Ligotshwa lise manzi

Abstract

In the shadows of apartheid's end, South Africa's two-tiered educational landscape still bears the deep scars of socio-spatial inequalities. This study examines the re/production of space in three primary schools in Makhanda, where colonial legacies continue to shape teaching and learning spaces. Through the lenses of decolonial and spatial theory, this research aims to explore and critically analyse the production of social space in primary schooling within the peri-rural socio-spatial context of Makhanda. It seeks to unmask and resist the complex, often invisible barriers to meaningful learning while uncovering potential opportunities within these educational environments, working toward more just educational offerings. The research was conducted as a qualitative ethnographic case study in three phases, focused on three primary schools in Makhanda, and a selection of Grade 6 learners attending these schools. The data was generated over 84 days during 2019 and 2020 using time-space diaries kept by learners, interviews with learners and staff members, classroom observations and mobile ethnography. The analysis consisted of data walking, spatial analysis, rhythmanalysis, decolonial analysis, and generative thematic analysis. In total, 126 participants were involved in the study, which involved four learners from the selected schools who participated in the mobile ethnography. Lefebvre's(1991) spatial theory, with its triad of perceived, conceived, and lived spaces, provides a framework for understanding how social spaces are produced and reproduced, revealing the intricate entanglements of homogeneity and fragmentation in the everyday practices in the novel context of primary schooling. Similarly, decolonial theory via the works of Quijano (2000), Mignolo (2007), Maldonado-Torres (2007) and Ndlovu Gatsheni (2013) and, in particular, their work on the colonial matrix of power and the coloniality of power, being and knowledge provide the analytical tool that unmask and resist how the present continues to carry with it the weight of the past. The findings show how coloniality persists in the selected schools through the homogeneity of architecture, the use of space and rituals, the persistence of race as an organising principle, and the fragmentation of educational experiences, all of which shape and potentially limit children's learning and development. The phrase ligotshwa lise manzi is an isiZulu proverb that likens children to saplings, emphasising how they are shaped when young. It illustrates both the positive and negative potential of the socialising effect of education. The findings also revealed children’s creativity as they transcend conceived spaces, along with their desire to be agents of change within their perceived and lived spaces. This was evident in their imaginative play when surveillance is minimal, their expressions of hope, and their connection to lived space as they reflect on their mobilities. The children’s creativity is coupled with a sense of ubuntu, expressed as a strong sense of community and solidarity among peers. Moreover, the children express a strong connection to Makhanda, with many wanting to remain and contribute positively to their community. The ‘hybrid’ context that is Makhanda, fraught with historical contradictions but also rich with diversity and relationality, along with the strong relational disposition of learners, suggests opportunities to recenter education towards care and concern, leveraging existing relationships towards building and producing spaces differently for a more socially just education system. A scholarly contribution of this study is its integration of decolonial and spatial theories, providing an integrated framework to understand and challenge the persistence of colonial legacies in primary education. Methodologically, the study showcases the value of ethnographic approaches in capturing social spaces' fluid and relational nature. Time-space diaries and mobile ethnography, in particular, provided rich, contextualised data that illuminate the lived realities of learners in Makhanda. By focusing on the lived experiences of learners, the research offers nuanced insights into how space and power shape educational outcomes and identities. The study also identifies pathways for transformative practice, emphasising the importance of contextual understandings in educational planning. Leveraging local knowledge and acknowledging and fostering community partnerships emerge as crucial steps towards creating inclusive and equitable educational environments. The research advocates for education systems that centre the voices and experiences of learners and their communities, challenging the rigid educational structures that currently dominate and colonise primary education. In conclusion, this research highlights the enduring influence of colonial legacies in South Africa’s primary education system and how these legacies, evident in architectural, perceptual and behavioural mapping and imposed hierarchies, influence the kinds of relationships children form with people and place. Interestingly, children’s relationality and shared collective consciousness, along with their ‘speaking by doing’ drawing on their agency, provide practical options towards resisting the legacy of coloniality and reimagining teaching and learning collaboratively toward a more just and inclusive education.

