In post-colonial Africa, conceptions of the nature and purposes of development as well as the theories and strategies for achieving them have remained a territory traversed predominantly by non-African social scientists. In this context, social scientists studying Africa's development proclaimed, at the dawn of the 1990s, a "paradigmatic crisis" and embarked on a quest for new paradigms . In advancing this quest, a number of "homegrown" development strategies have emerged. This work argues that these are mere adaptations and reconstructions of dominant Eurocentic paradigms that exaggerate the value of economic goods and wealth creation founded on a competitive marketplace by making them immutable features of development. Yet the ethic of competition theoretically condones a trajectory of killing in the quest for wealth accumulation. In this way, internalist epistemologies perpetuate epistemicide and valuecide in Africa's strides towards development. The stranglehold of internalist epistemologies has resulted in the impasse of rationality. By this we mean that Reason, apotheosized since the Enlightenment, has advanced humanity out of barbarism to "civilization" but has now placed humanity on the brink of unredeemable barbarism. Reason, through its manifestations in the philosophy of Mutual Assured Destruction and global warming, has condemned humanity to willful but avoidable suicide. Since the subjects and objects of development must be one and the same, development is necessarily culture-derived and culture-driven, with the preservation and improvement of human dignity and welfare as its ultimate aims. Accordingly, we defend the thesis that it is necessary for a framework meant for Africa's development to be founded on indigenous knowledge and values, if it is to succeed. And at this moment of impasse reached by Reason, an African ethics-based development paradigm, predicated on humaneness and "life is mutual aid", can restore Reason to sober rationality and liberate Africa's development efforts from the intoxicating prison of profit making. Hence the institutions and frameworks devoted to Africa's development, such as the Constitution and Strategic Plan of the African Union as well as NEPAD, must incorporate salient features of the philosophic ethic emanating from the knowledge and ontological systems of indigenous Africa into visions of the African future. / Philosophy / D. Phil. (Philosophy)

The purpose of the study was to develop a short course to inculcate the spirit of Ubuntu amongst the student nurses at Limpopo College of Nursing at Limpopo Province. A sequential explanatory research design was used and data was collected from one hundred and fifteen student nurses at the three (3) campuses for quantitative phase by means of structured interviews and ten (10) level III student nurses from each campus for qualitative phase by means of focus group discussions and reflective diaries. Ten (10) lecturers at the three campus participated in focus group discussions. Quantitative data analysis was done through descriptive analysis and findings were presented in frequencies, tables and charts. The qualitative data analysis was done through Tesch’s eight steps. There were similarities and differences in the themes and subthemes that were presented by all participants. There were also conflicting views from the same participants during qualitative and quantitative phases. The excerpts were presented to support all themes. The study found that Ubuntu needs to be inculcated through formal teaching and mentoring and that Ubuntu should be included in curriculum. Limpopo College of Nursing consists of student nurses from diverse cultures most of which are: Tsonga, Venda and Northern Sotho. They render nursing care to people of diverse cultures as globalisation has encouraged people to travel to different places. Media portrayal of the nursing care in public hospitals and clinics in South Africa is that of negativity. This is partially valid because, for example, the deterioration in nursing care in the public hospitals and clinics is as well evident in Limpopo Province in Mopani District (Bond 2002:1; Mohale & Mulaudzi 2008:61). Furthermore, Ubuntu is not effective if there is no correlation of theory and practice and evaluation of it in the clinical areas. Based on the findings and conclusion of the study, a short course on Ubuntu was developed after the consensus was reached among the participants and the experts who were consulted. / Health Studies / D. Lit. et Phil. (Health Studies)

