1 Especially during the last years of its existence, this ideology showed astonishing cases of the "tyranny of (the minority of) the people" (or rather of those who exercised power) regarding educational matters, especially matters that largely depended on the oppressed and subject applied. majority. 2 This ideal still pervades the hearts and minds of many supporters of the political dispensation of the time. Therefore, the apparent will of the people is at all times considered to embody the ultimate and only legitimate source of authority and power of the "new".
This "will of the people" is understood as the successive guarantee of high standards of life by which truly emancipated men and women of all races, creeds, and the like may live in peace and happiness. The slogan "the will of the people" has unfortunately come to represent the will of a small but controlling few. It is possible that the laudable "will of the people" may slip into showing the "whims of the people."
Nevertheless, it is predominantly devoted to promoting the interests of an idol, namely "the people".
Starting point for an even-handed critique of ideology It is perplexing to contemplate how effortlessly different people with
As noted in previous contexts above, the Christian discovers – contained in Sacred Scripture and in the ontic structures of God's creation – in light of the Divine Revelation of God in Jesus Christ – the one true direction in which all human beings live. efforts must be deployed, namely in loving service to God and our fellow human beings. Moreover, this constant battle also rages mercilessly in the hearts of the believers and tears them apart. This terrible shame makes us painfully aware of the subtle and often almost imperceptible way in which apostate forces undermine and destabilize the authentic and rightful normative foundations of creation.
Because of the religious antithesis between light and darkness, the particular direction of application or effectiveness may vary according to the basic polarity of anastate or apostate, thus giving rise to anastate/apostate faith, anastate/apostate love, anastate/apostate righteousness, anastate/ apostate culture formation, apostate education, etc. Educators at home, school, and church should carefully consider this situation when reflecting on the introduction and promotion of specific norms in educational situations. The issue at stake for those who desire a healthier future culture and education is how to counter this clear choice for a completely secularized life, as shown in the paragraphs above.
As has been noted above (Part VI, Section 3.1), if the origin/s of principles and norms rest with the individual who refuses to be held accountable to a higher authority, then there is no reason whatsoever why values should not be regarded as completely uncertain, ambiguous, changeable, subjective and capricious. By virtue of the order of creation of all things, the particular and unique structures of various phenomena remain the same for everyone, at all times and under all circumstances. In our efforts to evaluate the true nature of contemporary policy on education and educational issues, it will be appropriate to go back almost two decades to examine the ideals that motivated education policy makers in the last years before the current government came to power in South Africa.
In the education policy documents that were discussed during the early 1990s, we have the most pristine, well-thought-out, coherent ideals in this regard before countless nonsense and indirections began to undermine the original meaning attached to these programs and innovative procedures. In the following paragraphs we will mainly return to the publications of the National Education Crisis Committee (the so-called NEPI documents) when discussing existing educational doctrine and strategies. When considering the discussion of a select number of issues in the following paragraphs, it is important to bear in mind that all those who enjoy the luxury of universal franchise and who are ready to vote during elections are aware as well as imbued with and driven by a wide variety of values of different natures that all play an integral part in blending/combining the desires and aspirations of a voter with politicians.
Justice for all
Spiritual service of any kind by any section of the population of any country is a clear sign that true justice is not applied to all. 9 In this context, Troost makes the following significant comment: “Christians denounce dictatorial absolutism and the disappearance of authority in the name of solidarity, equality and partnership. Nor do they accept the humanistic, pragmatic view of authority as a practical necessity, based on the will of the majority of a collectivity.”
No clear attempt has ever been made to correct the inequities in the education system at the grassroots level. Equal rights and reparation were rightly identified by opponents of apartheid education as key demands for the reconstruction of education in the country. On the issue of equity and reparations, the Draft White Paper (Government Gazette on Education and Training, 1994; see also ANC, 1992:49) was clear: All future education and training programs would be fully devoted to Reconstruction and Development Program of the government.
In other words, demands for fairness in the economic field can only be satisfied if certain conditions are present. Emphasis should instead be placed on creating opportunities and the recognition and development of potential, so that the initiative to produce equality in South African education does not become a malevolent monster that in the end destroys itself. Since the early fifties of the last century, ethnic differences in the country, including cultural differences that seem to cause incompatibility between Western and African cultures, have been presented by ideologues of the apartheid government as reasons for compulsory inequality at all levels of education in South Africa. set. .
The discourse on equality in education, as embodied in policy statements of the former government shortly before the 1994. In the last instance, "open competition" and "pure merit" - on so-called neutral grounds - would determine the degree of success that would ultimately be achieved in the educational process is achieved. The assumption regarding the substantial inequality of the different ethnic groups in South Africa, as reflected in the bizarre statement of the late Dr.
Indeed, it in no way guaranteed equal rights/responsibilities to all citizens of the country. It has been conveniently ignored in the past that students from culturally deficient or educationally disadvantaged backgrounds may be severely handicapped even before the pursuit of educational success begins.
A free society as guaranteed and sustained by a just state 1 Freedom of societal collectivities with an educational
It is therefore understandable that one of the most important features of the all-encompassing social change brought about in the "new" South Africa was educational transformation to correct historical inequalities. For this reason, a careful reinterpretation followed by a determined reestablishment of the legitimate authority of each societal collectivity is one of the indispensable ways to curb the crisis of values that is rampant in modern societies. Despite the admirable aims of contemporary education policy legislation, warning signs of the proximity of another style of dominance in social relations and especially education on a national scale abound.
As already mentioned, there is an immediate danger that a biased interpretation of the so-called "democracy" by the "people" - as in the previous minority regime - may once again instrumentalize education (cf. Visagie, 1992:16ff). Policy makers need to realize that the moment external authorities such as "the people" or "the state" prescribe to educational institutions what they essentially are and what their goals should be, the purpose of education is no longer determined. The severe and depressing defects characteristic of most societies are unequal distribution of material goods, racial oppression, gross inequalities between the sexes, social immobility, exploitation of the helpless and poor, absence of sharing of political power for all, lack of participation of all sections of the community in the government of the day, and the like.
It is no wonder that the demand for social justice is still guaranteed and preserved despite the great political changes that have swept the country since the last decade of the twentieth century. Because it is the change in the meaning of the principle of justice (moral, economic, social, etc.) that eventually caused even the central commandment of love, the very essence of the Christian faith, to become so weak, if not completely impotent and powerless as it is today. In addition, solidarity with the poor and the wretched, as well as the alleviation of their dire situations, is too easily and conveniently considered the exclusive responsibility of the state (cf. Goudzwaard, 1984:54).
Only when our social and economic activities are permeated in all respects with the deep prayers of the central love commandment will they be redirected to the true goal and purpose of all reality. Regulated by this pre-effectual, constant, and universal biblical notion that applies to literally every avenue of human life, even our acquisition of material wealth will neither be isolated from the rest of society's well-being nor be completely absorbed by it. Accordingly, our financial activities are also sanctified and dedicated to the service of the Lord.
Conclusion and preview
They are liberated and sanctified by Christ's redemption and therefore committed to His service, and secondly they become part of our total commitment to His service and that of our neighbor (Gold Sword). In the final part (IX) of our study we will focus on the essence of and guidelines for a viable praxeology, namely a practical course of action in which values education may become an intentional, well-planned and routine activity in every encounter between educators and students, while providing adequate opportunities to achieve the comprehensive goal. objective of appropriate and relevant values education in our country An illustrated introduction to capitalism, Marxism and African socialism – examined in the light of the Gospel.
Unpublished paper read at the Equity Policies and Practices Colloquium. Cape Town: University of Cape Town.
