An education that does not recognise schools as places for the mere transmission and assimilation of knowledge, but as places for critical and creative inquiry, is quality education. Philosophising with children in schools assumes that children are actively and deliberately encouraged in seeking responses to the questions about reality they raise at a very early age. The practice of philosophy is undoubtedly one of the underpinnings of a quality education for all. By contributing to opening children‘s minds, building their critical reflection and autonomous thinking, philosophy contributes to the protection against manipulation and exclusion at the hands of adults. If education in general must open up to children the maps of an intricate world in a continuous state of tension, then philosophy is a compass for navigating that world. Hence children, irrespective of their geographical location and regardless of their social milieu or state of development of their country, deserve to be equipped with the tools so motivated for. Using conceptual analysis as a tool, I explore the Lipman method of Philosophy for Children by presenting a case for an African perspective of the same. I situate doing philosophy with children in the context of the African philosophy debate. While Lipman‘s model provides the case for the role of rational, logical and systematic thinking in children, the African background promises the raw materials on which the said instruments work. I therefore settle for a hybridised Philosophy for Children programme that marries the universalist and the particularist views of doing philosophy. I argue that the traditional African notion of community plays a significant role in our understanding of the community of inquiry as pedagogy of doing philosophy with children. Embedded in African ―community‖ is the concept of ukama qua relationality, which constitutes a keystone in the envisaged African perspective of Philosophy for Children. I conclude that doing philosophy with children in schools in Africa contributes to the interpretation of the cultural, economic and circumstances of the African situation.

<p>In 1998 the University of the Western Cape together with the University of Cape Town, and the Robben Island Museum introduced a Post-graduate Diploma in Museum and Heritage Studies. This programme was innovative in that not only did it bring together two universities in a programme where the inequalities of resources derived from their apartheid legacies was recognised, but it also formally incorporated an institution of public culture that was seeking to make a substantial imprint in the post-apartheid heritage sphere as part of its structure. In 2003 this programme attracted substantial funding from the Rockefeller Foundation and was rebranded as the African Program in Museum and Heritage Studies (APMHS). While this rebranding of the programme might seem to be innocently unproblematic and commendable as part of the effort at re-insertion of South Africa into Africa after the isolation of apartheid, an analysis of the concepts employed in the rebranding raises serious theoretical, conceptual, and disciplinary questions for heritage studies as an academic discipline and for its connections with other fields, especially the interdisciplinary study of Africa. What are the implications of a programme that brings together the concepts of ʹAfrican-Heritage-Studiesʹ? Does the rebranding signify a major epistemological positioning in the study of Africa or has it chosen to ignore debates on the problematic of the conjunction of the concepts? This study address these issues through a historical and philosophical analysis of the programme, exploring how it was developed both in relation to ideas of heritage and heritage studies in Africa and, most importantly by re-locating it in debates on the changing meaning of&nbsp / ʹAfricaʹ in African studies.</p>

African descent students often are subjected to pedagogical practices and curricula that do not validate their home cultures or their individual and collective histories. In response to this problem, many teachers implement culturally relevant pedagogy (CRP) and curricula to address the needs of this population. Focusing on two African descent teachers in an African-centered school, the purpose of this qualitative African-centered inquiry was to 1) examine how the ancient Kemetic philosophy, Ma’at, manifests in their epistemologies, worldviews, and pedagogical practices, 2) explore how their epistemologies and worldviews inform their pedagogical practices, and 3) understand how their life experiences shaped their epistemologies and worldviews. A holistic theoretical framework comprised of Afrocentric and womanist theories and a CRP theoretical approach informed the “retooled” life history methodology employed in this study. The culturally sensitive data collection methods included dialogue, storytelling, participatory witnessing, and Afrocentric group conversation. Thematic and dialogic/performance narrative analysis techniques were used to analyze the data. The significance of this study is fourfold. First, this study adds to the paucity of existing literature on exemplary African descent teachers by bringing to the fore how the epistemologies and worldviews of teachers shape their pedagogical practices in an African-centered school. Second, this study explored the intended liberatory effects of African descent teachers’ implementation of CRP for themselves and for their students, ultimately affecting how both position themselves in the broader society. Third, use of the cardinal virtues of Ma’at (truth, justice, righteousness, order, harmony, balance, and reciprocity) as the philosophical foundation for this study presents an ontological alternative to privileging western philosophical frameworks typically used in educational research. Finally, as the ancient Kemetic philosophy employed in this study and as this study’s philosophical foundation, Ma'at specifically encourages policy makers, researchers, and practitioners to reexamine their notions of contemporary education in terms of its purpose, methods, and conceptions of the whole child. The findings illuminate ways that Ma’at undergirds the participants’ epistemologies, worldviews, and culturally relevant pedagogical practices enabling them to facilitate critical thinking, critical consciousness, and identity development with their students.

