The potential of South African curriculum statements to promote more-than-human communal relationships: an ecojustice perspective

Abstract

Die Suid-Afrikaanse kurrikulum het sedert die apartheid-era verskeie veranderinge ondergaan in ’n poging om sy onderwysstelsel te transformeer en van die ongeregtighede van die verlede ontslae te raak. Die kurrikulum speel ’n beduidende rol om seker te maak dat leerders bemagtig word met die nodige kennis en vaardighede om funksionerende lede van die samelewing te wees rakende ekologiese kwessies. Kurrikulumontwikkeling en implementering kan ’n langtermynoplossing wees om ekologiese kwessies aan te pak. Dit is waarom die Nasionale Kurrikulumverklaring, wat bestaan uit verskillende Kurrikulum- en Assesseringsbeleidsverklarings vir die verskillende leerareas van elke fase van onderwys, geïmplementeer is. Hierdie navorsing was daarop gemik om die potensiaal van die Suid-Afrikaanse kurrikulumverklarings vir die bevordering van meer-as-menslike gemeenskaplike verhoudings vanuit ’n ekogeregtigheidsperspektief te ondersoek. Die navorsing was daarom spesifiek daarop gemik om die mate waartoe die Kurrikulum- en Assesseringsbeleidsverklaring (2014), spesifiek die Kurrikulum- en Assesseringsbeleidsverklaring vir Natuurwetenskappe vir gr. 7-9, ’n rol speel om die verhouding(s) tussen mense en ’n meer menslike wêreld te koester. Om die doel van my navorsing te bereik, het ek van ’n literatuuroorsig en ’n dokumentontleding en beleidsontleding gebruik gemaak. Ek het eers die implikasies van ’n antroposentriese wêreldbeskouing vir onderwys en die onderlinge verbintenis tussen mense en die meer-as-menslike ondersoek. Die opvoedkundige implikasies van ’n verskuiwing van ’n antroposentriese na ’n ekosentriese wêreldbeskouing vir die vestiging van verhoudings tussen mense en die meer-as-menslike is toe op die voorgrond geplaas. Ek het ook die maniere ondersoek waarop ekogeregtigheid en ekogeregtigheidsonderrig vir die koestering van meer-as-menslike gemeenskaplike verhoudings, herkonseptualiseer kan word. Nadat ek die literatuuroorsig gedoen het, was ek in staat om die potensiaal van die Suid-Afrikaanse kurrikulumverklarings vir die bevordering van harmonieuse meer-as-menslike, gemeenskaplike verhoudings te verken deur die Grondwet van die Republiek van Suid-Afrika (Wet 108 van 1996), die Wet op Nasionale Omgewingsbestuur (Wet 107 van 1998) en die Kurrikulum- en Assesseringsbeleidsverklaring vir Natuurwetenskappe (gr. 7-9) (2014) te ontleed. Die bevindinge van my dokumentontleding het voorgestel dat hoewel die Grondwet (1996) ’n wetgewende raamwerk vir die beveiliging van die omgewing bied, is daar min oor kwessies wat met omgewingsremediëring verband hou. Die inwerkingstelling van die Wet op Nasionale Omgewingsbestuur (1998) verskaf riglyne vir maniere waarop die omgewing bestuur word en vir die wyses waarop omgewingsbestuur geïmplementeer word in ’n poging om volhoubaarheid te bevorder. Een van die maniere waarop volhoubaarheid bevorder kan word, is deur onderwys. Deur die Kurrikulum- en Assesseringsbeleidsverklaring (2014) te ontleed, het ek bevind dat die Suid-Afrikaanse kurrikulum wel volhoubaarheid bevorder en sodoende koester dit ook die verhouding tussen mense en die meer-as-menslike. Hierdie ontleding het my in staat gestel om kommentaar te lewer en voorstelle te maak oor die potensiaal van Suid-Afrikaanse kurrikulumverklarings om harmonieuse meer-as-menslike, gemeenskaplike verhoudings te bevorder. Hierdie voorstelle behels die insluiting van leringe oor antroposentrisme en Afrika-kommunitarisme in die eksplisiete kurrikulum.

The South African curriculum has undergone several changes since the Apartheid-Era, in an attempt to transform its education system and rid it of the injustices of the past. The curriculum therefore plays a significant role in making sure that learners are empowered with the necessary knowledge and skills to be functioning members of society regarding ecological issues. Curriculum development and implementation can be a long-term solution to address ecological issues. Hence, the implementation of the 𝘕𝘢𝘵𝘪𝘰𝘯𝘢𝘭 𝘊𝘶𝘳𝘳𝘪𝘤𝘶𝘭𝘶𝘮 𝘚𝘵𝘢𝘵𝘦𝘮𝘦𝘯𝘵, which comprises of different 𝘊𝘶𝘳𝘳𝘪𝘤𝘶𝘭𝘶𝘮 𝘢𝘯𝘥 𝘈𝘴𝘴𝘦𝘴𝘴𝘮𝘦𝘯𝘵 𝘗𝘰𝘭𝘪𝘤𝘺 𝘚𝘵𝘢𝘵𝘦𝘮𝘦𝘯𝘵𝘴 for the different learning areas of every phase of education.

