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In this article we discuss the difference between curriculum studies (as a field of inquiry) in the posthuman condition and posthuman curriculum (studies). The posthuman condition is characterised by both posthumanism and post-anthropocentrism and relates respectively, to how we now define human given humans' entanglement with new technologies, and the ethical response-ability of humans in intra-action with the more-than-human-world in a context of impending ecological disaster. In this article we shall argue that although Enlightenment humanism has been challenged philosophically/conceptually both in discourses on anti-humanism and posthumanism, humanist approaches to curriculum studies remain with us in the posthuman condition - the ghosts of Dewey, Tyler, Freire, etc., imbue much of curriculum work. However, the posthuman condition also produces posthuman thought that makes it possible to reimagine curriculum studies, that we shall call posthuman curriculum (studies). We shall review different approaches to curriculum studies in the posthuman condition, and then turn our attention to posthuman curriculum (studies). We argue that curriculum (as a vital concept) in posthumanist terms is intelligible and manifests through intra-actions, processes of becoming and experimenting. Set against sedentary states of being that mark curriculum studies in the posthuman condition; becoming, intra-acting and experimenting in posthuman curriculum (studies) are acts, doings in and of this world. The acts and doings in posthuman curriculum (studies) that are mostly written about include: improvisation, theorisation and diffraction. To these we add and specifically discuss quantum tunnelling, tracing, and desiring. Other forms of curriculum experimentation worthy of consideration in posthuman curriculum (studies) but not discussed in the article are queering, imagining, and writing. Towards the end we make the point that although some connections with the past (such as those that haunt curriculum discourses) can be threatening to life, connections of the thick now hold potential and radical openness for newness. [ABSTRACT FROM AUTHOR]

Decolonisation has recently captured the attention of those who inhabit South African universities, mainly sparked by student protests of 2015 and 2016. In this article writing is used as a mode of inquiry to explore what it means to decolonise the university in a contemporary world that is confronted with crises of all kinds; political, economic, environmental, health, education, and so forth. A third world university is pitted against a first world university (the neoliberal university that accumulates) and a second world university (the university that critiques), not as a new utopian idea but as a university that scavenges on the scrap material of the first and second world universities to retool them for decolonial purposes. In doing so the article changes the angle of vision on decolonising the university in South Africa and elsewhere. The author thinks with la paperson's ideas including hir notion of scyborg, which refers to people who use their agency to retool material of the first and second world universities to garner decolonial desires. A third possibility for the university jettisons the idea of a totalizing, utopian, decolonised university. What is possible is that the university can operate like a decolonised university, without being disengaged from the first and second world universities, signifying new ways of thinking/doing research, teaching, learning and community engagement. [ABSTRACT FROM AUTHOR]

Sense of belonging, perceived stress and wellbeing are reported factors that influence students’ university experience and learning. The COVID-19 pandemic and shift to online emergency remote teaching were likely to exacerbate these affective dimensions of student experience. This article employed a quantitative survey research design to determine how students’ sense of belonging, perceived stress and wellbeing were influenced during the pandemic. An online questionnaire was administered to 537 South African students at one residential university. Data analysis was performed using multiple regression analysis. The results indicated that platform pedagogy was a significant predictor of belonging, perceived stress, and wellbeing, while lecturers’ pedagogical competence was not. Lived learning experience of online learning was a significant predictor of perceived stress, and communication was a significant predictor of belonging. The importance of the learning environment in student belonging and wellbeing is key to student success and this study provides insights for developing targeted interventions. [ABSTRACT FROM AUTHOR]

Since the “#RhodesMustFall” and “#FeesMustFall” student protests of 2015 and 2016 there has been much written about decolonisation in South Africa, particularly in relation to the curriculum. However, not much has been written about individual responsibility in the process of decolonisation, which Fanon (1967) argued is a necessary condition for decolonisation. In this article I argue that the autobiographical method, currere is one form of decolonisation. I use currere to document my own journey of decolonisation. I conclude that taking individual responsibility in decolonising the university curriculum involves a lifelong affair of unlearning and relearning from which no one is exempt because even those leading the decolonial project take in coloniality on a daily basis. Such a lifelong affair will involve multiple cycles of currere’s four steps so that currere, as a form of decolonisation, becomes a spiral of multiple cycles. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic has radically changed our world. All spheres of social life have been affected by the pandemic. Lockdown and other restriction measures have grinded contact tuition to a hold and we are seeing universities pivot to online learning/teaching. Although authentic online teaching/learning may not be realised in this moment of crisis, online teaching/learning is likely to be expanded post-COVID-19. In this article, I explore the possibility that the COVID-19 pandemic could accelerate the uberfication of the university. The concept of "uberfication of the university" was first mooted by Gary Hall (2016). I argue that although uberfication of the university (or its acceleration) is not preordained, the potential for its actualisation is already embedded in our present social, educational and technological situation. Although the possibility exists that the present situation can also be a carrier of alternatives to uberfication, vectors of escape from the latter will depend on the active construction of counter narratives to uberfication. The article thus sounds a cautionary note to universities. [ABSTRACT FROM AUTHOR]

