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JANUARY 2025
by Dr Wendy Smidt
The call for a decolonised education in South Africa has been a central theme in discussions surrounding the transformation of the country's education system. While the country has made much progress in dismantling the formal structures of apartheid, the effects of colonialism are still present within educational systems (Stein & Andreotti, 2016; Waghid & Meda, 2023). Decolonising education can contribute to a fairer and more inclusive education system, considering the challenges and possibilities involved. But what is the contemporary significance and relevance of decoloniality and how can it foster a more equitable and just learning environment?
In 1996, a wide range of stakeholders, including politicians, civil society organisations, and the general public worked together to establish the South African Constitution, a legal framework outlining the structure and powers of government, as well as the rights and responsibilities of citizens. This marked a significant transition from apartheid to a democratic society. However, despite this new approach, African schools continue to embrace colonial legacies through their policies and practices. To address this issue, Emmanuel et al (2024) argue that it is crucial to decolonise the curriculum and recognise the value of African identities, cultures, and knowledge systems.
This starts with a focus on critical self-awareness, transpersonal growth, and boundary-crossing communication (Smidt, 2023), which also aligns with the goals of decolonisation. Cultivating these inner development skills (Ankrah et al, 2023) can empower individuals to become more effective change agents. In the 21st-century workspace, decolonised education is essential for promoting diversity and inclusion by creating more inclusive and equitable workplaces; fostering innovation by encouraging critical thinking and creativity; building global competence by developing intercultural understanding and communication skills; preparing individuals to address complex global challenges, such as climate change, poverty, and inequality, through education and skill development.
According to Ankrah et al (2023), inner development is a continuous, collective process of inquiry, growth, and learning. It cannot be pursued in isolation but requires a supportive context. By cultivating inner capacities such as wisdom, compassion, and resilience, people can better address the challenges facing them. In this sense, wisdom relates to the quality of having experience, knowledge, and good judgment. It is the ability to make sound decisions based on understanding, insight, and learning from past experiences. It includes a willingness to embrace diversity by perceiving human values and behaviors from multiple perspectives.
‘Social fields’, which refers to the complex networks of relationships, power dynamics, and cultural practices that shape individual and collective experiences, is a foundational concept (Pomeroy & Herrmann, 2024) helpful both for understanding collective lived experience and for developing methodologies to effect systems change. In the context of decolonising education, social fields are significant because they highlight the interconnectedness of various social, cultural, and political factors that influence educational outcomes. We literally need to know the water we swim in (Pomeroy & Herrmann, 2024).
According to Waghid and Meda (2023) a decolonial approach to global citizenship education (GCE) would enable students to critically analyse their preconceptions, group and individual identities, and perceptions of local and global structures. Their article explores defamiliarisation as a decolonising pedagogical practice in teacher education. By disrupting habitual patterns of cognition, defamiliarisation through art and film encourages pre-service teachers to view the ordinary in new ways, fostering global citizenship.
In her longitudinal arts-based inquiry, performed in a semi-rural South African context, Smidt (2023) advocates for a transpersonal pedagogy – an educational approach that extends beyond individual perspectives to explore multidimensional realities. The inquiry involved nine post-school youths in a non-curricular situation. The evidence (data) consist of semi-structured, open-ended pre-project questionnaires, followed by mid-project reflections, individual short film-productions, artwork and design, and post-project reflections submitted after the community-engaged screening event. Rather than departing from a theoretical framework, this inquiry takes as its starting point a post-qualitative, open methodology, positioning itself in a contested space within academia. Smidt explores the potential of film literacy, as a key component of this pedagogy, and suggests that it involves more than just digital and media skills; it fosters empathy, critical thinking, and a global perspective. ‘Film literacy’ in this inquiry encompasses different dimensions of human communication, transcending language barriers through multimodal media to identify, analyse, interpret, create, and impart information in a clear and powerfully expressive way.
