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Bantu Education in South Africa Essay

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Introduction

Views of structural functionalists on education, neo-marxist perspective on education, nature of bantu education, criticism of bantu education, works cited.

Education is an important aspect of development in any society. It contributes towards societal development by preparing learners with the relevant skills, values and attitudes they require to take occupational roles in their future lives. This implies that educational systems play a vital role in determining the well-being of a country.

For many years, South Africa was exposed to discriminatory actions resulting from the apartheid system. This was extended to the education sector through the introduction of the Bantu Education. This Essay focuses on the nature of the Bantu education system and its shortcomings in the eyes of structural functionalists and neo-Marxist sociologists.

There are different structural-functionalist approaches used in the study of sociology of education. However, the most important ones are derived from the works of famous sociologists Durkheim and Parsons. Until the late 1960s and early 1970s, sociological thinking on matters of education was dominated by structural functionalism. Functionalist sociologists of education look at how education contributes towards the well-being of the society.

The provision of social solidarity and value consensus is the strongest of the functional contributions that education makes to the society. Education as socialization is associated with transmission of culture, values and norms that enable people to stick together and facilitate social life in highly traditional social communities. Similarly, the modern education system is supposed to hold modern societies together.

This thinking is founded on the need to deal with the characteristics associated with the transition from simple traditional to complex and modern societies. Complex modern societies involve a change from a homogeneous life based on rural kinship into concentrated but heterogeneous populations in societies which live in urban areas and characterised by differentiated division of labor.

Mass education is a tool that can be used in such societies to instill proper rules and curricula in children that bind them and the new form of society together. This makes it possible for non-kinship -based, consensual and cooperative lives to be established. This was the argument of sociologist Durkheim (Martin 6).

After the establishment of industrial capitalist society, Parson advanced an argument that the function of education was to create a bridge between the primary socialization that took place at home and adult life preparation. He focused on the role of the school in equipping children with universalistic values as opposed to the particularistic ones obtained from the family.

Particularistic roles are the ascribed ones such as the role and status of an individual, such as his/her place in the family. Universalistic roles on the other hand emphasize the teachings that on the basis of birth, nobody is better than the other. According to structural functionalists, education is the basis of modern society where it socializes children and equips them with the necessary skills for adult life and to function in a modern society marked by universalistic values.

They also believe that education plays an important role in modernizing the society as opposed to mere transition from simple to modern. In addition, the role of education in helping the society adapt to changes in the broader environment such as the competitive advantage cannot be underestimated.

There are numerous neo-Marxist approaches to education but the most influential ones are those of Bowles and Gintis who argue that the education system leads to the production of a capitalist society. According to them, the purpose of education in a capitalist society is to reproduce capitalist relations of production meaning profit, capitalist power and capitalist control of power. They believe in a correspondence principle which explains how the school corresponds with work that serves this purpose.

Its function is to reproduce labor in the sense that it provides enough quantities of the different labor types capitalists need. In addition, it reproduces the right type of the labor required by capitalists since it dampens the desire towards class struggle and instead isolates pupils into the highly class-stratified roles they will occupy in the job market once they leave school. Ideally, the purpose of the school is to isolate and integrate pupils into the capitalist society (Blackledge and Hunt 136).

Neo-Marxists argue that for both capitalist and working class children, schools take over from families and socialize the child into the primary societal values, norms, roles and attitudes. The correspondence they talk of between the school and workplace is meant to prepare pupils to assume occupational roles. Schools are organised in a hierarchy and run along authoritarian lines. Learning is also extrinsically motivated rather than being intrinsically motivated.

These characteristics of schools the neo-Marxists argue that are replicated in the workplace where the workers follow the orders given by their bosses without questioning. There motivation is only an extrinsic one in the form of the wages they get.

While formal curriculum is mandated with the task of giving pupils the basic literacy and numeracy they require in their future jobs, the correspondence between school and work is a form of hidden curriculum that prepares them to politically and ideologically embrace life in a capitalist society.

They are prepared to be obedient, docile, passive and loyal to authorities and hierarchy. According to the neo-Marxists, the bottom line is that only a revolutionary transformation of the capitalist mode of production as a whole can lead to a transformed education system.

After the national party came into power in 1948, the neglect and limitation that had characterised native education from 1910 paved the way for strict state control for black education. This control marked the disappearance of the mission school system which was faced by many challenges despite the fact that it was an important educational institution.

