Introduction
Qargha (2023) noted that the current model of schooling does not meet the needs of a significant portion of the world’s population and is highly vulnerable to catastrophic events such as the COVID-19 pandemic. This call for change in pedagogy is echoed by Souza (2023). According to Souza (2023), global warming, growing inequalities, and democratic backsliding are our interconnected world’s most pressing challenges. The current global education system needs to address these challenges. The current education system must still deliver its promise to shape a peaceful, just, and sustainable society. Sengeh and Winthrop (2022) agreed that today, the transformation of the education system is front of mind for many leaders and that Ministries of Education worldwide are seeking to build better systems. Based on these, it is evident that the need to transform the education system is a crucial contemporary issue. However, I must draw attention to the need for inclusive education systems under the call for a shift in pedagogy. The contemporary world calls for a significant shift in education to repair past injustices and enhance our capacity to act in unity for a more sustainable and just future (Ngubane & Makua, 2021). Similar sentiments have been made by Adebisi (2016), Agbaje (2023); Gumbo (2012); Qargha et al. (2023); Higgs-Coulthard (2021); Bizoza (2021); Uzomah (2018); Manthalu and Waghid (2019); Babaci-Wilhite et al. (2012); Masaka (2019); Higgs (2003); Horsthemke (2004); Msila (2020); Agbakoba (2023); Muchenje (2017); Keet (2014) and Shava (2016). A sustainable future is only achievable through eradicating the injustices found in education. The contemporary society is diverse, stressing the need for equity and equality in all social setups. In their article, Ngubane and Makua (2021) explore the possibilities of using the Ubuntu pedagogy within a social justice framework to transform the South African higher education system. The authors encourage the employment of the Ubuntu pedagogy as an alternative to the current pedagogies used in South African Universities based on European learning and teaching theories. In that regard, the article by Ngubane and Makua (2021) is based on the contemporary issue of the need to transform the global education system and make education more inclusive. The authors suggest an alternative pedagogy and guaranteeing inclusivity as one of the main benefits of the shift.
Summary of Article
The article by Ngubane and Makua (2021) focuses on the possibilities of using the Ubuntu pedagogy within a social justice framework to transform the South African higher education system. The authors argue in support of the Ubuntu pedagogy that it offers an alternative to the current pedagogies used in South African Universities based on European learning and teaching theories. However, the authors insist that the Ubuntu pedagogy must be embraced with the understanding and dignity it deserves instead of sidelining it as a primitive African ideology. Given the history of the country, Ngubane and Makua (2021) argue that the pedagogies fail to offer an inclusive education experience, particularly to Asian and African Students. As such, they propose the concept of Ubuntu pedagogy, founded on the African philosophy of Ubuntu, and intersect the Collective Fingers Theory and Social Justice Theory to cultivate the social values of equity, recognition, and fair participation among students from diverse social backgrounds. According to the authors, Ubuntu’s pedagogy is based on social justice, collectivism, and humanism principles.
On the other hand, the Collective Fingers Theory emphasizes the significance of collective knowledge and the fundamental role of the community in the learning process. Similarly, the Social Justice Theory is based on the need for equitable distribution of resources and opportunities. Thus, by intersecting the two social theories with the Ubuntu philosophy, the authors argue that a socially just, equitable, and inclusive learning environment can be created for all learners in the South African higher education system. The authors highlight that integrating the Ubuntu pedagogy into South African higher education has the potential to introduce students from other cultures to the core values of Ubuntu philosophy and reconnect the students with their values and cultures. Implementing the proposed pedagogy would ensure that classroom practices are designed to respond to the student’s cultural competencies and call for welcoming the diverse linguistic repertoires that the students bring to the classrooms for learning. The authors rely on a literature review to base and support their arguments by positioning the article within the Ubuntu philosophical framework and social justice lens. Through the literature review, the authors have established an intersection of Ubuntu philosophy and social justice, Ubuntu pedagogy and transformation in South African higher education, and the guiding principles for implementing Ubuntu pedagogy.