Xa kanye kuphela ucalucalulo, imfundo yaseMzantsi Afrika enezigaba ezibini isathwele amanxeba anzulu okungalingani ngokwentlalo. Olu phando luvavanya ukuveliswa kwakhona kwendawo kwizikolo ezintathu zamabanga aphantsi eMakhanda, apho ilifa lobukoloniyali lisaqhubeka nokumisela iindawo zokufundisa nokufunda. Ngokusebenzisa iinkqubo zokuphelisa ubukoloniyali kunye nethiyori yendawo, olu phando lujolise ukuphonononga nokuhlalutya ngokucokisekileyo ukuveliswa kwesithuba sentlalo kwisikolo samabanga aphantsi umxholo wentlalo mmandla yasemaphandleni aseMakhanda. Ifuna ukudandalazisa nokubhenca izinto eziyimiqobo ekuphuculeni indlela yokufunda, ukudandalazisa amathuba anokuvela kumaziko emfundo nasekwenzeni imfundo efanelekileyo kumntu wonke. Olu phando luye lwenziwa ngophando ntyilazwi olugxile nzulu kwinkqubo ye-ethnography kwizikolo ezintathu zamabanga aphantsi eMakhanda, kunye neqela labafundi bebakala lesithandathu abafunda kwezi zikolo. Imijelo yolwazi ifunyenwe kwezi zikolo kwisithuba seentsuku ezingama-84 kunyaka wama-2019 ukuyakutsho kunyaka wama-2020 kusetyenziswa iidayari zexesha nendawo zale mihla ezigcinwe ngabafundi, udliwanondlebe lwabafundi kunye nabasebenzi, ukubonwa kwenkqubo yemfundo ngelixa isenzeka kwakunye ne-mobile ethnography. Uhlalutyo lwale mijelo yolwazi luye lwaquka uhlalutyo lwendawo, uhlalutyo lwesingqisho, uhlalutyo lobukoloniyali, kunye nohlalutyo ngokweziqu namabinzana aveliswa loluphando. Uhlalutyo lwendawo ngokukaLefebvre ngowama-1991 kunye nonxantathu wokuqonda, ukucinga, neendawo ezihlala abantu, lunika isakhelo sokuqonda indlela ezenziwa ngayo kwaye ziveliswe, lutyhila ukudibana okuntsonkothileyo kokufana kunye nokuqhekeka kwiinkqubo zemihla ngemihla kwimeko entsha yemfundo yamabanga aphantsi. Ngokukwanjalo, nophando olujongene nokupheliswa kobukoloniyali ngokwemisebenzi yophando yooQuijano (2000), Mignolo (2007), Maldonado-Torres (2007) kunye noNdlovu Gatsheni (2013), ingakumbi, umsebenzi wabo kwi-matrix yobukoloniyali yamandla kunye nokujonga ifuthe lobukoloniyali engqondweni, ebuntwini nakulwazi lunika indlela yokudandalazisa nokuveza indlela ubomi esiphila kubo ngoku okuqhubeka ngayo bubonisa ifuthe lwexesha elidlulileyo. Iziphumo zolu phando ziveza indlela obusaqhubeka ngayo ubukoloniyalu kwezi zikolo zicaphulwe apha ngokumanyaniswa kwezakhiwo, ukusetyenziswa kwendawo kunye namasiko, ukuqhubeka kohlanga njengomgaqo wokulungelelanisa izinto, konke oku okubumba kwaye kunokuthintela ukufundiswa nokuphuhliswa kwabantwana. Intetho ethi ligotshwa lise manzi yamaZulu egxininisa ukuba abantwana bagotywa besecancinane. Le ntetho ibonisa okuhle nokubi okwenziwa lifuthe lemfundo. Olu phando luye lwavelisa ubuchule bokuyila kwabantwana njengoko begqitha kwiindawo ukuze babe