This study was aimed at exploring the potential of 𝘚𝘰𝘶𝘵𝘩 𝘈𝘧𝘳𝘪𝘤𝘢𝘯 𝘤𝘶𝘳𝘳𝘪𝘤𝘶𝘭𝘶𝘮 𝘴𝘵𝘢𝘵𝘦𝘮𝘦𝘯𝘵𝘴 for promoting more-than-human communal relationships from and ecojustice perspective. The study was therefore aimed specifically at exploring the extent to which the 𝘊𝘶𝘳𝘳𝘪𝘤𝘶𝘭𝘶𝘮 𝘢𝘯𝘥 𝘈𝘴𝘴𝘦𝘴𝘴𝘮𝘦𝘯𝘵 𝘗𝘰𝘭𝘪𝘤𝘺 𝘚𝘵𝘢𝘵𝘦𝘮𝘦𝘯𝘵𝘴 (2014) specifically the 𝘊𝘶𝘳𝘳𝘪𝘤𝘶𝘭𝘶𝘮 𝘢𝘯𝘥 𝘈𝘴𝘴𝘦𝘴𝘴𝘮𝘦𝘯𝘵 𝘗𝘰𝘭𝘪𝘤𝘺 𝘚𝘵𝘢𝘵𝘦𝘮𝘦𝘯𝘵𝘴 for Natural Sciences Grades 7-9, is able to nurture the relationship(s) between humans and the more-than-human world. In order to reach the aim of my study, I made use of a literature review as well as a document analysis and policy analysis. I first unpacked the implications of an anthropocentric worldview for education and the interconnectedness between humans and the more-than-human. The educational implications of a shift from an anthropocentric to an ecocentric worldview for establishing relationships between humans and the more-than-human, was then foregrounded. I further explored the ways in which ecojustice and ecojustice education can be reconceptualised for the nurturing of more-than-human communal relationships. After conducting the literature review, I was able to explore the potential of South African curriculum statements for promoting harmonious more-than-human communal relationships by analysing the 𝘊𝘰𝘯𝘴𝘵𝘪𝘵𝘶𝘵𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘙𝘦𝘱𝘶𝘣𝘭𝘪𝘤 𝘰𝘧 𝘚𝘰𝘶𝘵𝘩 𝘈𝘧𝘳𝘪𝘤𝘢 (Act 108 of 1996), the 𝘕𝘢𝘵𝘪𝘰𝘯𝘢𝘭 𝘌𝘯𝘷𝘪𝘳𝘰𝘯𝘮𝘦𝘯𝘵𝘢𝘭 𝘔𝘢𝘯𝘢𝘨𝘦𝘮𝘦𝘯𝘵 Act (Act 107 of 1998) and the 𝘊𝘶𝘳𝘳𝘪𝘤𝘶𝘭𝘶𝘮 𝘢𝘯𝘥 𝘈𝘴𝘴𝘦𝘴𝘴𝘮𝘦𝘯𝘵 𝘗𝘰𝘭𝘪𝘤𝘺 𝘚𝘵𝘢𝘵𝘦𝘮𝘦𝘯𝘵𝘴 for Natural Sciences (Grades 7-9) (2014). The findings from my document analysis suggested that even though the 𝘊𝘰𝘯𝘴𝘵𝘪𝘵𝘶𝘵𝘪𝘰𝘯 (1996), provides a legislative framework for the safeguarding of the environment, it is silent on issues relating to environmental remediation. The enactment of the NEMA (1998) provides guidelines for ways in which the environment is managed and for the ways in which environmental management is implemented in an attempt to promote sustainability. One of the ways in which sustainability can be promoted is through education. By analysing the CAPS (2014), I found that the South African curriculum does promote sustainability and in doing so, it also nurtures the relationship between humans and the more-than-human. This analysis enabled me to comment and make suggestions on the potential of South African curriculum statements for promoting harmonious more-than-human-communal relationships. These suggestions involve the inclusion of teachings on anthropocentrism and African communitarianism in the explicit curriculum.

