This autoethnographic journey started out as a qualitative research study to discover a new framework for student communication at Unisa. However, I found Unisa and myself reflecting each other, defenceless. Although autoethnography is defined as a research methodology that brings the story of the self into an ethnographic cultural description, it is much more than that. It is a way of being a researcher, where self and culture merge into one ecological unity to present the world with a story that is honest and reflective. The purpose of this study was to present Unisa with a new framework for student communication by exploring new epistemological perspectives. This journey took me from the beginnings of humanity where love and collaboration were our foundations, through our evolution into civilisation, competition, science and education. These contributed a great deal to our intellectual development through mechanistic thinking and a scientific approach but alienated us from each other, which could potentially lead to our destruction. I also explored cybernetics, complex and ecological thinking as new epistemological horizons to view distance learning from. Such a perspective requires a radical epistemological shift from hierarchical, mechanistic and reductionist thinking towards creating an ecology of learning, one that is more dynamic, living, vibrant, caring and empowering. Through my intimate reflective struggle with others, trying to understand how to create this vibrant student communication context I discovered in the quietness of reflection the patterns that connect us all, students, Unisa and myself. Our dialogical relationship emerged, one where there is an epistemological split between our reductionist and mechanistic thinking that requires us to be efficient on the one hand and ecologic and complex thinking that requires a caring, connected and collaborative ecology on the other hand. The question then is how we create this ecology where we reclaim our original humanness and co-evolve into an ecology of learning that is truly empowering. This can be done by co-evolving a new culture of learning grounded in passion, curiosity, openness and preparing us to be responsible and participating citizens of this most beautiful planet. / Educational Foundations / D. Ed. (Philosophy of Education)

Current socio-cultural and technological changes world-wide and their epistemological consequences in educational discourse form the study's backdrop. It is hypothesised that changes in our surroundings, globally and locally are inevitable. To make sense of evolving realities, our conceptual schemes should change. The latter problematic was investigated as part of analytic-philosophical research within the qualitative paradigm. This comprises an extensive literature study, disciplined subjectivity and consistent argumentation. A small scale document analysis of selected study material was conducted to ascertain the prevalent epistemology in the local context, the Faculty of Education, Unisa. Major findings emerged: In the field of Education, particularly in an Afrikaner research tradition, an essentialist and foundationalis! epistemology has prevailed. The latter assumptions of knowledge are typical of the Enlightenment paradigm and a Newtonian worldview. Furthermore these views were exacerbated by the academic isolation of the apartheid years and the limitations posed by distance education. Lecturers are often impoverished by their unfamiliarity with their students' life worlds, and a lack of exposure to the Other or 'difference'. A close link" between epistemology and the ability and willingness to participate in transformation processes exists. A transformed educational discourse is essential and should be reflected in a living educational theory, whereby assumptions of knowledge should exhibit integrity and wholeness. A relational ontology and a participatory worldview replace e substantialist ontology and a correspondence theory of tru!h. Assumptions of knowledge require ongoing contestation, whilst thinking modes and metaphors of an emerging paradigm can facilitate conceptual transformation in a postmodern, postindustrial world. Complexity theory yields alternative metaphors and modes of thinking conducive to a dynamic surrounding. Mechanistic metaphors should be replaced by an organic and dynamic discourse. A position, wherein humankind is regarded as 'opposite' of the world, is no longer useful. The metaphor of the hologram is appropriate. Emphasis is given to wholeness and ethical responsibility instead of prediction and control which led to the earth's exploitation. Scientific certainty gives way to nonlinearity and unpredictability within boundaries of patterns. Simultaneously this creates hope, because small inputs can eventually make a difference to an interconnected world. / Comparative Education / D. Ed. (Comparative Education)

Current socio-cultural and technological changes world-wide and their epistemological consequences in educational discourse form the study's backdrop. It is hypothesised that changes in our surroundings, globally and locally are inevitable. To make sense of evolving realities, our conceptual schemes should change. The latter problematic was investigated as part of analytic-philosophical research within the qualitative paradigm. This comprises an extensive literature study, disciplined subjectivity and consistent argumentation. A small scale document analysis of selected study material was conducted to ascertain the prevalent epistemology in the local context, the Faculty of Education, Unisa. Major findings emerged: In the field of Education, particularly in an Afrikaner research tradition, an essentialist and foundationalis! epistemology has prevailed. The latter assumptions of knowledge are typical of the Enlightenment paradigm and a Newtonian worldview. Furthermore these views were exacerbated by the academic isolation of the apartheid years and the limitations posed by distance education. Lecturers are often impoverished by their unfamiliarity with their students' life worlds, and a lack of exposure to the Other or 'difference'. A close link" between epistemology and the ability and willingness to participate in transformation processes exists. A transformed educational discourse is essential and should be reflected in a living educational theory, whereby assumptions of knowledge should exhibit integrity and wholeness. A relational ontology and a participatory worldview replace e substantialist ontology and a correspondence theory of tru!h. Assumptions of knowledge require ongoing contestation, whilst thinking modes and metaphors of an emerging paradigm can facilitate conceptual transformation in a postmodern, postindustrial world. Complexity theory yields alternative metaphors and modes of thinking conducive to a dynamic surrounding. Mechanistic metaphors should be replaced by an organic and dynamic discourse. A position, wherein humankind is regarded as 'opposite' of the world, is no longer useful. The metaphor of the hologram is appropriate. Emphasis is given to wholeness and ethical responsibility instead of prediction and control which led to the earth's exploitation. Scientific certainty gives way to nonlinearity and unpredictability within boundaries of patterns. Simultaneously this creates hope, because small inputs can eventually make a difference to an interconnected world. / Comparative Education / D. Ed. (Comparative Education)