Critical Analysis
Strengths
One of the main strengths I recognized in the article is its cohesion. There is an evident and smooth transition between each concept discussed in the article. The main concepts in the article are Ubuntu philosophy, Ubuntu pedagogy, social justice, Collective Fingers Theory, epistemic violence, and epistemic freedom. Equally important, the article is divided into the following sub-sections; ‘introduction,’ ‘Unpacking Ubuntu Philosophy’ ‘Intersection of Ubuntu Philosophy and Social Justice’ ‘Ubuntu Pedagogy and Transformation in Higher Education’ ‘Ubuntu Pedagogy: The Guiding Principles for Possible Implementation.’ A smooth transition between these concepts and subsections keeps the reader engaged in reading the article. For instance, after unpacking the Ubuntu Philosophy, the authors noted that based on the discussion on Ubuntu Philosophy, the following sections intersect the philosophy and social justice. This is particularly important for this article as it compensates for one of its main weaknesses, the lack of literature on the intersection of Ubuntu philosophy and social justice in South African higher education and similar topics.
I noticed a clear and logical organization of concepts in the article, which ensures that the article is easy to read and understand. For example, in the article’s introduction, the authors introduce the need for transformation in pedagogy in the South African Higher Education system. Subsequently, after spelling out the main challenges of the South African Higher Education system, they hint at a solution. Finally, the authors present Ubuntu pedagogy as a solution to the challenges in the system, thus putting out the methodology as a means of achieving the needed transformation in higher education. The sequence is repeated throughout the article. The main sections of the article, presented with headlines, act as a foundation for the subsequent sections. For instance, after unpacking the Ubuntu philosophy, the authors intersect the philosophy and social justice. After ensuring that the readers are familiar with the Ubuntu philosophy and its intersection with social justice, the authors introduce the concept of Ubuntu Pedagogy and how it can transform the higher education system in South Africa. Finally, the authors present the guiding principles for implementing the Ubuntu pedagogy. This clear and logical article organization makes it easy to read and understand.
Other strengths of the article include the acknowledgment by the authors of the main limitations of the article. In agreement, Cowpertwait (2004) noted that authors should identify the limitations in their works, such as time limit, sample, and information base (2). Such declarations are vital as they suggest gaps for further research. In that regard, discussing limitations is a mark of a good article. Firstly, the authors note that scholars need more research and consensus on Ubuntu philosophy. As such, the discussion on Ubuntu philosophy is based on works by several scholars who each highlight their understanding of the concept. For instance, the authors noted, ‘ Even though there is limited research that looks at the intersection of Ubuntu philosophy and social justice in South African higher education’ (Ngubane & Makua, 2021, p. 3).
Similarly, the authors noted several ways Ubuntu philosophy resonates with social justice; however, due to the limited number of words stipulated for the article, they only highlighted a few (4). Also, the authors repeatedly state the article’s aim and each argument. For instance, in the introduction, the authors make it clear that they argue that the discrimination and marginalization of indigenous knowledge systems in higher education and the persistent preference for Western scientific knowledge systems remain barriers for people from indigenous knowledge systems (2). The authors noted, ‘ In this study, we primarily draw from these recent works on social justice and Ubuntu philosophy to combine these two frameworks in the context of South African higher education’ (4). This is important as it ensures that the readers are engaged in the text, staying focused on all the issues addressed in the article.
An extensive review of the literature backs up the article. Every argument and concept is backed up by the works of previous scholars on the topic. The article’s core is the need for transformation in the South African higher education system. The authors assert that based on the works of Badat and Sayed 2014; Blignaut 2020; Leibowitz Bozalek 2016; and Maistry 2021. This establishes the credibility and reliability of the article.