Uhlelo lokufunda noma ikharikhulamu yaseNingizimu Afrikha isibe nokuguquguquka izikhathi eziningi kusukela embusweni wobandlululo ngenhloso yokuguqula uhlelo lwemfundo ukuze kugudluzwe konke okwakungenabulingiswa kwesikhathi sakudala. Ngakho-ke, ikharikhulamu idlala indima ebaluleke kakhulu ekuqinisekiseni ukuthi abafundi bayathuthukiswa ngolwazi namakhono afanele ukuze babe wusizo ezinkingeni ezibhekene nomphakathi. Ukusungulwa nokuthuthukiswa kwekharikhulamu kanye nokusatshalaliswa kwayo kungaba yisixazululo sesikhathi eside sezinkinga zasekuhlaleni. Ngalesi sizathu, ukusatshalaliswa kwesiTatimende soHlelo lokuFunda lukaZwelonke (TaHFuZwe), olufaka phakathi iziTatimende zePholisi yoHlelo lokuFunda nokuHlola ezihlukahlukene zezifundo ezahlukahlukene zazo zonke izigaba zemfundo. Lolu cwaningo sasihlose ukucwaninga ngamandla izitatimende zohlelo lokufunda lwaseNingizimu Afrikha ezingaba nawo ukuqhubela phambili ubudlelwane obungaphezu kokubumbana kwabantu emphakathini, kubala nombono wobulungiswa ekuhlaleni. Ngalokho, sasihlose ukucwaninga ngokukhethekile ngezinga iziTatimende zePholisi yoHlelo lokuFunda nokuHlola (2014), ikakhulukazi iziTatimende zePholisi yoHlelo lokuFunda nokuHlola zeNatural Sciences yebanga lesi-7 kuya kwelesi-9, ezingakwazi ngalo ukuthuthukisa ubudlelwane phakathi kwabantu nokungaphezu kokuba abantu kulomhlaba. Ngahlola imibhalo yolwazi ngasebenzisa nezinhlaziyamadokhumenti kanye nezinhlaziyamapholisi ukuze ngifeze inhloso yalolu cwaningo. Ngaqala ngokuchaza ngomthelela weso lobuka lwe-anthropholoji emfundweni nokuxhumana phakathi kwabantu nezinto ezingale kobuntu. Umthelela woshintsho osuka esweni lokubuka lwe-anthropocentric kuya kwi-ecocentric ngokwezemfundo ngenhloso yokwakha ubudlelwane phakathi kwabantu nokungale kobuntu kwabe sekubekwa phambili. Ngaphinde ngahlola ngezindlela ubulungiswa basekuhlaleni nasemfundweni obungabunjwa ngazo emicabangweni ukuze kuthuthukiswe ubudlelwane obungale kobuntu. Emva kokuhlola imibhalo ngakwazi ukuhlola amandla izitatimende zohlelo lokufunda lwaseNingizimu Afrikha ezinawo angasiza ekuthuthuthukiseni ubudlelwane obungale kobuntu. Lokhu ngakweza ngokuthi ngihlaziye uMthethosisekelo waseNingizimu Afrikha (Constitution of the Republic of South Africa) (Act 108 of 1996), iNational Environmental Management Act (Act 107 of 1998) neziTatimende zePholisi yoHlelo lokuFunda nokuHlola zeNatural Sciences yamabanga asuka kwelesi-7 kuya kwelesi-9 (2014). Ngokwemiphumela yenhlaziyomadokhumenti kwavela ukuthi nakuba uMthethosisekelo (1996) uhlinzeka ngohlaka lwemithetho yokuvikela ezendawo, awusho lutho ngezinto okumele zenziwe ukuze kwenziwe ngcono isimo sezendawo. Ukungenelela kweNEMA (1998) kuhlinzeka ngemihlahlandlela engaba yizindlela ezendawo ezilawulwa ngazo nokuphathwa kwazo okusatshalaliswa ngazo emizamweni yokuzenza zigcineke isikhathi eside. Enye yezindlela yokugqugquzela ukugcinwa kwendawo ivikelekile ukufundisa abantu ngokulungile. Ngokuhlaziya iziTatimende zePholisi yoHlelo lokuFunda nokuHlola (CAPS, 2014) ngathola ukuthi uhlelo lokufunda lwaseNingizimu Afrikha luyakugqugquzela ukugcinwa kwendawo nemvelo. Ngokwenzenjalo luphinde lulolonge ubudlelwane phakathi kwabantu nezinto ezisendaweni yabo. Lokhu kuhlaziya kwangenza ngikwazi ukuphawula ngiphinde ngibeke imibono emayelana nokuba namandla kwezitatimende zohlelo lokufunda lwaseNingizimu Afrika ekwenzeni ngcono ubudlelwane obuphakathi komphakathi nezinye izinto ophilisana nazo. Lemi bono ibala nokubandakanywa kwezimfundiso ezimayelana ne-anthrophosentrizimu kanye nobumbano lwemiphakathi yase-Afrikha kwikharikhulamu ecacile.