Additionally, as a boundary-crossing competence (Walker & Nocon, 2007:178) within the particular South African context, in this inquiry, film literacy in a non-formal, post-school context is understood to facilitate communication and cooperation across disciplines, culturally defined boundaries, and between communities of practice-members (Wenger, 1998; Fox, 2011:70). By integrating film literacy into education, learners can be equipped with the essential skills and mindset needed to navigate the 21st-century workplace.
The concept of social fields (Pomeroy & Herrmann, 2024) can significantly influence our understanding of decolonisation in both continuous professional development (CPD) and researcher awareness. In the arts-based inquiry, Smidt (2023) deliberately moves away from traditional, often colonial, approaches to knowledge production and analysis. It involves not using terms such as ‘data’, ‘analysis’, and ‘decolonisation’, and finding alternative ways to explore and communicate the findings that have the potential to make sense when implemented in other contexts. A decolonial approach to education and research further relates to often working in contexts that are not receptive to our differences in exploring alternative ways of knowing and doing.
Film literacy can thus be a powerful tool for decolonisation by providing a platform for marginalised voices to be heard and understood. Through storytelling, film-making can challenge dominant narratives and promote alternative perspectives. It helps individuals to become media literate, enabling them to critically evaluate the information they consume and produce. By fostering critical thinking and empathy, film literacy can help individuals develop more nuanced understandings of history and culture.
In practice, implementing a decolonised education to empower South African youth in a rapidly changing world, where foundational knowledge and skills are constantly evolving, requires a systemic transformation (Karsten et al, 2020; Smidt, 2023). This process includes changes in curriculum, pedagogy, and teacher training informed by research and innovation in both formal and informal education (Petranová et al, 2017; Adams et al, 2021; Smidt, 2023). Similarly, in Africa “there are serious difficulties inherent in implementing the comprehensive, multifaceted educational policy reforms being proposed by the international community ... Even if the time, funds, and other resources had been adequate [which they never were] however, it is unlikely the reforms would have been implemented as planned” (Moulton et al, 2002: 2, 210).
Relating these understandings to real-life situations, the potential of film literacy to act as a catalyst for transpersonal growth and societal change is directly relevant to decolonising education due to its potential to challenge dominant narratives by encouraging critical thinking and media literacy, enabling individuals to question and challenge dominant narratives, often rooted in colonial ideologies. Additionally, by analysing and interpreting films, learners can identify and deconstruct power structures and systemic inequalities. It also amplifies marginalised voices by providing a platform for those voices to be heard and understood. Furthermore, by creating and sharing films, marginalised communities can challenge stereotypes, reclaim their narratives, and promote cultural diversity. It fosters empathy and inter-cultural understanding by exposing learners to diverse perspectives and experiences. Also, by engaging with films from different cultures, learners can develop intercultural understanding and challenge ethnocentric views. And lastly, it promotes social justice and activism by raising awareness of social issues and mobilising communities, enabling learners to identify social injustices and develop strategies for addressing them. By integrating film literacy into decolonised education, learners can be empowered to become critical thinkers, active citizens, and agents of social change.
Current education in South Africa often reflects colonial influences, such as a Eurocentric curriculum and standardised testing. A decolonised education would prioritise a more inclusive and culturally relevant curriculum. It would also emphasise critical thinking, problem-solving, and creativity. The current South African education model is disconnected from the realities of young people (Smidt, 2023: 79). This disconnect arises from the lack of involvement of stakeholders, policymakers, and curriculum planners in teaching and learning processes.
To address this, it is suggested that critical pedagogy re-imagine power dynamics and the role of continuous learning in the 21st century. By challenging dominant ideologies and practices, critical pedagogy can empower learners to become agents of social change and transformation. In the context of management learning and education, critical pedagogy, which challenges dominant ideologies and power structures, can address this issue. It promotes critical reflection and problem-solving, encouraging students to engage with moral and ethical issues. This approach can help develop responsible and ethical leaders. By focusing on critical reflection and problem-solving, critical pedagogy can empower students to become responsible leaders who can navigate complex social and ethical issues.
