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18 October 2024 | Story Dr Solomon Chibaya | Photo Supplied
Dr Solomon Chibaya
Dr Solomon Chibaya is a lecturer in the Department of Education Management, Policy, and Comparative Education at the University of the Free State (UFS).


Opinion article by Dr Solomon Chibaya, lecturer in the Department of Education Management, Policy, and Comparative Education, University of the Free State.


On Friday, 13 September 2024 President Cyril Ramaphosa signed the Basic Education Laws Amendment Bill into law but put a pause on two clauses. The two clauses he put on ice, flanked by representatives of his ANC party, were the contentious admissions and language policies. The abject absence of the other members of the ‘coalition’ or ‘GNU’ was evident during the signing and signifies a sense of unhappiness, especially from the Democratic Alliance. Now that the BELAB has been passed into law (except for the highly contested clauses), it has replaced the South African Schools Act (1996) (SASA), which was established post-apartheid to democratise the education system.

 

What problems does it set out to solve?

The BELAB, drafted as early as 2013, sought to enhance the quality of education in South Africa and had significant implications for school governance. Part of the improvement required democratic participation and the progress of mother tongue instruction in a transformative manner. This includes how the school governing bodies (SGBs), composed of parents, educators and non-educator staff members, continue their partnership with the Department of Basic Education at provincial and national levels in school governance. The SGB represents the school and the community in the quest for quality education.

Beyond the aspirations for democratic participation in schools, the proposed Basic Education Amendment Bill made provisions for arbitration and mediation to resolve the conflict between the SGBs and the Department of Basic Education. The media and literature are awash with court cases highlighting the conflict between these two partners of a tripartite partnership due to disputes that seemed only to be resolved by litigation. The disadvantages of such litigations include large sums of money and time spent in litigation and further harm to the child whose best interest both parties vow to have. The provisions for arbitration and mediation are believed to help avert litigations as a choice for conflict resolution. They align with the Constitution of the Republic of South Africa 1996.

South Africa’s quest to undo the imbalances of the past is envisioned in the new education law; during the apartheid era, the apartheid regime monopolised the governance of schools in a way that ostracised parents. What perpetuated from such a context was the disenfranchising of parents regarding school governance, and they became unenchanted with school involvement, a lethargy that is taking a long time to wear off. Though the advent of SGBs sought to increase the participation of parents through legislating their participation through roles specified in the SASA 84 (1996), echoed in the new law, the policy does not translate into practice. Some SGBs have failed to take up their critical roles in determining the school budgets, language policy, discipline and appointment of new staff, among other roles. The new law now emphasises the control of the head of the department over these issues, especially in the contested clauses.

The irony is that the power that once was given to parents to govern is now usurped. The parents in some SGBs have failed to govern, and yet others have done so successfully. The ones that have done successfully feel they are being punished for the ones that failed to do so. While the SGB’s consultation with the HOD for approval is in line with the arbitration and mediation espoused by the BELA act, a spin-off of cooperative governance related to democratic aspirations, it deviates from the autonomy of the governing body that had seemed to prevail in recent history. A challenge one can foresee in the new law is that the cooperation of parties with unequal powers and motives may throw a spanner in the works of cooperative governance.

 

Why are the two clauses so controversial?

The language policy is a contentious issue, in which most comments in different media on the BELAB seem to dwell on this issue. On one side, there are those who feel some SGBs have the power to keep some learners out of their schools using the language policy, and on another side are SGBs who feel the quality of education in their schools may be compromised by the quest for equality in language integration. The BELAB encourages the language policy to be broader and inclusive. In schools with small numbers, their SGBs seek to protect that space as it is and pride themselves on the prevalence of such conditions.

According to the BELAB, compulsory school attendance will start at Grade R. This is a welcome change in some quarters as it allows early access to education for children. However, to the SGBs, this may present many changes. In schools that are already overcrowded, under-resourced and have a shortage of teachers, this change in the admission policy would add more pressure to these schools. Even schools that are well-endowed with resources must make changes to accommodate changes to the admission policy, which comes with governing challenges such as resource management and distribution. However, according to the National Development Plan (NDP), basic education is vital in building the foundation for lifelong learning and striking a balance may be what needs to be achieved.

 

The state of basic education 30 years into democracy

The state of basic education in South Africa over the past 30 years has been marked by significant progress, challenges, and ongoing reforms. It was only natural that legislation was to be part of the ongoing reform. Since the end of apartheid in 1994, the South African government has made efforts to redress the inequalities of the past and improve access to quality education. However, the education system continues to face several persistent issues.

The outcry from communities highlights the prevalence of the apartheid legacy, which is expressed through inequality. There is still a world of difference in availability of resources between schools serving black communities (despite an increase in funding) and the former Model C schools. One would have wanted to see amendments to the legislation that provide a legal framework that eases some of these issues. Of course, it is not about legislating the challenges away but about designing a legal framework that addresses the inequalities regarding resources and access to them in schools.

Another challenge in South African Basic Education is that of performance gaps. Internationally, South Africa consistently performs poorly in assessments such as the Trends in International Mathematics and Science Study (TIMSS) and the Progress in International Reading Literacy Study (PIRLS). This has been an embarrassment to the nation over the past 30 years as the returns do not match the investment in education. Countries that spend less than South Africa have learners doing better in foundational literacy and numeracy skills. The matric pass rate has gradually increased over the last 30 years; however, the concern is that they pass with low marks, limiting their opportunities for higher education and employment. A possible solution through the BELAB is to catch the children early, compulsory education from Grade R. This is now law.