<p>In 1998 the University of the Western Cape together with the University of Cape Town, and the Robben Island Museum introduced a Post-graduate Diploma in Museum and Heritage Studies. This programme was innovative in that not only did it bring together two universities in a programme where the inequalities of resources derived from their apartheid legacies was recognised, but it also formally incorporated an institution of public culture that was seeking to make a substantial imprint in the post-apartheid heritage sphere as part of its structure. In 2003 this programme attracted substantial funding from the Rockefeller Foundation and was rebranded as the African Program in Museum and Heritage Studies (APMHS). While this rebranding of the programme might seem to be innocently unproblematic and commendable as part of the effort at re-insertion of South Africa into Africa after the isolation of apartheid, an analysis of the concepts employed in the rebranding raises serious theoretical, conceptual, and disciplinary questions for heritage studies as an academic discipline and for its connections with other fields, especially the interdisciplinary study of Africa. What are the implications of a programme that brings together the concepts of ʹAfrican-Heritage-Studiesʹ? Does the rebranding signify a major epistemological positioning in the study of Africa or has it chosen to ignore debates on the problematic of the conjunction of the concepts? This study address these issues through a historical and philosophical analysis of the programme, exploring how it was developed both in relation to ideas of heritage and heritage studies in Africa and, most importantly by re-locating it in debates on the changing meaning of&nbsp / ʹAfricaʹ in African studies.</p>

Submitted by Onia Arantes Albuquerque (onia.ufg@gmail.com) on 2018-10-08T14:44:24Z No. of bitstreams: 2 Dissertação - Aline Matos da Rocha - 2018.pdf: 1872292 bytes, checksum: bacc16a27667a4fab059b29bf34f14e6 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2018-10-09T11:01:33Z (GMT) No. of bitstreams: 2 Dissertação - Aline Matos da Rocha - 2018.pdf: 1872292 bytes, checksum: bacc16a27667a4fab059b29bf34f14e6 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-10-09T11:01:33Z (GMT). No. of bitstreams: 2 Dissertação - Aline Matos da Rocha - 2018.pdf: 1872292 bytes, checksum: bacc16a27667a4fab059b29bf34f14e6 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-08-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The relation between coporality, hierarchy and power require a very certain understanding. Considering an approximation between the theoretical framework by Michel Foucault and Oyèrónkẹ́ Oyěwùmí, this work intends to approach those concepts to their political, social and discursive reverberances. Oyěwùmí presents the way how gender was incorporated into Ọ̀ yó-̣ Yorùbá precolonial society, due to fact that such society did not assume prior to colonization body and gender as crucial categories and sources of organization and social hierarchy. Prior to the infusion of western categories, the hierarchies among the yorùbá people were expressed by seniority, always relational and mutable. Thus, the main question hereby presented is: how does body organize the relations and the social hierarchies? A reflection on this issue will be adressed through speeches by the metioned authors, mainly how gender, race and class – signs in the body – are hierarchical categories created and crossed by power in order to standardize social relations, circumscribe places and settle life and death. / As relações entre corporal(idade), hierarquia e poder demandam uma compreensão. Partindo de uma aproximação entre os instrumentais analíticos produzidos por Michel Foucault e Oyèrónkẹ́ Oyěwùmí, este trabalho pretende abordar os presentes conceitos e as suas ressonâncias políticas, sociais e discursivas. Ao expor a forma como gênero foi incorporado na sociedade Oyó-Iorubá pré-colonial, Oyěwùmí nos apresenta uma sociedade que não possuía antes da colonização o corpo e o gênero como categorias fundamentais e fontes de organização e hierarquia social. Anterior à infusão das categorias ocidentais, as hierarquias entre as pessoas iorubanas eram expressas pela senioridade, sempre relacional, mutável e transitória. Desse modo, o presente trabalho questionará: como o corpo organiza as relações e as hierarquias sociais? Uma reflexão sobre esta questão será realizada a fim de compreender por meio das territorialidades discursivas oyěwùmíniana e foucaultiana de que modo a utilização do gênero, da raça e da classe – signos que incidem sobre o corpo – são categorias hierárquicas criadas e atravessadas pelo poder no intuito de normatizar as relações sociais, circunscrever lugares e gerir a vida e a morte.