The national party government was committed to eliminate the tolerant laissez-faire perceptions towards black education. The Bantu Education Act of 1953 made it possible for the enactment of legislation that was aimed at promoting Christian National Education separate development.

Bantu Education in South Africa was intended at providing the ruling elites with a cheap and submissive labor. In addition, it aimed at resolving the urban crisis that had developed in the 1940s and 1950s due to industrialisation and rapid urbanisation. This was caused by the collapsing homeland agriculture and the expansion of secondary industrialisation after the Second World War. Transport, housing and wages were not enough for the increasing number of working class people who lived in towns.

The response to the breakdown of these services and poor conditions was squatter movements and the formation of trade unions. Radical oppositions to political activities became the norm, accompanied by the leadership of the African National Congress. The increasing levels of poverty became a threat to the physical productivity of the white elites. Social stability in the 1940s was either obstructed by the presence of education or lack of it (Hyslop 80).

Educationalists attributed the increase in crime rates and the defiant nature of youths to the lack of enough schools. They were afraid that political mobilisation was going to be on the increase. Bantu education was therefore ideally aimed at exercising social control over youth and especially those who were working. In addition, there was the need to socialize them in relation to the norms that were regarded as appropriate by the ruling elites alongside producing properly trained and trainable labor.

The uniqueness of Bantu Education was in its adherence to non-egalitarian and racist education. Intellectually, it was believed that such a system of education was important in spreading the idea that the mentality of a native made him suited for repetitive tasks. Such ideas were important in producing a mass education system that was characterised by constrained spending. Although Bantu Education was regarded as a racist-based cheap education, ironically, Africans were responsible for the costs.

They suffered additional taxation in order to fund the cost of African education. The contribution of the state was an annual grant that originated from the general revenue. Taxes raised were used in supplementing the grant where a small percentage was used to develop Bantu Education. The government policy of financing Bantu Education and the increase in the number of students affected the quality due to the worsening of the pupil-teacher ratio.

During the early years of Bantu Education, a lot of effort was made to use the wages earned by Africans as the basis of funding the education instead of taxing employers. Although the national party was not willing to endorse adequate academic training and skills training, the education served the interests and needs of the industry hence there was no ill relationship between capital and the state.

Anybody was in a position to tell that the educational policies of the government were intended at ensuring that black people secured very few opportunities with regard to employment. They were only prepared to render ready unskilled or skilled labor. This was the relationship between the Bantu Education and the industry (Ballantine 55).

Later in the 1950s, Bantu Education was compatible with the significant expansion of the capitalist economy. However, in the 1960s, the educational policies of the state brought about friction between the government and the industry.

The state used force to give its organisational and ideological interests the first over more particular interests of business and the industry. Under the guise of concentrating growth of secondary, technical and tertiary education in the homelands, the government succeeded in using the urban school system as a tool of influx control. Education was used to propagate apartheid policy.

The purpose of any educational system is to equip pupils with relevant knowledge that prepares them for future occupational roles and transforms the society as a whole. However, the Bantu Education that was practiced in South Africa was a faulty education system that could not transform the society.

In the eyes of structural functionalists and neo-Marxist sociologists, it was detrimental to the social and economic development of the country. The main focus of structural functionalists is to look at how education contributes towards the well-being of the society. It plays an important role since it forms the basis of modern society by equipping learners with relevant skills that prepare them for adult life.

However, according to structural functionalists Bantu Education was devoid of this important function of education. It was racist in nature and could not bring the society together. It was inspired by apartheid and instead of preparing the learners for a cohesive society, it led to more divisions. The system was aimed at ensuring that the black people did not get jobs that were regarded as white men’s. In this structural functionalist perspective, the education system was detrimental to the social and economic development of South Africa.

In the eyes of neo-Marxist sociologists, Bantu Education was still harmful to the social and economic development of South Africa. Education to them is supposed to equip the learners with the right attitudes, values and norms that allow them to thrive in a capitalist society.

However, Bantu Education was only interested in giving learners skills that could not allow them to thrive in a capitalist society. For instance, the skills that were being passed to them could only allow them to be used in the provision of cheap unskilled or semi-skilled labor.

