Lesley Le Grange

Integrating Western and Indigenous Knowledge Systems: The Basis for Effective Science Education in South Africa?.

This article responds to a call for rethinking the science that we teach to school learners in South Africa. Much of the debate on the nature of science and science learning is reflected in a body of literature which analyses the tensions between disparate perspectives on science education. Post-colonialists, feminists, multiculturalists, sociologists of scientific knowledge and those who refer to themselves as indigenous researchers argue that science is not universal but locally and culturally produced. Universalists on the other hand, argue that modern Western science is superior to indigenous perspectives on the natural world because of the former’s advanced predictive and explanatory powers. The fact that indigenous knowledge has been included in South Africa’s recently developed National Curriculum Statements invites a fresh look at the kind of science that is taught to South African school learners. In this article the author argues for a (dis)position that moves the debate beyond the binary of Western science/indigenous knowledge. Ways in which Western science and indigenous knowledge might be integrated are explored.RésuméINTÉGRER LES SYSTÈMES OCCIDENTAUX ET INDIGÈNES DU SAVOIR : LE FONDEMENT D’UN ENSEIGNEMENT EFFICACE DES SCIENCES EN AFRIQUE DU SUD ? - Cet article rÉpond à un appel pour repenser l’enseignement des sciences que nous dÉlivrons aux Écoliers en Afrique du Sud. Une grande partie de la discussion sur la nature des sciences et de l’Étude des sciences se voit reflÉtÉe dans un corpus littÉraire analysant les tensions subsistant entre des visions divergentes de l’enseignement des sciences. Post-colonialistes, fÉministes, multiculturalistes, sociologues du savoir scientifique et ceux qui se dÉfinissent comme des chercheurs indigÈnes soutiennent que les sciences ne sont pas universelles mais localement et culturellement produites. Les Universalistes d’autre part soutiennent que les sciences occidentales modernes sont supÉrieures aux visions indigÈnes du monde de la nature, ces derniÈres mettant en avant des pouvoirs de prÉdiction et d’explication. Le fait que le savoir indigÈne ait ÉtÉ inclus dans les Rapports sur les Programmes d’Études Nationaux rÉcemment dÉveloppÉs en Afrique du Sud invite à poser un regard neuf sur le genre de sciences enseignÉes aux Écoliers sud-africains. Dans cet article, l’auteur plaide pour une (dis)position dÉplaçant la discussion au delà de l’alternative science occidentale/savoir indigÈne. On examine des possibilitÉs d’intÉgration de la science occidentale et du savoir indigÈne.ZusammenfassungDIE VEREINBARKEIT WESTLICHER UND INDIGENER WISSENSSYSTEME: BASIS FÜR EINE ERFOLGREICHE WISSENSCHAFTLICHE BILDUNG IN SÜDAFRIKA? – Dieser Artikel ist eine Antwort auf den Aufruf zum Nachdenken Über die Art der Wissenschaft, die wir SchÜlern in SÜdafrika beibringen. Debatten Über die Natur der Wissenschaft und des wissenschaftlichen Lernens finden größtenteils im Spiegel einer Literatur statt, die die Spannungen zwischen unterschiedlichen Perspektiven wissenschaftlicher Bildung analysiert. Im Postkolonialismus, Feminismus, Multikulturalismus, in der Wissenssoziologie und in der indigenen Forschung wird die Auffassung vertreten, dass Wissenschaft nicht universal ist, sondern lokal hergestellt wird. Auf der anderen Seite steht die universalistische Position, derzufolge die moderne westliche Wissenschaft aufgrund ihrer fortgeschrittenen prädiktiven und explanatorischen Kraft indigenen Sichtweisen der natÜrlichen Welt Überlegen sei. Die Tatsache, dass indigenes Wissen in die kÜrzlich entwickelten National Curriculum Statements einbezogen wurde, lädt dazu ein, die Wissenschaftsvermittlung in sÜdafrikanischen Schulen mit neuen Augen zu betrachten. Der Artikel tritt fÜr eine Weiterbewegung der Debatte Über die Zweiteilung westliche Wissenschaft/indigenes Wissen hinaus ein und erforscht neue Wege der Vereinbarkeit von westlicher Wissenschaft und indigenem Wissen.ResumenLA INTEGRACIÓN DEL SISTEMA DE CONOCIMIENTO OCCIDENTAL CON EL DE LA POBLACIÓN AUTÓCTONA: ¿UNA NUEVA BASE PARA LA EDUCACIÓN EN CIENCIAS EN SUDÁFRICA? - Este artículo es la respuesta a una llamada a reconsiderar las ciencias que enseñamos a los alumnos en SudÁfrica. Una gran parte de los debates sobre la naturaleza de las ciencias y el aprendizaje de las ciencias se ve reflejada en un cuerpo literario que analiza las tensiones existentes entre diferentes enfoques de lo que debe ser la educaciÓn en ciencias. Postcolonialistas, feministas, multiculturalistas y sociÓlogos del conocimiento científico y aquellos que se autodenominan ‹investigadores indígenas’ sostienen que la ciencia no es universal, sino que se produce a nivel local y cultural. Los universalistas, por otra parte, sostienen que la ciencia occidental moderna es superior a la visiÓn del mundo natural de la poblaciÓn autÓctona, a raíz del poder de explicaciÓn y predictivo de la primera. El hecho de que los conocimientos de la poblaciÓn originaria hayan sido incluidos en los Programas Nacionales de Estudio de SudÁfrica, desarrollados recientemente, ofrece la posibilidad de formarse una idea muy actual sobre la clase de ciencias que se estÁn enseñando a los alumnos sudafricanos. En este artículo, el autor aboga por una actitud que promueva el debate sobre la divisiÓn en ciencias occidentales y conocimientos indígenas, y explora los modos de integrar las ciencias occidentales con los conocimientos de la poblaciÓn autÓctona.