Social issues, especially those that creep in from the communities around schools, affect the operations of schools. The school culture is influenced by many things, including the community in which it is located. Some of the challenges that schools have faced include violence, crime, and bullying, which have become a concern in certain regions, affecting the learning environment. The definition and procedures in relation to misconduct have been reviewed, but they mainly emphasise the rights of children. Unions will most probably be up in arms to protect their members, and parents will also be suing for the protection of their children.

News Archive

Moshoeshoe - lessons from an African icon - by Prof Frederick Fourie
2004-11-03

(The full text of the article that appeared in City Press and Sunday Independent)

Our understanding of history informs our understanding of the present. No wonder the contestation over historical figures in South Africa’s past is so fierce and so divisive.
The question is: could it be any other way? I would like to think that it could; that black and white South Africans, across linguistic, cultural, religious and other divides, can develop a shared appreciation of our history – at least with certain periods and personalities as a starting point.

One such personality whose legacy I believe offers a possible platform for unifying our still divided country is King Moshoeshoe, who lived from 1786 to 1870, and is acknowledged as the founder of the Basotho.

King Moshoeshoe is the topic of a documentary that has been commissioned by the University of the Free State as part of its Centenary celebrations this year. It is part of a larger project to honour and research the legacy of Moshoeshoe. The documentary will be screened on SABC 2 at 21:00 on November 4th.

Moshoeshoe rose to prominence at a time of great upheaval and conflict in South Africa – the 19th century, a time when British colonialism was entrenching itself, when the Boer trekkers were migrating from the Cape and when numerous indigenous chiefdoms and groupings were engaged in territorial conquests. It was the time of the Difaqane, a period when society in the central parts of the later South Africa and Lesotho was fractured, destabilised and caught in a cycle of violence and aggression.

In this period Moshoeshoe displayed a unique and innovative model of leadership that resulted in reconciliation, peace and stability in the area that later became Lesotho and Free State. It made him stand out from many of his contemporaries and also caught the attention of his colonial adversaries.

Such an evaluation is not a judgment about which model of leadership is right and which is wrong, or which leader was better than another; but merely an attempt to explore what we can learn from a particular exemplar.
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Historians point to the many progressive leadership qualities displayed by Moshoeshoe which he used effectively in establishing the Basotho nation and in defending it.
First, there is his humanism and sense of justice worthy of any great statesman. Confronted by a situation in which cannibals murdered and devoured his grandfather, Moshoeshoe chose not to take revenge. Instead he opted to rehabilitate them and feed them as he believed hunger drove them to cannibalism.

Secondly, there is his skilful alliance-building with his contemporaries such as Shaka in an attempt to neutralize those rivals who were intent on attacking his followers. This is also displayed in the way he sought the protection of the British to keep the Boer forces at bay.
Thirdly, his emphasis on peaceful options is also seen in his defensive military strategy which saw him retreat to a mountain fortress to be able to protect and build a burgeoning nation in the face of the many forces threatening its survival.

Fourthly, there is his remarkable inclusivity and tolerance for diversity which saw him unite disparate groups of refugees from the violence and hunger that displaced them and then weld them into the Basotho nation. He also engaged with French missionaries, inviting them to stay with him and advise him on Western thought, technology and religion.
These are but some of the qualities which belie the notion that all 19th century African leaders were merely marauders and conquerors that gained their ascendancy through violence. Instead Moshoeshoe is a prime example of the human-centred, democratic and pluralist roots of South African, indeed African society.

The Moshoeshoe project that we have initiated (of which the documentary, called “The Renaissance King”, forms but one part) derives from our location as a university in the Free State, a province with a particular history and a particular political culture that developed as a result of this very model of leadership. This province has benefited tremendously from leaders such as Moshoeshoe and president MT Steyn, both of whom many observers credit with establishing a climate of tolerance, respect for diversity of opinion, political accommodation and peaceful methods of pursuing political objectives in the province. Their legacy is real – and Moshoeshoe’s role can not be overstated.
In addition the project derives from the University of the Free State being a site of higher learning in a broader geo-political sense. As a university in Africa we are called upon to understand and critically engage with this history, this context and this legacy.
Besides the documentary, the UFS is also planning to establish an annual Moshoeshoe memorial lecture which will focus on and interrogate models of African leadership, nation-building, reconciliation, diversity management and political tolerance.

In tackling such projects, there may be a temptation to engage in myth-making. It is a trap we must be wary of, especially as an institution of higher learning. We need to ask critical questions about some aspects of Moshoeshoe’s leadership but of current political leadership as well. Thus there is a need for rigorous academic research into aspects of the Moshoeshoe legacy in particular but also into these above-mentioned issues.
While the documentary was commissioned to coincide with the University of the Free State’s centenary and our country’s ten years of democracy, it is a project that has a much wider significance. It is an attempt to get people talking about our past and about our future, as a campus, as a province and as a country – even as a continent, given the NEPAD initiatives to promote democracy and good governance.

The project therefore has particular relevance for the continued transformation of institutions such as universities and the transformation of our society. Hopefully it will assist those who are confronted by the question how to bring about new institutional cultures or even a national political culture that is truly inclusive, tolerant, democratic, non-sexist, non-racial, multilingual and multicultural.

I believe that the Moshoeshoe model of leadership can be emulated and provide some point of convergence. A fractured society such as ours needs points of convergence, icons and heroes which we can share. Moshoeshoe is one such an African icon – in a world with too few of them.

Prof Frederick Fourie is the Rector and Vice-Chancellor of the University of the Free State

* The documentary on “Moshoeshoe: The Renaissance King” will be screened on SABC2 on 4 November 2004 at 21:00.

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