Neo-Marxists also believe that education is supposed to equip learners with the right skills to provide various labor types required by capitalists. On the contrary, Bantu Education provided learners with skills that could only be applied in limited areas. It was even a disadvantage to the capitalists since they could not get skilled labor whenever they required it. The education system was therefore detrimental to the social and economic development of South Africa.

Education plays an important role in preparing children for their future occupational roles by equipping them with the right values, norms and attitudes. This enables them to make positive contributions in the society. Although structural functionalists and neo-Marxists hold some differing views on the purpose of education, they both share a common belief that education plays an important role in transforming the society.

However, the Bantu Education in South Africa was discriminatory in nature and prevented societal development. According to the two groups of sociologists, it was detrimental towards the social and economic development of South Africa.

Ballantine, Jeanne. The sociology of education: A systematic analysis, Englewood Cliffs, NJ: Prentice Hall, 1993.Print.

Blackledge, David and Barry Hunt. Sociological interpretations of education, London: Routledge, 1985.Print.

Hyslop, Jonathan. The classroom struggle: policy and resistance in South Africa,1940-1990, Pietermaritzburg: University of Natal Press, 1999.Print.

Martin, Ruhr. The Sociology of Education, Pretoria: University of South Africa, 2006.Print.

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Bantu Education Act Essay (300 Words) + PDF

The Bantu Education Act of 1953 was a South African law that established a separate and inferior education system for black South Africans. This act was a key policy of apartheid, the system of institutionalized racial segregation that existed in South Africa from 1948 until the early 1990s. The act had far-reaching and long-lasting effects on the education and social mobility of black South Africans.

Related: 13 Bibliography of Bantu Education Act 1953

Under the Bantu Education Act, the government established separate schools for black South Africans and created a separate curriculum that was designed to train them for unskilled labour and menial jobs. This curriculum excluded many subjects that were taught in white schools, such as mathematics, science, and literature. Instead, it focused on subjects like agriculture, manual labour, and home economics, which were seen as more relevant to the lives of black South Africans.

The Bantu Education Act also drastically underfunded black schools, resulting in poor facilities, overcrowded classrooms, and a shortage of qualified teachers. The act required that all black schools be run by the government, which allowed the government to control the content of the curriculum and the hiring of teachers. This policy effectively excluded many qualified black teachers from the profession and left many schools without adequate staffing.

Related: 10 Effects & Impact of Bantu Education Act in South Africa 

The impact of the Bantu Education Act was profound. Black South Africans were denied access to quality education, which severely limited their opportunities for social mobility and economic advancement. The curriculum was designed to prepare black students for low-skilled jobs, perpetuating a cycle of poverty and reinforcing racial inequality. The act also led to the development of a separate and unequal education system, which contributed to the overall inequality and segregation of South African society.

Resistance to the Bantu Education Act was widespread and included protests, boycotts, and demonstrations by students, parents, and teachers. Many black schools refused to implement the new curriculum, and students often boycotted classes or went on strike to demand better education. The government responded to this resistance with harsh repression, including arrests, detentions, and violence.

Despite the resistance, the Bantu Education Act remained in effect until the end of apartheid in the early 1990s. The act left a lasting legacy on the education system and society of South Africa, and its effects continue to be felt today. Although South Africa has made significant strides in addressing the legacy of apartheid and promoting educational equality, much work remains to be done to fully address the inequality and injustices that were perpetuated by the Bantu Education Act.

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Bantu Education Act Essay 300 Words

The Bantu Education Act of 1953 stands as a stark reminder of the injustices perpetuated during the apartheid era in South Africa. This essay delves into the nature and impact of the Bantu Education Act, shedding light on its origins, provisions, consequences, and the resistance it ignited.

Table of Contents

Essay: The Bantu Education Act – A Dark Chapter in South African History

Historical context and origins of the act.

The Bantu Education Act emerged in the aftermath of the National Party’s rise to power in 1948, marking the formal implementation of apartheid policies. Hendrik Verwoerd, the then-Minister of Native Affairs and later Prime Minister, championed the act as a means to consolidate white supremacy and racial segregation.

Racial Segregation and Inferior Education

Central to the Bantu Education Act was its promotion of racial segregation in the education system. The act mandated separate schools for Black South African students, perpetuating divisions along racial lines. These schools, however, were systematically underfunded, lacking resources, and staffed by unqualified teachers, thus enforcing an inferior educational experience for nonwhite students.