Sustainability and Higher Education: From arborescent to rhizomatic thinking

Currently, global society is delicately poised on a civilisational threshold similar to that of the feudal era. This is a time when outmoded institutions, values, and systems of thought and their associated dogmas are ripe for transcendence by more relevant systems of organization and knowledge (Davidson, 2000). The foundations of the modern era (including modern educational institutions) are under sharp scrutiny; the fragmentation of nature, society and self is evidence of the cracks in the foundations. In times of crises old questions often come to the fore. For example, as environmental problems reach unprecedented levels the perennial existential question of how we should live is emerging once more. So too are educational questions such as what and how we should learn. But, times of crises also present new opportunities, create fresh imaginings and alternative meanings, metaphors and languages. In this paper I wish to appraise sustainability (and its epithets such as development) as a new discourse that emerged in the late 20th century in response to the psycho‐socio‐environmental crises of the time. I shall also examine the (in)capacity of disciplinary knowledge and traditional scholarship to respond to the complex and pressing problems of contemporary society. Finally, I will critically discuss the role that new modes of knowledge production, an expanded view of scholarship and alternative metaphors might play in (re)imagining the universitys role in sustainability education.

The ‘theoretical foundations’ of community service-learning: from taproots to rhizomes

As a relatively new education phenomenon community service-learning has been subjected to various criticisms. One of the criticisms is that its theoretical foundation is thin. In this article I review efforts at tracing the theoretical roots of service-learning. Furthermore, I trouble the idea of seeking theoretical alibis for justifying educational work generally and service-learning more specifically. I argue that tracing the theoretical roots of service-learning is based on arborescent thinking, which is hierarchical and dichotomous. I propose that service-learning might be thought of rhizomatically so as to affirm what is excluded in western thought, creating new knowledge spaces in which indigenous knowledge and western knowledge can be transformed and integrated.

Ubuntu, Ukama and the Healing of Nature, Self and Society

The erosion of the three interlocking dimensions of nature, society and self is the consequence of what Felix Guattari referred to as integrated world capitalism (IWC). In South Africa the erosion of nature, society and self is also the consequence of centuries of colonialism and decades of apartheid. In this paper I wish to explore how the African philosophy of ubuntu (humanness), which appears to be anthropocentric, might be invoked to contribute to the healing of the three ecologies—how healing of the social might transversally effect healing of nature and the self. My theoretical exploration has relevance to education in South Africa, given that a mandate of national curriculum policy is that indigenous knowledge systems form part of the discursive terrains of all school learning areas/subjects.

Ubuntu, ukama, environment and moral education

This article outlines a moral education guided by African traditional values such as ubuntu and ukama. It argues that ubuntu is not by definition speciesist, as some have claimed, but that it has strong ecocentric leanings, that is, if ubuntu is understood as a concrete expression of ukama. In fact, ubuntu deconstructs the anthropocentric–ecocentric distinction which has characterised and continues to characterise debates in environmental theory/philosophy. To become more fully human does not mean caring only for the self and other human beings but also for the entire biophysical world. Some implications that this discussion has for moral education are explored, as well as some opportunities that post-apartheid curriculum frameworks offer for implementing a moral education guided by ubuntu.

Embodiment, Social Praxis and Environmental Education: Some Thoughts.

The body has been neglected and devalued in Western philosophy. This neglect and devaluation of the body is rooted in dualistic reasoning that has its origin in Greek philosophical thought, and reinforced by philosophers of science during the scientific revolution of 17th century Europe. Dualistic reasoning is in part the cause of current global environmental crises. Moreover, it underpins different approaches to environmental education. In this article I explore the nexus of embodiment and social praxis generally and more specifically in relation to the construct of race. Difference (including race difference) has been given scant attention in environmental education literature in South Africa and I attempt in this article to give it some attention so as to move it into the spaces of our dialogues and conversations.

