions about the racial integration of student residences at the UFS

1. Why does the UFS want to change the current situation in the student residences?

There are many reasons why a new approach to placement in the student residences is necessary. However, the main reason is of an educational nature. As a university, the UFS should create an environment in its residences where students can learn to appreciate and respect the rich diversity that is on offer at the university. A university accommodates students from many different backgrounds in terms of race, language, religion, economic status, culture and other aspects. If a student can learn to appreciate the value in this rich diversity at university, he or she will also be able to appreciate the value of this diversity in the workplace and broader society.

The current situation of predominantly white and predominantly black residences has not been able to cultivate such an appreciation for diversity and respect for one another as human beings, and will not equip students with the knowledge and skills required to manage diversity.

Besides this, there are many other areas of life in the residences that need attention. For one, we need to urgently establish a human rights culture in the residences so that the rights of all students can be respected. We need to address the abuse of alcohol, provide disabled students with their rightful place, and last but not least, really entrench a culture of learning in student residences.

Let us make the residences places we can be proud of – places of learning, of diversity, of respect; places of growth and development. This is the ideal we should all strive to achieve.

2. Why does the management want to force us to integrate?

It is a false argument to debate the issue in terms of “force”. Any decision by a University, or any other organisation, regarding matters of policy, rules and regulations implies a restriction on the choice of an individual and an obligation to comply. What we should focus on is whether this decision of the Council is in the best interests of our students.

The management of the university believes that it has a responsibility to give students the best education possible, not only in terms of what you learn in the lecture rooms, but especially in the residences as well. The residences can be very powerful places of learning about matters of great importance, both academic and non-academic.

The parallel-medium language policy separates students into largely white/Afrikaans and black/English classes. Efforts are being made to bridge this divide in the classroom, but we can also try to eliminate it in the residences.

The university is committed to building a new culture for the entire institution that is based on values and principles – such as an academic culture, non-racialism, respect for human rights and diversity – among staff and students.

In the context of student residences, the application of these values and principles still allows substantial room for the voluntary exercising of choice by individuals as well as by Residence Committees, notably with regard to the placement of students (they can still place 50 percent of first-year students), as well as the determination of the future character and traditions of a diverse residence.

Furthermore, students can still choose their residences (subject to availability of places), can choose a roommate, and so forth.

3. What about freedom of association?

The rights we enjoy in a democracy must be balanced against other rights, as well as the laws of the country. This means that the right to freedom of association must be balanced against laws that make it illegal to discriminate against other people on the basis of race, language or religion, for instance.

Freedom of association pertains to the right of individuals to form voluntary organisations such as clubs or private boarding houses, or their right to join or not join existing organisations. You exercise that right when you decide to become a student of the UFS, and again when you choose to live in one of its residences.

However, once you have decided to join an organisation voluntarily, you cannot subsequently demand that that organisation should provide a “club” or residence to your liking where, for instance, you only associate with your choice of co-members. You must accept the policies of that organisation.

In any case, how would that right of yours be balanced against the right of another individual who wishes to associate with a different set of co-members? (For instance – what about the freedom of a student to associate with students NOT from his own background, but indeed from another language, cultural, racial or economic background?)

The constitutional right to freedom of association can, in any case, not be used to exclude or discriminate on the basis of race or religion (Section 18 of the Bill of Rights).

Besides, the new policy guidelines will still make provision for freedom of association. This right can be exercised freely within a diverse residence with regard to friendships, joint academic work, socialising, sport, etc.

4. Will residences not lose their traditions?

The University appreciates that there are many valuable elements of tradition in residences. However, we must bear in mind that the traditions and character of student residences have evolved and changed over time, and they will continue to evolve and to change. In addition, we do not need to accept all aspects of residence life purely on the basis of tradition, including the unacceptably high level of alcohol abuse and unsavoury, humiliating and discriminatory orientation practices. The new approach to integrated residences provides the opportunity to retain the positive aspects of the current traditions and character, but also to develop new traditions and give residences a new character.

We can now establish a tradition and a character for each residence that are reconcilable with the values of the University as a place of scholarship and are aligned with the human rights approach of our country’s Constitution, the laws of our country and the strengths and diversity of the students in a particular residence.

5. Have students been involved in this process? Is there a role for them to play after the decision has been taken by the Council of the UFS?

In the first semester of 2007, during two rounds of consultations, the primes, SRC and student organisations were consulted about the proposed new placement policy to increase diversity in residences. Some residences also made written submissions on the matter (such as Madelief, Soetdoring, Wag-'n-bietjie, Vergeet-my-nie, Emily Hobhouse). Other residences requested and were granted more time, but did not make any submissions in the end (such as Reitz and Armentum).

Management also had several meetings with the above-mentioned structures to hear first-hand from students their concerns and solutions regarding possible challenges presented by integration in residences.

During these interactions, several excellent ideas and proposals were put forward by students. These views had a definite impact on the eventual proposal that was taken to the University Council, in particular regarding the minimum level of diversity (30%) in junior residences and the fact that residences still want to have a say in the placement of students, rather than the placement decision being left in the hands of Management alone (hence the 50% placement portion of residences). Management values the effort that was put into the process by the primes and residence committees, and thanks them for their contributions.

However, it should be stressed that consultation should not be understood as a process of negotiation, nor does it imply that consensus must be reached. What it means is that Management must take a considered decision after hearing the views of stakeholders.

Management would like students to continue to provide input and ideas regarding the implementation details of the policy guidelines. Task teams have been established and students will be informed about how they can interact with the task teams on an ongoing basis.

6. But integration in the residences was tried in the past (in the late 1990s), and then it failed. Why will it work now?

Yes, the University of the Free State did integrate its residences as far back as 1993, and for a few years it worked. The UFS did it at that time and is now doing so again, because it is the right thing to do. Yet it is important to understand why the previous attempt at racial integration in residences was not successful.

Firstly, both black and white students were much polarised because of the apartheid past. Secondly, there was insufficient management support for students in the residences, the student leaders generally as well as residence heads, in terms of dealing with diversity and related issues. Thirdly, the institutional culture of the UFS and the residences in particular was not addressed as part of broader transformation and integration in residences, whereas it is now being addressed.

In addition, the current decision to integrate residences has the benefit of being implemented after several more years of integration in schooling, sport, workplaces and other aspects of life.

This decision is also based on Management’s commitment to give all the possible support it can to this process.

This is a very important initiative that the UFS is undertaking. Management, in co-operation with students, must ensure that it succeeds. Integrated residences that produce high-quality graduates equipped to deal with the challenges of the workplace and our society is a worthwhile ideal we should all strive to achieve.

If you would like to make a proposal regarding the implementation and practical aspects of the new policy, please send it to the following email address: rector@ufs.ac.za

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