Curriculum Design and Ideological Influence

The curriculum formulated under the act aimed not at empowering students with critical thinking skills but at indoctrinating them with a skewed ideology. The goal was to prepare Black students for a life of subservience and manual labor, reinforcing the apartheid regime’s social hierarchy. The act’s provisions aimed to hinder intellectual development, stifling the potential for personal growth and societal progress.

Struggle for Equal Educational Opportunities

The Bantu Education Act was met with vehement opposition from the Black community, educators, and political activists alike. Leaders such as Nelson Mandela and Steve Biko recognized the act’s role in perpetuating systemic inequalities. Throughout the years, their tireless efforts to combat the discriminatory education system served as a beacon of hope for those seeking equal educational opportunities.

Long-Term Consequences and Generational Impact

The ramifications of the Bantu Education Act extended far beyond the classroom. Generations of Black South Africans were deprived of quality education, hindering their ability to break free from cycles of poverty and limited career prospects. This systemic injustice left a deep scar on the nation’s collective memory, shaping its socio-economic landscape for decades to come.

End of Apartheid and Ongoing Legacy

The eventual demise of apartheid in the early 1990s brought an end to the Bantu Education Act. Yet, its legacy persists in the stark disparities that continue to plague South Africa’s education system. The post-apartheid government has sought to rectify these inequalities, but the path to achieving equitable education remains an ongoing struggle.

The Bantu Education Act is a harrowing testament to the lengths to which apartheid regimes would go to enforce racial discrimination and preserve oppressive power structures. Its provisions not only segregated education along racial lines but also systematically diminished the potential of generations of Black South Africans. While the act may be relegated to the annals of history, its lingering impact serves as a reminder of the need for continuous efforts to rectify historical injustices and ensure equitable access to education for all.

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Guide: Writing a Conclusion for an Essay on “Why the Bantu Education Act Is Interesting or Important to Know About Today”

Guide: Writing a Conclusion for an Essay on “Why the Bantu Education Act Is Interesting or Important to Know About Today:

Writing a conclusion for an essay about the Bantu Education Act requires not only a summary of the points discussed but also a reflection on the act’s lasting impact and its relevance in today’s society. The Bantu Education Act, implemented in 1953 in South Africa, was a law designed to systematically segregate education by race, significantly disadvantaging black South African students. Understanding its implications helps to grasp the roots of educational disparities and racial attitudes in contemporary South Africa and beyond. This guide will help you craft a compelling conclusion that underscores the significance of this law and its relevance today.

Step 1: Restate the Thesis

Begin your conclusion by succinctly restating your thesis statement , reminding the reader of the primary argument of your essay . This restatement should reflect on why it is crucial to understand the Bantu Education Act in the context of current issues.

• Example: “The Bantu Education Act was not just a policy of its time but a deliberate attempt to institutionalize racial inequality through education, the effects of which resonate in today’s ongoing struggle for educational equity.”

Step 2: Summarize Key Points

Briefly summarize the key points made throughout your essay that support your thesis. Highlight how the Act was designed, its impact on black South African communities, and the legacy it has left on the educational system.

• The Act’s aim to limit black South Africans’ access to quality education.
• The systemic creation of educational disparities between races.
• The long-term effects on employment and socio-economic status for black South Africans.

Step 3: Reflect on the Current Relevance

Discuss the current relevance of understanding the Bantu Education Act. This could include drawing parallels between past educational policies and current disparities, the importance of historical context in addressing racial inequalities, or how the Act informs present-day educational reforms and societal attitudes.

• Example: “Today, the Bantu Education Act serves as a stark reminder of how laws can entrench societal inequalities and highlights the importance of education in shaping societal values and opportunities.”

Step 4: Emphasize the Importance of Awareness

Argue why awareness and understanding of the Bantu Education Act are crucial for current and future generations. This can involve a call to action, a reflection on the importance of learning from history, or a discussion on the role of education in societal change.

• Example: “Recognizing the enduring legacy of the Bantu Education Act is essential not only for rectifying past injustices but also for guiding current efforts towards creating a more equitable educational landscape.”

Step 5: Conclude with a Strong Closing Statement

End your conclusion with a powerful statement that leaves a lasting impression on the reader. This should tie back to the broader implications of the essay and the significance of the topic.