Further, it sets the need for transformation as a contemporary issue in education. Similarly, the concepts of ‘epistemic violence’ and ‘epistemic freedom’ as core aspects of the arguments presented in the article are based on the works of Ndlovu-Gatsheni 2018; Heleta 2016; Chilisa 2016. The relationship between Ubuntu Theory and Social Justice emphasized throughout the article, is based on the work by Mbigi in 1997. While the article and arguments presented in it are based on a review of literature, an extensive review of material with the authors improves the credibility and reliability of the article.
Weaknesses
One of the main areas for improvement of the article is the need to include alternative viewpoints or arguments. According to Cowpertwait (2004), counter-arguments should be fully considered in the critique of an article (1). Thus, the absence of counter-arguments in the article is a significant weakness. I noted that one of the main strengths of the article was that it is extensively backed up by literature. However, the authors should have reviewed alternative arguments for the potential of the Ubuntu pedagogy in higher education. In that regard, the arguments presented in the article are one-dimensional, hence bias. Thus, the authors need to leave room for the readers to judge the suitability of Ubuntu philosophy as a basis for change in higher education in the South African context. It is the norm for readers to assess alternative viewpoints as justification for the arguments’ appropriateness. Related to these weaknesses, the authors need to discuss any challenges associated with implementing the Ubuntu pedagogy in the South African higher education system. Such a discussion would give the audience an overview of the price of implementing Ubuntu pedagogy. Similarly, the authors should have highlighted the costs of implementing the Ubuntu pedagogy in the South African higher education system.
The main weakness of the article is that it is a secondary study based on a literature review. While reviews are credible sources of knowledge, primary studies are preferred for policy formulation (Sidney, 2017, p. 12). The article’s core is the need for social justice in education, which is best understood from the primary qualitative approach. A primary study would establish personal insights from the African, mixed, and Indian students on their experience in South African universities. Also, a primary study would establish the requirements for implementing the Ubuntu pedagogy and discuss the practicability of implementing the Ubuntu pedagogy in the South African higher education system, such as the need for teachers proficient in the South African local languages. As a secondary study, the weaknesses of the primary texts used to inform the discussion, such as bias, are transferred to the article (Largan & Morris, 2019, p. 7).
Relevance
The article is relevant to the discussion of contemporary issues in global education pedagogy, as well as to the South African higher education context and the global call for inclusivity and social justice in the 21st century. Due to the interconnected nature of life in the 21st century, diverse social groups must be held together by humane values such as respect for others. The need for a shift in pedagogy from the Western-centric approaches in African contexts has been stressed by several education scholars such as Higgs-Coulthard (2021); Bizoza (2021); Uzomah (2018); Manthalu and Waghid (2019); Babaci-Wilhite et al. (2012); Masaka (2019); Higgs (2003); Horsthemke (2004); Msila (2020). According to Adebisi (2016), decolonizing education in Africa requires implementing the right to education by re-appropriating culture and indigeneity. South Africa indeed suffer the effects of the Apartheid regime over 25 years after its abolition. Social issues such as income disparity in the country point to this. As such, there is a need for social transformation, and the best place to initiate the change is in higher education institutions. Evans and Mendez Acosta (2021) discussed the need for African education to be suitable for the African context. Further, the issue of transformation in education is discussed by Agbaje (2023), Gumbo (2012), and Sengeh and Winthrop (2022). The Ubuntu philosophy itself has suffered at the expense of Western pedagogies because it has been sidelined as primitive, as it has not gotten attention from scholars.
Potential Applications
Insights from the article on how to achieve social justice have several applications. Practices such as recognizing self and others, utilizing diverse linguistic resources, cooperating at work, and building positive relationships can be used to build a conducive working environment. Diversity manifests in several ways in each working environment, such as differences in approach to work, race, language, culture, and perspectives. However, there is the need to recognize individual uniqueness and use them as a basis for togetherness. Otherwise, a collective goal cannot be achieved.