Philosophiae Doctor - PhD / In 1998 the University of the Western Cape together with the University of Cape Town, and the Robben Island Museum introduced a Post-graduate Diploma in Museum and Heritage Studies. This programme was innovative in that not only did it bring together two universities in a programme where the inequalities of resources derived from their apartheid legacies was recognised, but it also formally incorporated an institution of public culture that was seeking to make a substantial imprint in the post-apartheid heritage sphere as part of its structure. In 2003 this programme attracted substantial funding from the Rockefeller Foundation and was rebranded as the African Program in Museum and Heritage Studies (APMHS). While this rebranding of the programme might seem to be innocently unproblematic and commendable as part of the effort at re-insertion of South Africa into Africa after the isolation of apartheid, an analysis of the concepts employed in the rebranding raises serious theoretical, conceptual, and disciplinary questions for heritage studies as an academic discipline and for its connections with other fields, especially the interdisciplinary study of Africa. What are the implications of a programme that brings together the concepts of 'African-Heritage-Studies'? Does the rebranding signify a major epistemological positioning in the study of Africa or has it chosen to ignore debates on the problematic of the conjunction of the concepts? This study address these issues through a historical and philosophical analysis of the programme, exploring how it was developed both in relation to ideas of heritage and heritage studies in Africa and, most importantly by re-locating it in debates on the changing meaning of 'Africa' in African studies. / South Africa

Nagona na Mzingile, riwaya za mwandishi wa Kiswahili Euphrase Kezilahabi, zinasemekana kuwa na mtindo wa kipekee wa usimuliaji, na simulizi changamano ambalo si rahisi kueleweka. Makala haya yamezichukulia riwaya hizo mbili kama hadithi moja, na kuchunguza muundo wa fumbo unaosababisha upekee wa riwaya hizo. Muundo huo utafunuliwa kuwa ni duara inayorudia uhai na ufu. Nitajaribu kuelewa muundo huo wa duara kutumia fikra ya mwanafalsafa wa dini, Mircea Eliade, na dini ya Ubudha. / Nagona and Mzingile, written by a Swahili author Euphrase Kezilahabi, have been considered to have the unique narrative style and complex storyline, which make the novels difficult to understand. This article regards these two novels as a single inner-connected story to reveal a hidden structure, which makes the novels unique. This structure turns out to be a cycle which regularly repeats birth and death. I will try to analyse this circular structure by using thoughts of a theologian Mircea Eliade and Buddhism.