• Example: “As we reflect on the Bantu Education Act and its consequences, we are reminded of the profound impact of educational policies on the fabric of society. Understanding this piece of history is crucial in our collective journey towards an inclusive and equitable future.”

Final Tips:

• Keep it concise: Your conclusion should be succinct and to the point, ideally no more than a few sentences or a paragraph.
• Connect to the present: Make sure to articulate why this historical issue remains relevant today.
• End on a hopeful note: While acknowledging the challenges, try to conclude with a message of hope or progress, emphasizing the possibility of positive change.

By following these steps, your conclusion will effectively underscore the significance of the Bantu Education Act, engaging readers with its historical importance and its implications for contemporary society.

Examples for Writing a Conclusion for an Essay on “Why the Bantu Education Act Is Interesting or Important to Know About Today”

Example 1: the significance of the bantu education act.

In conclusion, the Bantu Education Act remains a critical chapter in South Africa’s history, serving as a clear example of apartheid’s dehumanizing policies. By institutionalizing racial disparities in education, this Act not only curtailed the potential of generations but also laid the groundwork for enduring socio-economic divides. Today, its legacy prompts a critical examination of current educational inequalities and the importance of implementing policies that foster genuine equity. Awareness and understanding of this Act are indispensable for both acknowledging the injustices of the past and ensuring they are not repeated. It stands as a testament to the power of education as a tool for liberation or oppression, emphasizing the responsibility to cultivate learning environments that uplift all members of society.

Example 2: Understanding the Bantu Education Act Today

The Bantu Education Act’s historical context and its ramifications are not merely academic; they are vivid reminders of how systemic injustices can shape societies for decades. This Act’s deliberate undermining of black South Africans’ educational opportunities has left scars that are visible in today’s educational and economic landscapes. Recognizing the Act’s role in apartheid’s broader strategy of segregation is essential for comprehending the complexities of current racial disparities. As we move forward, this understanding underscores the urgency of dismantling remaining barriers to equality in education, reaffirming the principle that education should empower, not exclude. Hence, reflecting on the Bantu Education Act enlightens the path towards a more equitable future, making its study both interesting and imperative.

Example 3: The Legacy of the Bantu Education Act

Reflecting on the Bantu Education Act reveals much about the persistent challenges within South Africa’s education system and the global struggle against racial injustice. By marginalizing a significant portion of the population from quality education, the Act contributed to a cycle of poverty and disenfranchisement that continues to affect millions. Its examination today is not just about historical curiosity but about understanding the roots of inequality to effectively address them. In bringing awareness to such laws, we are reminded of the importance of vigilance in protecting the rights and dignity of all individuals. The Act’s enduring significance lies in its lesson that the fight for educational equity is ongoing, requiring continuous effort and dedication.

Example 4: The Continued Relevance of the Bantu Education Act

The Bantu Education Act offers more than a glimpse into apartheid’s cruel machinations; it serves as a critical lesson on the impact of education—or the lack thereof—on societal development and individual potential. In today’s world, where knowledge is power, understanding this Act’s consequences highlights the need for inclusive educational policies that recognize and celebrate diversity. It challenges us to question who has access to education and on what terms, prompting reflections on our progress towards truly democratic societies. By delving into the Act’s history, we not only pay homage to those who suffered under its regime but also commit to a future where education is a tool for unity and growth, not division.

Example 5: The Importance of the Bantu Education Act in Modern Discourse

In summarizing the impact of the Bantu Education Act, it’s clear that this policy was more than an educational framework; it was a systematic approach to suppress a population’s aspirations and freedoms. Its relevance extends into the present day, serving as a cautionary tale of how legislation can be used to perpetuate inequality. Studying this Act allows us to appreciate the strides made towards equality and the pitfalls that remain. It embodies the imperative to remain vigilant in safeguarding the right to education for all, ensuring that future generations are empowered through learning. As such, the Bantu Education Act is not just a relic of the past but a cornerstone for understanding and overcoming the challenges of today.

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TO WHAT EXTENT DID THE BANTU EDUCATION ACT CHANGE THE SYSTEM OF BLACK EDUCATION IN SOUTH AFRICA?