Similarly, the community can use the Ubuntu philosophy to build more inclusive societies. At the core of the Ubuntu philosophy is the recognition that an individual cannot exist independently of others and that it is through the existence of others that a person exists. Thus, regardless of personal differences, each community member is vital for it to thrive. For instance, in the community, teachers are vital for the education of the students as doctors are needed for the sick. The Ubuntu philosophies and insights from the article can also be applied to offer solutions to the fight for global human rights movements. The racial inequality witnessed in the South African society and higher education system is present in the U.S., as well as historical injustices. Movements that fight institutional racism, such as police brutality towards African Americans and uneven allocation of natural resources, are common themes in the 21st century. The adoption of the Ubuntu philosophy by global citizens can sustainably eradicate all these injustices. The current generation must end the historical injustices by fighting ideologies and systems that promote them. For example, the Western Eurocentric pedagogies used in African schools as holistic social perspectives will end the transfer of negative stereotypes and injustices to future generations.
Contextual and Professional Evaluation
The Ubuntu philosophy can be applied to professional practice in any field and industry. The philosophy can promote togetherness, cooperation, care, respect, and coexistence among colleagues in the workplace. The concept is founded on the philosophical values of respect and dignity that can provide an enabling environment that brings together workmates from different cultural backgrounds to value each other’s opinions and learn to cooperate to achieve organizational goals. Despite the several departments in an organization, there are common goals that can only be achieved through cooperation. In most organizations, the common goals are achieved through effective communication. However, effective communication can only be achieved by recognizing the significance of everyone in the workplace, an idea at the center of Ubuntu’s philosophy. As such, in the professional space, there must be a realization that all stakeholders, regardless of racial, economic, linguistic, and educational background and sexual orientation, have the capacity and potential to contribute effectively to production in the workplace. Organizations should strive to inspire a feeling of belonging in each member by encouraging compassion, respect, and care in the workplace. Such working spaces affirm and validate the importance of each member through treatment as a dignified human being. In this particular way, Ubuntu’s philosophy applies to professional practice.
Personal Reflection
The most important takeaway from the article by Ngubane and Makua (2021) is the role of teacher educators in initiating the pedagogical shift from European-centric approaches to more inclusive methodologies. The authors emphasized that teacher educators must undertake the critical task of focusing critically on social justice, or their students will run the risk of perpetuating racism, stereotypes, and the existing inequalities and thus reproducing the old prevailing hegemony and social order characterized by inequity and injustice. Teacher educators and teachers have the pioneering role of transforming the South African education system by achieving a more inclusive learning environment for students from diverse social backgrounds, which will consequently change the social setup. While many African countries are freed from their former colonial masters, their minds are still victims of colonization (Riley & Crawford-Garrett, 2022). The effects of colonization are still felt by Africans many years after the withdrawal of the colonial masters. The social injustices have persisted. However, teachers and teacher educators, given their position, can impart the kind of knowledge passed to the younger and future generations. I have learned that pedagogy is complex and multidimensional and must be approached holistically.
Given its broad nature, several observable and non-observable factors influence learning and teaching. Pedagogy is greatly influenced by morals, ethics, cultural, political, and technical factors that require a shift in classroom practices. According to Qargha and Morales (2023), it has been established that educational policies, values, and histories influence teacher’s classroom practice. The South African higher education system mainly draws from Western Eurocentric views, undermining indigenous knowledge systems and philosophies such as Ubuntu (Ngubane and Makua, 2021). As a result of the Western Eurocentric pedagogies, African teachers, despite their desire to transform teaching and learning, continue to pass down the social injustices and inequalities to future generations. Thus, teacher educators and teachers must engage in research to establish indigenous African knowledge and find ways of incorporating it into the formal education system to achieve inclusivity and social justice in the classroom. More importantly, teacher educators and teachers need to be aware of their role in transforming the African educational systems and impacting society due to the multidimensional nature of pedagogy. Each student must feel appreciated and valued regardless of their social background. Also, students need to take part in the construction of knowledge. By promoting inclusivity through classroom practices that recognize the factors that impact learning, teacher educators and teachers can transform the South African and African education systems.
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