Decolonising the university curriculum

The student protests of 2015 precipitated a renewed interest in the decolonisation of the university in South Africa, and by association the decolonisation of the university curriculum. The decolonisation of the curriculum is an important conversation, and long overdue, given that the Western model of academic organisation on which the South African university is based, remains largely unchallenged. In this article I add to the conversation by discussing what decolonisation entails, why the need for decolonisation, the importance of rethinking how curriculum is conceived, and outlining some possible ways of decolonising the university curriculum. The purpose is not to provide a set of answers but to open up ways of (re)thinking the university curriculum.

HAS GEOGRAPHY CURRICULUM REFORM IN POST-APARTHEID SOUTH AFRICA STRENGTHENED CONTINUITY AND PROGRESSION?

ABSTRACT Continuity and progression are hallmarks of quality learning. Continuity relates to the extent to which significant features of a discipline are emphasised as a learner moves through the school system. Progression refers to the way a learners knowledge, skills and understanding are deepened in a given knowledge area as he or she moves through the school system. In this article we investigate the extent to which these two constructs form part of the design features of post-apartheid Geography curriculum frameworks. We further examine whether revisions to curriculum frameworks have strengthened continuity and progression in South African school Geography. We conclude that elements of continuity and progression are evident in both the Human and Social Sciences document of Curriculum 2005 (C2005) and the Revised National Curriculum Statement (RNCS) for Social Sciences. However, several shortcomings concerning continuity and progression are evident in the documents, requiring teacher competence in both geographical and pedagogical knowledge.

‘Multicultural’ science in South Africa's National Curriculum Statement

Abstract South Africas Revised National Curriculum Statement for Further Education and Training (FET) is premised on the view that there are competing perspectives and worldviews from which to make sense of phenomena. Accordingly, elements of indigenous knowledges have been integrated into the discursive terrains of all subjects that form part of the National Curriculum Statement. This policy statement invites several critical questions, some of which are addressed in this article in relation to science education. These include questions as to whether seemingly disparate perspectives of ‘the world’ are competing or complementary and whether science (education) is universal or multicultural. A universalist position holds that Western modern science has superior explanatory powers of understanding the natural world to those of indigenous knowledges. A multiculturalist position holds that science is culturally produced and that cultures have disparate ways of understanding the natural world and that different ways of knowing should be recognised as science. This article discusses critical questions arising from much contestation about the nature of science as a consequence of different perspectives on science held by universalists and multiculturalists. Some of the implications this discussion has for science education in contemporary South Africa are also examined.Abstract South Africas Revised National Curriculum Statement for Further Education and Training (FET) is premised on the view that there are competing perspectives and worldviews from which to make sense of phenomena. Accordingly, elements of indigenous knowledges have been integrated into the discursive terrains of all subjects that form part of the National Curriculum Statement. This policy statement invites several critical questions, some of which are addressed in this article in relation to science education. These include questions as to whether seemingly disparate perspectives of ‘the world’ are competing or complementary and whether science (education) is universal or multicultural. A universalist position holds that Western modern science has superior explanatory powers of understanding the natural world to those of indigenous knowledges. A multiculturalist position holds that science is culturally produced and that cultures have disparate ways of understanding the natural world and that differe...

The didactics tradition in South Africa: a reply to Richard Krüger

There has been a growing interest in the European Didaktik tradition as part of a process of ‘internationalizing’ curriculum studies. Kruger provides useful insights into some aspects of Didaktiek in South Africa. However, the essay does not contextualize this tradition within the broader history of South African education. This reply contends that Didaktiek was interwoven with ‘fundamental pedagogics’ and as a consequence played a role in reproducing apartheid ideology—it did not provide a language of critique or possibility. This is one reason why the tradition has seen its demise in post‐apartheid South Africa. I argue that curriculum theory, which crucially deals with the relationship between schooling and society and highlights the socially constructed nature of schooling, offers a more useful alternative for critiquing apartheid education policy and for charting a process of transformation of education in South Africa.There has been a growing interest in the European Didaktik tradition as part of a process of ‘internationalizing’ curriculum studies. Krüger provides useful insights into some aspects of Didaktiek in South Africa. However, the essay does not contextualize this tradition within the broader history of South African education. This reply contends that Didaktiek was interwoven with ‘fundamental pedagogics’ and as a consequence played a role in reproducing apartheid ideology—it did not provide a language of critique or possibility. This is one reason why the tradition has seen its demise in post‐apartheid South Africa. I argue that curriculum theory, which crucially deals with the relationship between schooling and society and highlights the socially constructed nature of schooling, offers a more useful alternative for critiquing apartheid education policy and for charting a process of transformation of education in South Africa.