ngabenzi botshintsho phakathi kweendawo abazibonayo nabahlala kuzo. Oku kubonakale xa becinga bengabekwanga so ngabahlohli, bebevelisa ukubanethemba, bebonakalisa ukudibanisa ingcinga zabo nokubangqongileyo njengoko bebonakalisa ukuhamba kwabo. Ukusebenzisa indlela yokucinga ebantwaneni bubonisa ubuntu nendlela yabo yokuhlala nabanye abantu ekuhlaleni nendlela yokwenza izinto novelwano lwabo kunye nabanye abantwana. Ngaphezu koko aba bantwana baye babonakalisa indlela abanxibelelana neMakhanda, uninzi lwabo lufuna ukuphucula nokuhlala benze lukhulu ekuhlaleni. IMakhanda njengendawo ehlangahlangeneyo igcwele ukungavisisani ngokwembali kodwa ikwanobutyebi bokwahlukahlukana kunye nobudlelwane, kwaye iinenkqubo zabafundi zokunxibelelana ngemfundo, kunye nolungelelwaniso olunamandla lwabafundi, lubonisa amathuba okubuyisela uqeqesho olujolise kwinkathalo, ukuvelisa izithuba ngokwahlukileyo kwinkqubo yemfundo enobulungisa ngokwentlalo. Igalelo lezemfundo lolu phando kukudibanisa kwayo ithiyori yobukoloniyali neyesithuba, ukubonelela ngesakhelo esihlanganisiweyo sokuqonda nokucela umngeni kweenkqubo zokufunda. Olu phando luye lwabonisa indlela iindlela zocwangciso lwe-ethnographic ekubambeni indawo yoluntu kunye nendalo. Ixesha ndawo lwencwadi zale mihla kunye ne- mobile ethnography, ngokukodwa, zibonelele ngolwazi olutyebileyo, ukucacisa izinto ezenzeka kubomi babafundi baseMakhanda. Ngokugxila kumava aphilileyo uphando lunika ingcaciso enzulu malunga nendlela isithuba namandla ezibumba ngayo ubuntu kunye neziphumo zemfundo. Uphononongo lukwachaza iindlela zokwenza utshintsho, lubethelela ukubaluleka kokuqondwa kwemeko ekucwangcisweni nasekusekweni kwemfundo. Ngokunika ulwazi lwasekuhlaleni nokunika isidima iinkqubo zokunxibelelana zasekuhlaleni njengezingunobangela nesigaba esibalulekileyo ekwenzeni imfundo yesininzi efanelekileyo. Olu phando lukhuthaza iinkqubo zemfundo ezijolise kumazwi namava abafundi noluntu ngokubanzi, ukujongana nezakhiwo zemfundo eziqinileyo ngoku ezilawulayo nezibuyisela ubukholoniyali kwimfundo yamabanga aphantsi. Ukuqukumbela, olu phando lubonisa impembelelo ehlala ihleli yelifa yobukoloniyali eMzantsi Afrika kwimfundo yamabanga aphantsi nendlela ilifa, elibonakala ukucwangciswa ngalo, ifuthe lobudlelwane babantwana, indlela abanxibelelana ngayo, indlela yokuqonda nokuziphatha, nolwalamano abantwana abalubumbayo nabantu neendawo. Into enomdla kukuba ubuhlobo babantwana kunye nolwazi abalabelana ngalo ngokudibeneyo, kunye ‘nokuthetha ngokwenza’ besebenzisa amandla abo, kubonelela ngeendlela ezisebenzayo zokumelana nelifa lobukoloni kunye nokucinga kwakhona ngendlela yokufundisa nokufunda ngokudibeneyo, ngenjongo yokwakha imfundo enobulungisa ngakumbi nenokubandakanya wonke umntu.