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Tsoaledi Thobejane

Abstract This paper outlines the rationale of Bantu education that was available for South African Blacks from 1953 to 1992. The paper is of the opinion that challenges of constructing a new education system in post‐apartheid South Africa cannot be fully grasped without a proper understanding of the pervasive impact of Bantu education on the majority for a period of almost 60 years. It also discusses the educational vision and goals of the important organizations in the liberation movement such as the African National Congress, the Azanian People’s Organization, and the Pan Africanist Congress that continue to shape educational debates in the present educational reform context. The paper argues that the present curriculum by its very history and origins does not address the problems that have been created by the ideology of the former South African education system. Salient to these problems is the over‐emphasis on Christian/European education that is not realistic in many regions of South Africa. The paper argues that curriculum has to reflect the cultural and racial diversity in South Africa, and further suggests that all languages and cultures in South Africa are essential in the building of an anti‐racist and anti‐sexist society. The monitoring of academic activity in a democratic education system can be confusing to teachers who have been trained within the confines of an apartheid (Bantu) education. The paper therefore suggests that more funds will have to be put aside by the government to upgrade the pedagogical approach of teachers so that they can be able to deal with their new role of leadership and the developing of content, and tackle issues of sexism/racism both in and out of the classroom. Keywords Apartheid education, Bantu education, Black Consciousness, democracy, pedagogy

African Historical Review

Linda Chisholm

bantustans for special attention; rather, it has analysed these as part of South Africa’s broader segregationist and apartheid strategy. This article shares and builds on this perspective, extending the analysis by looking more closely at four specific bantustans— Bophuthatswana, Venda, KaNgwane and KwaZulu—and the links between their local and more broadly South African reformist and transnational developmental discourses during the 1980s. It examines how different educational networks formed “discourse coalitions” across these bantustans through the participation of educational reformers and experts in key education commissions and educational projects and initiatives. The article explores the roles of individuals involved in the development of educational reforms and their circulation both across the bantustans and between these bantustans and South Africa. It shows how discourses about education reform in the bantustans and South Africa deployed the language and concepts of development education, which integrated these bantustans into a reformist agenda prolonging rather than dismantling apartheid. The article casts new light on the cross-border relationships around education that bound them to one another and South Africa.

This article considers the legacies of apartheid education and new directions taken since 1994 by first problematising the concept of an apartheid legacy, and then examining it within the broader historical context of the emergence of a racially differentiated system of mass schooling under specific political and economic conditions in the twentieth century. The principal legacies that new policy in the post-apartheid period accordingly intended to address included (i) The racially-segregated and unequal financing, organization and provision of education; (ii) poor quality of education for black people; (iii) high youth unemployment and (iv) low levels of participation in adult, technical and higher education. The article shows how new initiatives for the reorganization of education, teacher policy, curriculum, skills development and higher education were introduced under specific economic and political conditions and argues that they have not shifted broader inequalities and have demonstrated continuities as far as learning outcomes are concerned. Contrary to apartheid denialist positions, this contradiction is explained by reference to the strong presence of the past in the present, the contradiction between educational intentions and outcomes and the dependent role of education in any social order.

Johannes Seroto

submitted in the fulfilment of the requirements for the degree of

Peabody Journal of Education

Brian L Heuser

Language Learning Journal

Phillip Pare

The main argument of this overview article is that the Bantu languages of South Africa should have a far more significant role in education. We contend that the strong preference for English as medium of instruction among black learners is largely responsible for their inadequate educational performance, particularly since most of these learners do not have the required skills in English. This is particularly the case in rural and township schools and in what we term ‘lower ex-model C schools’, given the socio-economic realities of the communities in which these schools are located. Were the Bantu languages used for learning and teaching purposes in an effective way, we suggest the educational outcomes of black learners would be significantly better. We accept, of course, that schools, especially secondary schools, cannot immediately implement a policy of using the Bantu languages as media of instruction. Several research and development challenges need to be addressed for this to happen. These include: transforming the socio-political meanings attached to these languages; their further corpus development as well as their status, prestige, acquisition and usage development; the development and implementation of language-in-education policies which address the basic educational and sociolinguistic realities; and the effective distribution of information to school governing bodies about the issues relevant to the selection of a medium of instruction. In our view, South Africa will not become a developed, effectively multilingual and nationally integrated country if linguistic equity and parity of esteem are not established in a meaningful way for all official languages, which includes provision for their use as media of instruction throughout.