A recently published article on the cognitive functioning of coloured women, authored by five Stellenbosch University academics received much criticism from those in the academy and those outside. The public outcry focused mainly on racial essentialism evident in the article. But, there were also other criticisms, which focused on the scientific merit of the article, the peer-review process and ethical regulation at Stellenbosch University. In this article, I revisit some of the criticisms levelled against the research reported in the article, which was published in the journal Aging, Neuropsychology and Cognition, and argue that criticisms raised in the wake of the publication should be contextualised within broader debates. I aver that our response to racism in science should not concern merely exorcising racism from science content but that modern western science needs to be decolonised. Furthermore, an analysis of peer-review and ethical regulation in the Nieuwoudt et al. (2019) case should not focus simply on whether reviewers did their work or not, but that the dominant systems of peer-review and ethics creep in the neoliberal university should come under scrutiny. [ABSTRACT FROM AUTHOR]

The (post)human turn has ushered in new ways of doing inquiry. (Post)humanism is the catalyst for news ways of thinking and doing research under an umbrella term called (post)qualitative research. In this article I discuss the contextual and philosophical dimensions that gave rise to (post)qualitative research. I outline some emerging characteristics of (post)qualitative research and discuss its relevance to South Africa. I suggest that (post)qualitative research informed by both (post)human theories and indigenous philosophies could open up new ways of doing research in the country, including research with water and land. I do not provide a set of answers in the article, but open up alternative ways of thinking and doing inquiry in the Anthropocene and in a context of ongoing decolonial conversations. [ABSTRACT FROM AUTHOR]

In this article I review the emergence of transdisciplinary research and in particular the integrative approach to this category of research. I examine the potential of the integrative approach to achieve cognitive justice -whether it decentres Western science and gives equitable treatment to other ways of knowing such as indigenous knowledge. I aver that transformations that have occurred within discourses on transdisciplinary research have not changed the Western cultural archive itself and that Western science continues to dominate other ways of knowing in the integrative approach in transdisciplinary research. I draw on insights from Deleuze and Guattari to open up ways of reimagining transdisciplinary research as a decolonising process. [ABSTRACT FROM AUTHOR]

The student protests of 2015 precipitated a renewed interest in the decolonisation of the university in South Africa, and by association the decolonisation of the university curriculum. The decolonisation of the curriculum is an important conversation, and long overdue, given that the Western model of academic organisation on which the South African university is based, remains largely unchallenged. In this article I add to the conversation by discussing what decolonisation entails, why the need for decolonisation, the importance of rethinking how curriculum is conceived, and outlining some possible ways of decolonising the university curriculum. The purpose is not to provide a set of answers but to open up ways of (re)thinking the university curriculum. [ABSTRACT FROM AUTHOR]

Even though the term 'curriculum' has its origin in higher education it is a neglected term in discourses on higher education. In the field of Curriculum Studies it is the school rather than the university curriculum that is mainly studied. This may be due to the relative autonomy that higher education institutions (HEIs) enjoy and the academic freedom granted its members. The downside of institutional autonomy and academic freedom in the South African context is that the Africanisation/decolonisation of curricula has been left unaddressed by some universities. Twenty years into South Africa's democracy it is an opportune time to again ask the key curriculum question: What knowledge is of most worth? What knowledge is of most worth to South African university students located on the African continent and who form part of a global society? In this article, the author shall discuss the Africanisation of the university curriculum by drawing on insights from: the sociology of knowledge; indigenous knowledge; a different reading of the knowledge economy (different to the neoliberal reading). The author shall argue that Africanisation of the university curriculum is dependent on understanding the active force of the etymological root of the term currere. [ABSTRACT FROM AUTHOR]