In post-colonial Africa, conceptions of the nature and purposes of development as well as the theories and strategies for achieving them have remained a territory traversed predominantly by non-African social scientists. In this context, social scientists studying Africa's development proclaimed, at the dawn of the 1990s, a "paradigmatic crisis" and embarked on a quest for new paradigms . In advancing this quest, a number of "homegrown" development strategies have emerged. This work argues that these are mere adaptations and reconstructions of dominant Eurocentic paradigms that exaggerate the value of economic goods and wealth creation founded on a competitive marketplace by making them immutable features of development. Yet the ethic of competition theoretically condones a trajectory of killing in the quest for wealth accumulation. In this way, internalist epistemologies perpetuate epistemicide and valuecide in Africa's strides towards development. The stranglehold of internalist epistemologies has resulted in the impasse of rationality. By this we mean that Reason, apotheosized since the Enlightenment, has advanced humanity out of barbarism to "civilization" but has now placed humanity on the brink of unredeemable barbarism. Reason, through its manifestations in the philosophy of Mutual Assured Destruction and global warming, has condemned humanity to willful but avoidable suicide. Since the subjects and objects of development must be one and the same, development is necessarily culture-derived and culture-driven, with the preservation and improvement of human dignity and welfare as its ultimate aims. Accordingly, we defend the thesis that it is necessary for a framework meant for Africa's development to be founded on indigenous knowledge and values, if it is to succeed. And at this moment of impasse reached by Reason, an African ethics-based development paradigm, predicated on humaneness and "life is mutual aid", can restore Reason to sober rationality and liberate Africa's development efforts from the intoxicating prison of profit making. Hence the institutions and frameworks devoted to Africa's development, such as the Constitution and Strategic Plan of the African Union as well as NEPAD, must incorporate salient features of the philosophic ethic emanating from the knowledge and ontological systems of indigenous Africa into visions of the African future. / Philosophy, Practical and Systematic Theology / D. Phil. (Philosophy)

It is typically said that there are two questions that political philosophy seeks to address: ‘who gets what?’ and ‘who decides on who gets what?’ South Africa, along with much of the rest of the world, has answered the second question badly and currently ranks as one of the world’s most unequal societies. Counter-intuitively, South Africa maintains a social-political order that (re)produces this inequality along with great enthusiasm for ubuntu, an African ethic that at a minimum requires that we treat each other humanely. However, due to the view that ubuntu has been co-opted in support of South Africa’s unjust system, ubuntu has largely been ignored by radical thinkers. The aim of this thesis is therefore to explore the possibility of an ubuntu-based political philosophy, with the core assumption that political philosophy is rooted in ethical theory. Three tasks are therefore undertaken in this thesis. Firstly, ubuntu is articulated as an ethic. Secondly, it is compared to similar Western ethical theories in order to determine if there are distinguishing characteristics that make ubuntu a more appropriate founding ethic for South African political philosophy. Finally, whether ubuntu can find real-world applicability will be assessed by looking at the way ubuntu has been used in the law

The study assessed the Emotional Intelligence/Ubuntu understanding in sixteen learners aged 11-14 from both the Low SES and High SES levels, which includes the peri- urban/disadvantaged/informal settlements and the urban/privileged areas. The research motivated towards the conception that an inclusive Eurocentric and African approach towards education could benefit South African adolescent learners emotionally, socially and academically. Notwithstanding, providing an Emotional Intelligence framework that includes tenets of the African Philosophical paradigm of Ubuntu could enable adolescent learners to feel more empowered when confronting their socio- economic challenges. Hence, the purpose of this study was to ascertain whether the lack of formal EI/Ubuntu skills training in schools leaves learners without the competences to surmount the many challenges adolescents face during the turbulent phase of early adolescence. The aim of this study was to assess the levels of EI in a sample of adolescents from both SES levels. Qualitative methods were used in order to ascertain the impact of Western and Ubuntu epistemologies/worldviews on the adolescent learners’ Emotional Intelligence. This study also sought to determine the impact of education and role models on this sample of adolescent learners' EI/Ubuntu levels. This research also investigated how the merged EI/Ubuntu concepts can be incorporated into a life skills programme aimed at enhancing EI/Ubuntu in South African adolescent learners. In this study both quantitative and qualitative data were collected using the convergent parallel mixed method study and the paradigms that informed the study includes pragmatism, interpretivism, positivism and post-positivism. The objectives of this study includes identifying the emotional needs and EI status of adolescent learners and to investigate to what extent these are being met in the current educational system in South Africa. The research noted the contextual factors that influence EI in adolescent learners. The research explored how adolescents align their behaviour with the values and virtues of EI and Ubuntu. The following tools were used to accomplish the aforementioned objectives; a short introduction to Ubuntu, the Trait Emotional Intelligence Questionnaire - Adolescent Short Form (TEIQue-ASF) questionnaire was utilised to obtain a measure of the individual learner’s EI. A biographical questionnaire was given to all learners in order to establish what contextual factors impact on EI/Ubuntu consciousness. An Ubuntu style 10-item questionnaire to obtain insight into individual learners’ conceptualisation of EI. A short paragraph of approximately 300 words allowed for the narrative of each learner to be explored and a 22-item semi-structured parent/teacher interview from both SES groups. Role-playing scenarios were enacted to assess the depth of EI through the identification and understanding that took place between the players and draw a person diagrams (DAP) were utilised and assessed for EI aspects such as self-esteem, levels of confidence and awareness of self. The most pertinent aspects that were revealed by this study was that Low SES learners, especially those that lived in corrugated housing felt a sense of helplessness, fear and social alienation when challenged by their extreme living conditions. The study also revealed that the High SES group struggled at forming meaningful relationships and felt panicked and stressed regarding their academic responsibilities and outcomes. Hence as both groups struggled socially, they relied on technology and Western materialism to fill the void. / Psychology / M.A. (Psychology)

