PDU3701 And EDC1015 - Theoretical Frameworks In Education )
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PDU3701 EXAM PACK WITH MEMORANDUM
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PDU3701 And EDC1015 - Theoretical Frameworks In Education )
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University Of South Africa (Unisa)
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PDU3701 And EDC1015 - Theoretical Frameworks In Education )
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NAME AND SURNAME : ALBERT THIPE PAPOLE
STUDENT NUMBER : 55196063
MODULE CODE : PDU3701
ASSIGNMENT NUMBER : 02
UNIUE NUMBER : 175059
,CONTENTS:
Introduction of essay: Explaining the concept of ubuntu.
Body: Discussing the concept of ubuntu in an African philosophy of education.
Discussing how you as a teacher will accommodate and teach multicultural
disadvantaged learners in your classroom, with reference to Ubuntu.
Provide examples.
Conclusion: My own opinion
References
,Ubuntu means that a person is a person through other people. Teachers and leaders should be
the first to learn Ubuntu so that they can inspire their followers otherwise they cannot teach other
educators what they do not know. Consultation and transparency on service costs demonstrate
Ubuntu dialogue and collective decision-making values. Ubuntu values are shown through
courteous treatment of customers and apology where due. Values of caring are demonstrated
through courtesy treatment while timeous address of problems reveal Ubuntu commitment to
people. Batho Pele principles of access to services and service information represent Ubuntu
communalism and sharing of resources. These principles are in line with Ubuntu in that they
uphold dialogue, humanity, respect for other human beings.
Ubuntu is a concept that brings to the fore images of supportiveness, co-operation and solidarity,
for example communalism (Christle et al., 1993:122). It is the basis of a social contract that stems
from but transcends the narrow confines of the nuclear family to the extended kinship network, the
community. A second component of Ubuntu pedagogy is building a positive relationship. It is this
component of Ubuntu pedagogy that is responsible for peace and harmonious learning
environments where learners respect one another and their teachers as adults within the learning
context.
Ubuntu reminds people that they can only be fully human when they see and are seen by another
human being. To appreciate their humanity they need to acknowledge the humanity of others. In
other words people need people. But, as people probably know from experience, living together is
complex and they do not always get it right. They need to develop ways of being more effective
members of a community, for their own and collective good. In a literal sense, Ubuntu can be
regarded as a translation of collective personality and collective morality. It is thus not necessarily
a racial or trivial concept, applicable to the identity of one specific group but rather an expression
of connected to a wider humanity. Nevertheless, the concept is one that is not implicitly expressed
in quite the same way elsewhere in the world but only in Africa (Mbigi, 1997:2).
Nelson Mandela describes Ubuntu as a philosophy constituting a universal way of life, which
underpins an open society. The philosophy invites the question as to how it could possibly
‘accommodate other cultures’ in efforts to recognize our collective humanity. We argue that the
Ubuntu notion that ‘I am because we are’ can be developed into an ideal way of identity and
belonging in a classroom. The wisdom of Ubuntu lies in the recognition that it is not possible to
build healthy learning environments unless the human dignity of all members of that learning
community is safeguarded. The philosophy does not try to create a homogenous culture, but ‘a
human culture’ that promotes respect, harmony, love, sharing and community. We argue that
when in relationship with others, students are given the space to negotiate their own identities that
allow them to belong in a better way.
Practicing Ubuntu unlocks the capacity of human culture in which both teacher and students'
express compassion, reciprocity, dignity, humanity and mutuality in the interests of learning,
building and maintaining the learning community with communality. Such experiences could
enhance learning during classroom interactions. The present study is based on experiences of the
author, focuses on the application of Ubuntu that is sharing, love, respect, cooperation and
support as a teaching strategy to elicit experiences, support and cooperation among learners.
, According to Mbigi & Maree (1 995b:I), Ubuntu, through its principles such as sharing, loving, trust,
commitment, authority, discipline and respect creates a conducive atmosphere for people to relate
well and promote group solidarity, which are essential to the survival of the communities or
societies.
A human culture is about relationships of care and obligation. The Ubuntu philosophy implies that
the teacher looks at whether what they are doing enables or empowers the students to help
improve them. It means that if students are treated well and seen the same way, they are likely to
perform better. Practising Ubuntu unlocks the capacity of human culture in which both teacher and
students’ express compassion, reciprocity, dignity, humanity and mutuality in the interests of
learning, building and maintaining the learning community with communality. However, there is no
point in attending to the principles of Ubuntu merely for the sake of their recognition alone. Still, we
also have to internalize these principles and put them into action. The teacher and her students
must find values which they must commit to promoting and protecting to realize human culture.
If we want to work towards achieving a peaceful and inclusive society, value creating education
and Ubuntu are important philosophies that we must not only understand theoretically but put into
practice. These two philosophies encompass three pivotal elements to promoting humanness: the
acknowledgement of interconnectedness, the goal of harmonious coexistence as the center of our
actions and behaviour, and the focus on the self in creating change. Integrating value creating
education and Ubuntu into the Kenyan education system, from primary to university, is vital in
reenvisioning education. There is a need to nurture these values in each individual, beyond
conceptual discussion, to shape empowered future leaders who can create a more humanistic and
sustainable society.
Students spend a majority of their time with their teachers. This relationship contributes in
moulding the characters and personalities of the students. Therefore, to actualise the principles of
value creating education and Ubuntu, teachers must play an active role as agents of change.
Teachers who practice Ubuntu in schools should be committed, caring and dedicated to their
students in spite of the students’ different backgrounds and circumstances. Educational goals of
developing capable individuals cannot be achieved without teachers devoting themselves in
guiding the students in their character building and instilling in them core values such as empathy,
respect, compassion and justice.
An accepting and caring mindset is the most important key to supporting diversity learners. Each
student has something to contribute to the learning environment and school
community. Discovering a student’s strengths, interests, and personal goals helps us to appreciate
and highlight who they are beyond what grade they earn on a test or how fast they read. Once we
discover these qualities, we can be sure to integrate them into lessons and discussions, thus
increasing the value of the lesson for students. Students need and want to know that we are on
their side, rooting for their success. Once this trust is achieved, academic support can happen in
the most effective ways.
The human side has been identified as of great importance and an attempt to define, discuss and
criticize Ubuntu has been highlighted. People's faith and culture have also been highlighted.
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