Although scholars and Christian leaders have indicated that there is marked separation between morality and spirituality in the Christian praxis of many Africans and that the African worldview, which African Christians still hold is responsible for this separation, there has not been a detailed study of the issue. The aim of the research is to offer an explanation, of a paradox in Ghanaian society where there is enthusiastic Christian spirituality that is separated from social morality, so that a deeper integration of the Christian and Akan traditional moral schemes can be proposed.My research focuses on Pentecostals in Ghana whose appropriation of the African worldview into Christian praxis has generally been considered as a positive response to African religiosity. By the use of a practical theological method of correlation whereby the Christian truth is represented by the moral theology of John Wesley and brought in dialogue with the Akan traditional moral scheme, this research offers reasons for and proposes a solution to the lack of social morality in Ghanaian Pentecostalism. It uses the virtue theory as a heuristic tool for the analysis of morality in a way that provides explanation for the situation and guides an integration of the two moral schemes at a deeper level. The examination of the two moral schemes has been guided by the elements of character, a central theme of the virtue theory. It has been shown that the ‘Deliverance Theology’ of Ghanaian Pentecostals involves significant misrepresentation of the Akan traditional scheme, and that this situation causes many Christians to focus on religion as a means for the supply of existential needs rather than the transformation of inner dispositions for moral character formation. This research shows that reinterpreting the Akan view of humanity and integrating it with the Wesleyan account of the Christian truth, transforms the ‘Deliverance Theology’ by portraying the Christian life as a pneumatological characterology. The moral responsibility that this entails will ensure that African Pentecostals understand social morality as an essential outcome of their Christian spirituality.

One of the most critical issues impeding African American liberation today is the American education system, which overwhelmingly and disproportionately, negatively impacts African American youth. In defiance of the hegemonic system, African American adolescents have created alternative modes of expressing their native African sensibilities, connecting them back to traditional ancestral philosophy; one of the resulting cultural productions is Hip-Hop. The proceeding pages will offer a critical analysis of literature on Philosophy for Children (PFC/PWC), Africana Philosophy, and the use of Hip-Hop as a pedagogical tool in the classroom (CHHP), in order to discover connections between these three elements. The results showed significant similarities in the PFC/PWC and CHHP programs, supporting the hypothesis to develop a program incorporating both practices in the classroom as an alternative to Eurocentric pedagogy. Additionally this project creates space for future consideration of the connections between traditional Africana philosophy as praxis and Hip-Hop performance. / African American Studies

This study provides a critical interrogation of the perceptions held by the undergraduate Philosophy of Education students at an open and distance learning institution, towards African philosophy. The study is premised on famed Kenyan philosopher, Odera Henry Oruka‟s classification of African philosophy into four trends: ethno-philosophy, philosophic sagacity, nationalist-ideological philosophy and professional philosophy. These trends confirm that African philosophy is more than traditions, culture or ubuntu, and more complex than the students make it to be. The study makes a link between the students‟ flawed perceptions of African philosophy with their lack of critical thinking skills. The study has attempted to answer questions such as why students have flawed perceptions of African philosophy; how critical thinking assists in changing their perceptions of African philosophy, and what role can the education system play in equipping students with critical thinking skills. The study‟s findings show that undergraduate Philosophy of Education students conflate African philosophy with African people‟s traditions and cultures, and with ubuntu. Students perceive that African philosophy lacks reason and rationality - key elements of critical thinking. The study‟s findings show that students lack critical thinking skills. The study notes that the way students are taught makes a large contribution to their perceptions and lack of critical thinking skills. The study makes the following recommendations. Firstly, to deal with the problem of students‟ conflations, the study recommends the introduction of the principles of African philosophy, namely, ubuntu, communalism and indigenous knowledge systems (IKS) in the school curriculum, and to emphasise these principles in the curricula of higher education institutions. Secondly, the study recommends the introduction of philosophy for children (P4C) in schools. It is envisaged that P4C will assist learners to acquire critical thinking skills at an early stage of learning. Thirdly, the study recommends the teaching of critical thinking skills at universities. Finally, the study recommends that in- service training be made an integral part of teachers‟ and lecturers‟ professional training, to bring them up-to-date with new ideas and methods of teaching. / Educational Studies / D. Ed. (Philosophy of Education)