This study takes the concept of ubuntu, which means humanness and applies it to healthcare issues in general, and women's health, in particular. Ubuntu is based on the reality of interdependence and relatedness. It is a philosophy or way of life that finds its roots and meaning in humanity. The values espoused in ubuntu emphasize caring, sharing, reciprocity, co-operation, compassion and empathy in recognition that for human beings to develop, flourish and reach their full potential, they need to conduct their relationships in a manner that promotes the well-being of others. The values championed in ubuntu are what inform and shape African cultural, social, political and ethical thought and action. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

The legal historical development of fairness in the South African common law of contract is investigated in the context of the political, social and economic developments of the last four centuries. It emerges that the common law of contract is still dominated by the ideologies of individualism and economic liberalism which were imported from English law during the nineteenth century. Together with the theories of legal positivism and formalism which are closely related to parliamentary sovereignty and the classical rule of law, these ideals were transposed into the common law of contract through the classical model of contract law which emphasises freedom and sanctity of contract and promotes legal certainty. This approach resulted in the negation of the court’s equitable discretion and the limitation of good faith which sustain the social and economic inequalities that were created under colonialism and exacerbated under apartheid rule. In stark contrast, the modern human rights culture grounded in human dignity and aimed at the promotion of substantive equality led to the introduction of modern contract theory in other parts of the world. The introduction of the Constitution as grounded in human dignity and aimed at the achievement of substantive equality has resulted in a sophisticated jurisprudence on human dignity that reflects a harmonisation between its Western conception as based on Kantian dignity and ubuntu which provides an African understanding thereof. In this respect, ubuntu plays an important role in infusing the common law of contract with African values and in promoting substantive equality between contracting parties in line with modern contract theory. It is submitted that this approach to human dignity should result in the development of good faith into a substantive rule of the common law of contract which can be used to set aside an unfair contract term or the unfair enforcement thereof. / Private Law / LL. D.

This study examines the extent to which the teaching of Shona novels can be used to promote unhu (humanness) in Zimbabwean secondary schools where there has been a call for the teaching of cultural values. The school syllabi for Shona make this position abundantly clear. For that reason, anchoring the discussion on the role of literature in Africa as expounded by African scholars such as Ngugi wa Thiong’o (1981), p’Bitek (1986) and Achebe (1989) among others, the study observes that literature plays an important role in moulding character through advancing unhu. For instance, as Achebe (1989) argues that the novelist is a teacher, the study therefore locates literature as a life-affirming and life-extending affair. The discussion of the role of literature as a potential conduit for expressing unhu takes place within the theoretical confines of Afrocentricity, an African-centred theory that places the interests of Africa at the centre of any analysis involving African people. The selected novels namely Pfumo Reropa (1961), Kunyarara Hakusi Kutaura? (1983) and Ndafa Here? (2007) are therefore interrogated from an Afrocentric point of view. The three novels are representative of different historical epochs in Zimbabwe’s cultural trajectory. In addition, they have featured quite prominently on the school syllabi for Shona. Through a combination of interviews and critical analysis of the novels, the study crucially observes that the proper teaching of literature can effectively transform the thinking of learners thereby locating them in their own cultural platforms. However, for this to happen, teachers must be properly trained in order that they develop an appreciation of the value of literature in imparting unhu among learners. As a result, the study thus proposes sufficient conscientisation of teachers and learners on the concept and practice of unhu be systematically carried out. At the same, there is need for greater planning in constructing a more informing syllabus, as well as the deliberate inclusion of texts that canonise unhu. / African Languages / D. Litt. et Phil. (African Languages)