Knowledge production in the twenty-first century is changing rapidly as both universities and societies transform in a world that is increasingly interconnected in so many different ways. Challenges associated with these transformations include: globalisation; the compression of time and space; the ascendancy of neoliberalism; a pendulum swing from basic to applied research; the emergence of transdisciplinary research; the internationalisation of indigenous knowledges; and complex societal issues (e.g., environmental destruction, poverty, unemployment, disease). This special issue of the South African Journal of Higher Education (SAJHE) focuses on how knowledge production has occurred in transnational and local spaces in view of these challenges. [ABSTRACT FROM AUTHOR]

In this article I initiate a debate into the (de)merits of human capital theory and human capability theory and discuss implications of the debate for higher education. Human capital theory holds that economic growth depends on investment in education and that economic growth is the basis for improving the quality of human life. Human capable theory shifts the focus away from economic growth, which it views as too crude a measure for how the quality of life of a nation is improving. Instead what people are able to do (and be) and the real opportunities available to them (their capabilities) are seen as more important. [ABSTRACT FROM AUTHOR]

In my review of the articles published in this issue of SAJHE I use the notion of 'after' in two senses: 'in imitation of' and 'following in time' (moving beyond) (Schad 2003, x). In the first instance I wish to assess the extent to which contributors have drawn on Paulo Freire's concept of a 'pedagogy of hope' -- how their work imitates that of Freire. In the second instance I wish to examine the extent to which authors engage critically with Freire's work and perhaps help us in moving beyond Freire's ideas. It is imperative that we maintain hope even when the harshness of reality may suggest the opposite (Freire in hooks 2003). [ABSTRACT FROM AUTHOR]

In this article I survey educational research conducted in South Africa based on articles published in the South African Journal of Education (SAJHE) over the past five years. The themes that feature prominently in SAJHE over the past five years are: Africanisation and indigenous knowledge, assessment, e-learning, quality and quality assurance, and student and staff diversity. I suggest that these themes reflect challenges facing South African higher education associated with two sets of pressures: the demands of a competitive and interconnected global economy and the need to democratize higher education in SA given inequalities of the past. I also survey the approaches to educational research that is reported in SAJHE - in other words, how the research studies are framed methodologically. The findings show that 58 per cent of the research reported in SAJHE over the past five years comprises theoretical research and 42 per cent empirical research. I contend that this trend might be ascribed to the nature of the five themes which feature most prominently in the journal over the past five years. [ABSTRACT FROM AUTHOR]

The pressure to perform has migrated from the corporate world into academe. Academics across the globe feel this pressure to perform, often expressed as 'publish or perish'. I reflect on the rising culture of performativity in recent decades and how it has penetrated South African universities. In doing so, I specifically look at the academic life of Ludwig Wittgenstein (regarded by Anglo-American philosophers as the greatest philosopher of the 20th century) to begin to deconstruct performativity regimes in South Africa and in particular the NRF rating system. [ABSTRACT FROM AUTHOR]

In their article Ogunniyi and Ogawa explore the prospects and challenges of training South African and Japanese educators to enact an indigenized science curriculum. They discuss the nature of science and the nature of indigenous knowledge (IK) and also that IK is acknowledged alongside Western science as a legitimate way of knowing in the new curricula of both countries. Ogunniyi and Ogawa argue that although indigenous knowledge is recognized in the science curricula of the two countries, successful implementation will require specific teacher training. I wish to address three areas of their work that afford an opportunity for further discussion. First, I argue that a focus on the performative side of science provides a more nuanced understanding of the relationship between Western science and indigenous knowledge. Second, I discuss the role of indigenous knowledge in a global knowledge economy, an area that Ogunniyi and Ogawa do not give much attention. Third, I elaborate on the challenges that an indigenized science curriculum has for teacher education, another area which I feel Ogunniyi and Ogawa do not do justice to. [ABSTRACT FROM AUTHOR]

Environmental problems have reached unprecedented levels, raising the perennial existential question of how we should live once more, as well as educational ones such as what and how we should learn. There have also been calls in recent decades for development and living to occur more sustainably and the years from 2005 to 2014 have been declared the United Nations Decade of Education for Sustainable Development. It is against this background that I discuss the notion of sustainability in relation to higher education, emphasising the limits of disciplinary knowledge in capturing the complexity associated with the construct sustainability. [ABSTRACT FROM AUTHOR]