This study investigated the seemingly conflicting and incompatible ideological positions that post-apartheid South Africa appears to straddle. On the one hand, South Africa is an aspiring liberal democracy courtesy of its constitution of 1996, which is liberal in that it enshrines a wide range of rights and freedoms for the individual. On the other hand, the same constitution recognises the institution of traditional leadership, whose claim to power is hereditary and not by popular vote. Thus the study established that South Africa is an aspiring liberal democracy that is also heavily steeped in African traditions and cultures. It offered a rebuttal of the view that existence and recognition of traditional institutions of politics and governance in a liberal democracy is a fundamental contradiction. Drawing on the literature the study showed that liberal democracies such as Japan, the United Kingdom (UK), Belgium, The Netherlands and Spain, have had monarchies from time immemorial. But their monarchies are not a hindrance to either liberalism or liberal democracy. The study underscored the importance of Ubuntu as a socio-cultural discourse in South Africa, more so given that South Africa is an African country whose population is 80 per cent African. Concomitantly the study proposed a philosophy of education that amalgamates some aspects of liberal education with some aspects of African traditional education. Aspects of liberal education that were found to pertain to the amalgamation are ‘cultivating humanity’ and ‘narrative imagination’, while aspects of African traditional education are the values and principles implicit in Ubuntu, the latter understood as a humane normative concept. At a practical classroom level the study proposed that such an amalgamated philosophy of education would be attained through storytelling and the teaching of history through chronology and causation. As a form of ‘narrative’, storytelling reveals the finite in its fragile uniqueness and illustrates how the past influences and shapes the present, and how the present determines aspects of the past that are useful and meaningful today. Similarly the teaching of history through chronology and causation enables the students to organise their historical thought processes and construct their own probable historical narratives. The teaching of history through chronology and causation therefore offers the students multiple opportunities to gain a better understanding of historical events, and lessons that can be learn from such events. / Psychology of Education / D. Ed. (Philosophy of Education)

M.Ed. / Originally the aim of the study was to detemine the role of the African educator at home as well as at school. It was felt that this person has an extremely difficult task to accomplish, especially in view of the violence and the problems just before the 1994-elections. However, as the study progressed, the African concept, Ubuntu, proved to be an interesting topic and it was thought to be a possible solution to a country riddled with unique problems in education and the violence in particular. The term Philosophy of Life was briefly discussed, as it is always embedded in the way one educates one's child. Education as a concept was studied, in particular in the way it teaches a child to become more human. The Philosophy of Life that seemed of great importance is Humanism. Universal educational principles that seemed relevant, were identified to be used as criteria for the rest of the study. The term, human, and all the others related to it were analysed. Western Humanism, both Traditional and Neo-humanism, were studied. The educational implications of Western humanism were discussed, using the identified criteria for education as guidelines. In chapter four the African humanism, Ubuntu, was, via a literature study, analysed in great depth. There are as many versions of this term as there are people, but the most common characteristics of Ubuntu were identified. After a general discussion, the connotations usually given to the charateristics were listed. Afterwards the educational implications of Ubuntu were discussed. In chapter five an educational evaluation of the implications of African Humanism was undertaken. This study does not claim to be complete. It was merely an attempt to get a better grasp on reality. A literature study proved sufficient for this purpose, as very little was actually written about the concept Ubuntu, when the research was started. However, much has been said and written since.