Moralo wa thuto wa Afrika Borwa o nnile wa fetolwa hangata ho tloha ka nako ya kgethollo ya mmala. Lebaka e ne e le ho leka ho fetola tsamaiso ya thuto le ho tlosa ho hloka toka ha nako eo e fetileng. Moralo wa thuto kahoo o na le seabo sa bohlokwa ho nnetefatsa hore barutwana ba fuwa matla ka tsebo e hlokehang le ditsebo hore e be ditho tsa setjhaba tse nang le seabo hodima tikoloho. Ntshetsopele ya moralo wa thuto le ho o sebedisa e ka ba tharollo ya nako e telele e le ho rarolla ditaba tsa tikoloho. Ka hona, ho sebediswa ha polelo ya moralo wa thuto wa setjhaba, o nang le dintlha tse fapaneng tsa moralo wa thuto, e le polelo ya leano la tlhahlobo sebakeng sa barutwana ba dikarolo tsa diphuputso tse sa tshwaneng mekgahlelong ya thuto. Diphuputso tsena di reretswe ho sibolla bokgoni ba polelo ya moralo wa thuto wa Afrika Borwa, ho ntlafatsa dikamano tsa motho ka hara setjhaba, le ho tjhadimo ya toka ya tikoloho. Diphuputso tsena ka hona ka kakaretso di reretswe ka kotloloho ho sibolla hore na ke ka makgetlo a makae moralo wa thuto le polelo ya maano a tlhahlobo a mahlale a dihlodilweng dihlopheng tsa 7-9, a bonahalang a na le boleng ba ho hodisa kamano pakeng tsa batho le tikoloho. Ho fihlela sepheo sena diphuputsong tsa mofuputsi, mofuputsi o sebedisitse dingolwa tseo a di hlahlobileng le mokgwa wa manollo ya dingolwa le ho manolla maano. Mofuputsi o qadile pele ka ho manolla ditlamorao tsa Anthropocentric ho beha motho pele ho tsohle tjhadimong ya lefatshe sebakeng sa thuto le kamano ya hae le tseo e leng batho. Ditlamorao tsa thuto di ba le kamano ya mofuputsi le tseo e leng batho. Ditlamorao tsa thuto e ritsitseng le ho fetoha ho tloha ho ho tsepama ho batho ho ya ho ho sheba diphedi tsohle tsa lefatshe, ho theha dikamano pakeng tsa motho le diphedi tse ding, di ile tsa tliswa ka pele. Mofuputsi o ile a tswela pele ho sibolla hore na toka ka tsa tokoloho le tsa toka ka thuto di ka nahanwa botjha bakeng sa kgodiso ya diphedi tseo eseng batho sebakeng sa dikamano tsa setjhaba. Kamora ho hlahloba dingolwa, mofuputsi o ile a ba boemong ba ho hlahloba bokgoni ba polelo ya moralo wa thuto wa Afrika Borwa bakeng sa ho ntlafatsa dikamano tse ntle ho feta tsa setjhaba ka ho manolla molao wa motheo wa Rephabolike ya Afrika Borwa (Act 108 ya 1996) The National Environment Management Act (Act 108 ya 1996). Le polelo ya leano la moralo wa thuto le tlhahlobo ya thuto ya saense ya dihlodilweng dihlopheng tsa 7-9 (2014). Ditshibollo tsa tlhahlobo ya ditokomane di sisinya hore leha e le hore molao wa motheo (1996), o fana ka moralo wa molao sebakeng sa tlhokomelo ya tikoloho, o sa re letho ka ditaba tse amanang le tokiso ya tikoloho. Ho thewa ha NEMA (1998) ho hlahisa ditataisi sebakeng sa mekgwa ya ho laola tikoloho le mekgwa eo ka yona taolo ya tikoloho e ka sebediswang ka yona tekong ya ho ntlafatsa . E meng ya mekgwa ya ho netefatsa botsitso e ka ba ka ho ntlafatsa thuto. Ka ho manolla (APS 2014), ke fumane hore moralo wa thuto wa Afrika Borwa o ntlafatsa botsitso mme ka ho etsa jwalo o hodisa dikamano pakeng tsa batho le diphedi tse ding. Manollo e thusitse mofuputsi ho hlahisa maikutlo le ho sisinya hore bokgoni ba polelo ya moralo wa thuto wa Afrika Borwa o phahamisa dikamano tse ntle, tse ka hodimo ho tsa setjhaba. Ditshisinyo di kenyeletsa ho rutwa ka thuto e behang batho pele le setjhaba sa Afrika moralong o bonahalang, o hlamatsehang wa thuto.