Education is known as one of the main socializing factors, according to Emile Durkheim. Schooling has two effects, for children to learn basic facts and for children to learn to be a part of group. In the case of Bantu Education, black children were learning to be submissive in the world; through this Bantu education they were learning their “place” in the apartheid structure. Before the apartheid, an education for black people was severely discouraged because that is how the white elite maintains their authority and control over black people. School segregation was prioritized, and schooling was separated by ethnicity.
Before1954, human behavior could have segregated public education through two methods: de facto and state mandated. The former arose from residential patterns and local school policy; the latter had roots in innate discrimination based on racial classifications. “Some have suggested that the de jure-de facto distinction is wholly artificial. If only the facts were known, they argue, any long-continued racial imbalance would be found the product of purposeful segregation policy and school authorities” (Goodman 1). This argument proved correct, and desegregation efforts shifted to the constitutionality of laws.
This Essay will focus on attitudes and opinions about corporal punishment in South Africa. The Essay will also contain the relation between children’s rights and corporal punishment and find suggestion to alternative measures to diminish the problem. 1.2. The research problem Corporal punishment as a practice of behaviour correction of a child was legally abolished in South African schools in 1996. In line with the human rights culture prevailing locally and globally, South Africa adopted a constitution that establishes and protects a range of human rights.
invisibleness of whiteness). Lastly, for Thompson (1984), reification as a strategy was used to deny history/time (e.g. removing legacy of Apartheid from post-apartheid). As a result, these strategies are examples of how privilege is perpetuated and protected (Wale & Foster, 2007). Hence why the progression of white anti-racism appears as a viable and necessary option, to help address this issue of privilege perpetuation amongst the dominant group, in post-apartheid SA.
This exemplifies the notion of oppression, discrimination and powerlessness suffered by the marginalized individuals and groups in some societies as argued by the empowerment theory. Decolonization now comes with the political independence of South Africa in 1994 which up to date is aimed at reversing all the impacts of the White colonial rule Fanon (2008). In order to achieve this, the ANC government shifted from the Afrikana Nationalism of the whites to Black Nationalism which advocates for equal distribution of wealth and resources and upliftment of black communities (Johnson, 2004). Empowerment polices such as the Black Economic Empowerment (BEE) were put in place with the purpose of increasing economic transformation and enabling
Apartheid was an ideology for the segregation of distinctive racial groups that was introduced in South Africa in 1948. At first, its aim was to have an “equal development and freedom of cultural expression,” (South African History Online, 2017). However, the Apartheid established a social system that forced people of different colors to live and develop separately instead. It undoubtedly impaired the blacks, which took up most of the population, only because they didn’t have the same skin color as their rulers. The Apartheid was developed for several reasons, the major influence was the ideology of racial dominance and fear.
An on-going crisis in South African education has been witnessed. This essay will focus on the quality of education in South Africa, the challenges that face the education system. Past apartheid system is one of the reasons why South Africa’s education is where it is today. The past system made sure that the natives will only be taught labour skills only. Even the minister of native affairs Hendrick Verwoerd stated that “when I have control over the native education, I will reform it so that natives will be taught from childhood that equality with Europeans is not for them”.
The significance of this is that during this time the National Party introduced there apartheid policy in the year 1948. At the time of the National Party’s ruling National Education became a component of apartheid ideology. The consequences which the CNE Policy of 1948 brought about is argued by Enslin (1984) to have been far-reaching for the education of South African learners and not just for white Afrikaans speaking learners. According to the CNE policy the following features were set out for black education : it should be instructed in their mother tongue; blacks should not be prepared for equal participation in the social and economic life; funding of black education should not be to the detriment of white education; the black communities’ cultural identity should be preserved (even though its main aim is leading ‘the native’ to accepting the principles embedded within the CNE policy) ;then also whites must of necessity be the administers and organisers (Enslin ,1984). The final point, which Enslin (1984) elaborates, reflects a paternalistic element.
Introduction The endeavour behind this assignment is to identify racism with emphasise on its behavioural, motivational and cognitive features. Identifying the different types of racism and looking at the history of South Africa and thus identifying solutions. The concept of reconciliation goes hand in hand with racism as it is a tool which aids as rehabilitation from our unfortunate past. To aid reconciliation, respect should be re-taught and bestowed in our everyday lives. Body Racism comprises of both prejudice and discrimination based on social perceptions of biological differences between people.
The BCM revived resistance in South Africa and focused on freeing the mind, promoting self-reliance and aiming to build the confidence of the oppressed. INVESTIGATION The BCM focused on the decolonisation of the mind which Biko referred to as an inwards looking process whereas the ANC mainly focused on external decolonisation .Biko said “What we want is not black visibility but real black participation”. (1. Biko and Stubbs, 1979) The country had been left in a hopeless situation and it was the work of Steve Biko along with members of the BCM that revived the resistance in the country and restored black confidence. The first step that the BCM had taken was to reject the term “non-white”.