The research focuses on the epistemic tension between Western positivist epistemology and African indigenous knowledge systems particularly Shona proverbs. The research argues that Western epistemological hegemony is both unjustified and unacceptable in the context of the pluriversal understanding of knowledge where systems of knowledge are both multiple and diverse. After a critique of Eurocentric thinking, the research defends an African epistemological paradigm that emerges as an alternative framework for the authentic and legitimate study of African knowledge systems and ways of knowing. The approach opens intellectual space for the philosophical study of Shona proverbs. Under Shona environmental philosophy, it shall be argued that ubuntu respects all aspects of the environment, recognizes the dependence of human beings on the environment, sees the land as sacred and affords responsibility for future generations by encouraging the preservation and conservation of resources. Three Shona proverbs have been used to show how the Shona think about preservation of natural resources, conservation of natural resources and the interdependence between humanity and the natural world. In the context of Shona philosophy of law, it is argued that ubuntu provides the basis of a coherent philosophy of law among the Shona. Shona philosophy of law is a reflection of legal elements and the study draws these elements from selected proverbs. These proverbs have been used to show the metaphysical basis of Shona legal philosophy, the role of the law in protecting the dignity of individuals and the importance of the law in peace building within the community. Concerning political philosophy, the study has argued that ubuntu is the political foundation of solidarity, oneness and mutual support in politics. Shona political philosophy stresses coexistence and relatedness (ukama) within the community. Shona political philosophy maintains that authority should be guided by respect, good governance, solidarity and peace. Under Shona philosophy of economics, themes of human dignity, respect for hard work and the need for moderation in the desire for money are discussed in the context of the Shona philosophical worldview. The proverbs under study contribute to alternative ways of philosophical reflection in the context of the pluriversality of knowledge / Philosophy, Practical and Systematic Theology / D.Litt et Phil. (Philosophy)

Poverty, violence, unemployment, the high rate of HIV/Aids and a lack of resources are some of the issues the South African government is currently trying to address. Victims of crime and violence have special needs that require early intervention. Studies show that if left unattended, victims may show maladjustment in their social, marital and work environments; receiving assistance and support following victimisation therefore holds many benefits for the victim. The Victim Empowerment Programme (VEP) announced by government as part of the National Crime Prevention Strategy is meant to address these needs. The VEP is a comprehensive, multifaceted, intersectoral model that brings together integrated service delivery for victims of crime and violence. One of the mandates of the Department of Social Development as the lead department of the VEP is to provide services that empower and meet the needs of communities and individuals who are considered victims. This study seeks to justify why it is beneficial to use a participatory learning approach when designing and conducting „in-service‟ continuing professional development training courses for state-appointed social workers working within the field of victim empowerment (VE) in South Africa. It also advocates for the theoretical approaches of experiential problem-based learning and psychosocial empowerment, and discusses the use of a crossover of theories from the different disciplines of mainstream psychology, community psychology and social work. The vision of a new South Africa based on post-1994 ANC government policies is outlined and the history of the field of socio-economic development and community development is discussed. Mainstream psychology‟s contribution to community development, and the tenets of community psychology, participation and empowerment, are applied in the design of an „in-service‟ short course. The primary focus of the study is on the range of skills and abilities needed to initiate and maintain successful VE services. These include the following: skills in group process facilitation; skills in intersectoral collaboration (referral and networking) with other governmental departments and other healthcare professionals; knowing how to establish and maintain forums; an understanding of the principles and tools of participatory learning and action; skills required for designing, organising and presenting workshops; project management, and the monitoring and evaluation of VE projects. This study elucidates how critical the „in-service‟ training of VE social workers is within the new social development paradigm in South Africa, and offers key considerations and recommendations regarding future „in-service‟ training programmes/short courses for state-employed social workers involved in VE services. / Psychology / D. Litt. et Phil. (Psychology)