This study examines the concept of ideology and then surveys the relationship between ideology and education. Particular forces that help to shape ideologies which affect education are indicated. The focus then moves to an investigation of the influence of ideology on visible elements of the educational system: leadership, structure and process. It is contended that ideology as a world-view, based on prescriptive group beliefs and assumptions which are rationalized in terms of ontology, axiology and epistemology, is translated into action within social apparatuses, such as schools. It is argued that ideology does have a disguising motive in that through its slogans and rhetoric it attempts a justification of itself. In essence it deals with issues of power and control. These contentions are examined through a detailed analysis of the concept and function of ideology to determine its locus of inference and definition to be used in this work. Ideology is then considered from the perspective of its relationship with education. The concept of leadership and concepts of organizational models, such as bureaucracy, are examined in general terms and then in relation to ideology, with the major focus on the influence of ideology on educational leadership, structure and process. These elements are shown to be important and visible reflections of an ideology in action. There is shown to be a strong degree of congruence between theoretical ideology and ideology in action. From an international survey, the focus of the study moves to South Africa. The historical milieu which has helped to create the ideology of Afrikaner Nationalism, based on twin pillars of domination and segregation, is reviewed before this 'dominant' ideology is analysed in relation to education and the visible elements of educational leadership, structure and process. It is contended that this complex ideology has been associated with issues of power and control and has caused widespread harm through its translation of belief into action in terms of social engineering. Its ontology, axiology and epistemology are questioned. In contrast, a liberal-humanistic type of ideology is analysed in action in white English medium schools. It is shown how this 'dominated' ideology has withstood Afrikaner hegemony in many essentials. Although it is postulated that in South African black education, no institutionalized ideology can be investigated, a theoretical or aspiring ideology which has considerable black support, that of People's Education, is reviewed. Finally, it is contended that ideologies need to be analysed and differences in beliefs and assumptions, even the use of slogans, to be acknowledged before negotiations can produce any acceptable synthesis for South African education. It is argued that new styles of leadership, new structures and new processes are needed before the State President's 'democratic goal' can even begin to be realised. Directions for a future educational system are stated. / Thesis (Ph.D.) - University of Natal, 1992.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This dissertation argues that teacher education and development policy lacks an explicit philosophy of education and a responding pedagogy that would promote transformation. Through a conceptual analysis of teacher education and development, the study points to a deficit in philosophical underpinning that calls for an inquiry into ontology − ways of being, and epistemology − ways of knowing to contribute to critical citizenship. I contend that it is in a Freirean philosophy of education and a pedagogy of hope that teacher education praxis establishes the notion of a teacher as an unfinished being. This dissertation contends that for this to become established practice, the authority of educators, teachers and learners, and their status as subjects of their own learning and teaching, have to become part of the reflexive praxis. A pedagogy of hope constitutes the unleashing of the emancipatory potential of a teacher as an agent of democratic change, authority and reflectiveness. In line with the National Development Plan and the Vision for 2030, and in order to make an impact on society, I suggest an agenda for mass-based dialogue for the re-orientation of current teacher education policy. / AFRIKAANSE OPSOMMING: Hierdie proefskrif argumenteer dat beleid ten opsigte van onderwyseropleiding en -ontwikkeling nie eksplisiete opvoedingsfilosofie en ‘n ooreenstemmende pedagogie wat transformasie voorstaan, openbaar nie. ̓n Konseptuele analise van onderwyseropleiding en -ontwikkeling wys op die afwesigheid van ̓n filosofiese onderbou, wat vereis dat ’n ondersoek van ontologie, as wyses van wees of bestaan, en epistemologie, as wyses van weet of met kennis omgaan, tot kritiese burgerskap kan bydra. Ek gaan van die veronderstelling uit dat dit in ̓n opvoedingsfilosofie en ̓ isn pedagogie van hoop, soos deur Freire voorgestel, dat onderwyserpraksis die idee kan vestig van ̓n onderwyser as “onklare/onvoltooide wese”. Die proefskrif gaan verder van die veronderstelling uit dat om hierdie idee as praktyk te vestig, die outoriteit van die opvoeders, onderwysers en leerders en hulle status as onderwerpe van hulle eie leer en onderrig, deel moet word van hul refleksiewe praktyk. ̓n Pedagogie van hoop behels die ontketening van die emansipatoriese potensiaal van die onderwyser as agent vir demokratiese verandering, outoriteit en reflektiwiteit. In ooreenstemming met die Nasionale Ontwikkelingsplan en die Visie vir 2030, stel ek voor dat om ̓n impak op die samelewing te kan maak, ons ̓n agenda vir massagebaseerde dialoog ter bevordering van die reoriëntering van huidige onderwysopleidingsbeleid moet onderneem.

Following the postmodern discourses of spatial conceptualisation, this study examined the manner in which space in an Open Distance Learning (ODL) University enables or constrains academics’ work as they go about the process of constructing their academic identities. Focusing on academics’ engagement in one college of the University, the study was premised on the assumption that, in the current higher education (HE) dispensation, academic identity construction presumes and demands the existence of supportive space for academics to effect the academic practices. Lefebvre’s (1991) social production of space and Soja’s (1996) Thirdspace were used as lenses to examine the multiple dimensions of space in relation to spatial practices in the College, the spatial policies and the experiences of academics as the users of the Institutional space. Qualitative ethnographic research methods that were used to collect data included a review of the Institutional policies, intranet posts and emails; the observation and photographing of academics’ offices and administrative office space; observation of departmental meeting proceedings and the conducting of semi-structured interviews with academics of different academic ranks. Findings suggested that although some forms of space are supportive of spatial practices that contribute to academic identity construction, the imagined space of the ODL Institution can be unfairly inclusive and inconsiderate of academics’ unique spatial needs. Such inclusivity of space seemed to be inconsistent with the appropriate ODL space as imagined by some participants where academics may work comfortably and with limited restrictions. The study concluded by making recommendations on how the Institution and the academics may manage space for optimal academic identity construction in the College. / Educational Foundations / D. Ed. (Philosophy of Education)