There has been considerable debate on the nature of scholarship over the past two decades. A key contribution to this debate is a seminal work in which Boyer (1990) articulates an expanded notion of scholarship. One of the four functions of scholarship that Boyer identifies in this expanded view of scholarship is the scholarship of integration. In this article I argue that this function is too narrowly conceived; a broader view of this construct is needed to reflect the complexity of this terrain of scholarship. I argue for a multi-dimensional model of scholarship that integrates three forms of scholarship with Boyer's four functions of scholarship. I also discuss the implications this model of scholarship has for the research university. [ABSTRACT FROM AUTHOR]

In this article I point out that prominence given to higher education quality assurance by contemporary states might be viewed in the context of the ascendance of neoliberalism over the past few decades and a concomitant culture of performativity. However, I argue for a shift in the angle of vision on performativity and quality assurance through a poststructural reading of these constructs. My key argument is that all constructs/concepts are territories that have the potential to become deterritorialised and reterritorrialised, and that terms such as performativity and quality assurance should not be abandoned but rather viewed as carriers of new constellations of universes. In short, perfomativity and quality assurance should not be viewed simply as negative processes, but also as sites for creative change. [ABSTRACT FROM AUTHOR]

The article discusses various reports published within the issue including one by K. Horsthemke on African university and another by K. J. Mammen on the job satisfaction of higher education teachers.

The author reflects on educational curriculum as a neglected part in the discourses of higher education. He argues that curriculum is an ignored area in higher education specifically in South Africa. He suggests several important curriculum issues that must be considered by the policy makers. Areas that offer challenges and provide opportunities in setting the issue right is also presented.

In terms of its role as knowledge producer, the university is necessarily involved in the evolution of what is called a knowledge society. Integral to this evolution are changes to the way(s) in which knowledge is produced, disseminated and validated. The middle to late 20th century witnessed new ways of validating knowledge in the social sciences, following the demise of the hegemony of positivism. For example, reflexivity gained prominence as a strategy for enhancing the credibility of research as opposed to more traditional validities. However, Bourdieu (with reference to the social sciences and in particular sociology) expresses a concern about the temptation of indulging in a type of reflexivity that might be called narcissistic. Such a propensity might be the consequence of the individualistic manner in which much work is performed in the social sciences. However, Gibbons and his colleagues point out that in an emerging knowledge society we are observing an irreversible shift from disciplinary knowledge production (Mode 1 knowledge) to transdisciplinary knowledge-generation (Mode 2 knowledge) which, could counteract the tendency towards narcissistic forms of reflexivity. In this article, I wish to explore alternative reflexivities that Mode 2 knowledge production processes could open up for research in the humanities and social sciences. [ABSTRACT FROM AUTHOR]

The theme of the 2005 biennial SAARDHE conference, 'The African University in the 21st Century' provokes a discussion of fundamentals, in a similar manner to JH Newman's grapple with 'the idea of the university' and more recently, the question proposed by the Association of Commonwealth Universities of whether universities should embrace 'engagement with the wider society' as a core value? In this article I wish to critically reflect on recent debates on 'the idea of engagement' and in which sense such debates have pertinence for 'the African University in the 21st century'. Specifically, I shall look at engagement through the lens of research and examine what spaces the discourse of engagement might offer for the inclusion of indigenous knowledge in research processes. Since universities have traditionally specialised in knowledge production and manipulation it is fitting to focus on the role that the African University might play in knowledge production processes in the context of a global society that is fast becoming what is referred to as a 'knowledge society' and in the context of local communities amongst whom indigenous ways of knowing reside. [ABSTRACT FROM AUTHOR]

Changes in assessment theory and practice have become commonplace in many education systems across the globe. Many of the changes are evident in state education polices, which have implications for the ways in which teachers/lecturers perform their work. Calls have been made for more authentic ways of assessing learning and for assessment to become integral to teaching and learning processes. However, shifts in assessment theory and practice remain largely framed within a Western paradigm and increasing globalisation might lead to greater homogenisation of assessment practices. In this article we examine whether current shifts in assessment theory and practice provides space for accommodating the socio-cultural backgrounds of African learners. We further invoke the notion of ubuntu to explore its potential to provide a more nuanced understanding of authentic/alternative forms of assessment and examine ways in which the idea of ubuntu might contribute to disrupting the hegemony of contemporary assessment theory and practice, given its strong Western base. We specifically will look at implications that the Africanising of assessment might have for teacher education practices in South Africa. [ABSTRACT FROM AUTHOR]