The specific meaning and implementation of decolonialisation may vary depending on different perspectives and contexts. Therefore, it is important to engage in open dialogue and collaboration to develop a shared vision for a decolonised education. By addressing these points, a response to the dialogue can contribute to a more nuanced understanding of the role of education in decolonisation and the potential of film literacy as a tool for social change.
References
Adams, S., Farrelly, T.A. & Holland, J. 2021. Non-formal education for sustainable development: A case study of the ‘Children in the wilderness’ eco-club programme in the Zambezi region, Journal of Education for Sustainable Development, 14(2): 117-139.
Adefila, A., Teixeira, R. V., Morini, L., Garcia, M. L. T., Delboni, T.M.Z.G.F., Spolander, G. & Khalil-Babatunde, M. 2021. Higher education decolonisation: #Whose voices and their geographical locations? Globalisation, Societies and Education, 20(3): 262-276.
Akinmolayan, E.S., Hingston, C.A., Akpan, U.J. & Arise, O.A. 2024. ‘Towards decolonisation of primary school education in South Africa’, South African Journal of Childhood Education, 14(1): a1440.
Ankrah, D., Bristow, D., Hires, D. & Henriksson, J.A. 2023. Inner Development Goals: from inner growth to outer change, Field Actions Science Reports, Special Issue 25: 82-87.
Fox, N. J. 2011. Boundary objects, social meanings and the success of new technologies, Sociology, 45(1): 70-85.
Karsten, I., van der Merwe, M., & Steenekamp, K. 2020. Empowering accounting students to enhance the self-determination skills demanded by the Fourth Industrial Revolution, South African Journal of Higher Education, 34(2): 36-58.
Moulton, J., Mundy, K., Welmond, M. & Williams, J. 2002. Education Reforms in Sub-Saharan Africa: Paradigm Lost? Westport: Praeger.
Petranová, D., Hossová, M. & Velicky, P. 2017. Current development trends of media literacy in European Union Countries, Communication Today, 8(1).
Pomeroy, E. & Herrmann, L. 2024. Social Fields: Knowing the Water We Swim in, The Journal of Applied Behavioral Science.
Smidt, W. 2023. The use of film literacy in the development of critical self-awareness and transpersonal growth amongst a group of post-school youth. Thesis (D.Ed.). Cape Peninsula University of Technology, 328 pages.
Smidt, W. & Waghid, Z. 2024. Making short films is a powerful way to learn job skills: 5 ways it prepares students for work. [Online] Available at: https://theconversation.com/making-short-films-is-a-powerful-way-to-learn-job-skills-5-ways-it-prepares-students-for-work-224417 [accessed: 30 January 2025].
Stein, S. & Andreotti, V.D.O. 2016. Decolonisation and higher education, In M. Peters (Ed.), Encyclopedia of educational philosophy and theory. Singapore: Springer.
Waghid, Z. & Meda, L. 2023. Defamiliarization in advancing a decolonial approach to global citizenship education, Prospects.
Walker, D. & Nocon, H. 2007. Boundary-crossing competence: Theoretical considerations and educational design, Mind, Culture, and Activity, 14: 178-195.
Wenger, E. 1998. Communities of practice: Learning, meaning, and identity. Cambridge: Cambridge University Press.
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This report has been published by the Inclusive Society Institute
The Inclusive Society Institute (ISI) is an autonomous and independent institution that functions independently from any other entity. It is founded for the purpose of supporting and further deepening multi-party democracy. The ISI’s work is motivated by its desire to achieve non-racialism, non-sexism, social justice and cohesion, economic development and equality in South Africa, through a value system that embodies the social and national democratic principles associated with a developmental state. It recognises that a well-functioning democracy requires well-functioning political formations that are suitably equipped and capacitated. It further acknowledges that South Africa is inextricably linked to the ever transforming and interdependent global world, which necessitates international and multilateral cooperation. As such, the ISI also seeks to achieve its ideals at a global level through cooperation with like-minded parties and organs of civil society who share its basic values. In South Africa, ISI’s ideological positioning is aligned with that of the current ruling party and others in broader society with similar ideals.
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