William J Dominik

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Interview: Sifiso Ndlovu on the Soweto Youth Uprising (I)

                                                                                                                                                                       [Photo: lubilub/gettyimages]

In this episode of our interview series, our host Lynda Iroulo talks to Prof. Dr. Sifiso Ndlovu, Professor of History at the University of South Africa and executive director of the South African Democracy Education Trust.

Listen to part I of the interview, as Prof . Ndlovu  talks about how he experienced the Soweto Youth Uprising in June 1976 as a 14-year-old boy, the role of the Afrikaans language in education, and how an initial dissatisfaction led to a historic event.

Find an abridged transcription of the interview below or listen to the full one here:

Prof. Sifiso Ndlovu

Lynda: Professor Ndlovu, it’s great to have you here. I was impressed to hear that the uprising by the Soweto youths did not actually begin on June 16, 1976. So tell us, when did it all start?

Ndlovu: The dominant narrative claims that the Soweto uprisings were spontaneous as if we woke up one day on June 16 and decided to stand up against the oppressive Apartheid regime. I do understand why that narrative is dominant. It is due to the view that, as Africans, we don’t have agency, and in particular our children don’t have it. It is thought that there must be someone who pushes them from behind and influences them. So you have to come up with an easy and simplistic view that these kids were out of their minds and this was something that just happened out of the blue. I was about 14 years old then. After using English as a medium of instruction during our first year at secondary school, we were shocked to discover that we now were required to use Afrikaans, which, for us, was really the language of the oppressor.

Lynda: There are several African writers who have spoken about the fact that English is still the colonizers’ language and how they should not be speaking it. For you at the age of 14, what was it about Afrikaans that let you think you did not want it as a medium of instruction in your school?

Ndlovu: I did primary school in my own mother tongue. So when I went to high school, I was compelled to switch from using my mother tongue isiZulu to English in secondary school. In the second year of secondary school I was compelled to change again and now use Afrikaans. So in terms of education that doesn’t make sense, because it means that in three years I was using three mediums of instruction. For us, as young as we were, we knew that both languages were imposed on us as languages of the colonizers. But then again, I was 13 years old back then. I was supposed to be just like any other kid, but I was starting to think in these abstract terms.

Lynda: Which leads me to my next question: Most 14-year-olds are not thinking about organizing rallies and marches and demonstrations. At that point, you were doing that, even without the realization that at the end of the day, most of you were not going to make it. So how did you go about organizing and calling other people to join in?

Ndlovu : Only when I was a grown up I realized that this is what we were doing. Just thinking matters through and then reasoning that cultural imperialism is really what is at play here.  That is when we started to reason that we might be nerds and upstarts thinking that we know it all, but we were not the only people who were affected. We belonged to the same school, but the senior students had been exonerated, they were using English. The reasoning of the authorities was that it was too late for the senior students to be instructed in Afrikaans, so they let them complete school in English. They were the last group to use it. We then asked our teachers if we could meet the principal so that he could call the school board, the inspectors and those responsible in terms of Bantu education. Education in South Africa was separated into three spheres: Bantu education for us, a department for White education, and a department for both Indians and Coloureds. So we were the third class citizens, while the Indians and Coloreds were second-class citizens and the Whites first-class citizens. […]

We then decided during our class discussions that unity must prevail and we must go and conscientise the other students to be part of us because we were facing the common enemy, that is, Afrikaans as a medium of instruction. We eventually won them over, but in time we realized that we had been running around in circles discussing this issue. And using passive resistance as a weapon was not effective. We had to go above the ground now and let it be known throughout the schooling system that we were dissatisfied. That was then in May when we went out in public and went on strike officially as a school. The next level was to conscientise the other schools in order to join us. So we mandated some of the students to be our leaders and go establish a working relationship with the other schools. We were successful, but unlike us, their parents convinced them to go back to the classroom within a week or two. We then went back to the drawing board and decided to address the elephant in the room as a next step – that is, the senior students. They were carrying on with their education as if nothing was happening. Instead of providing us with their leadership, they were selling out in our eyes. It was now already June and they were writing their half-yearly examination. We said enough is enough and we were going to stop them from that. We were going to show them.

Lynda: At 14.

Ndlovu: (laughs) Yes! Once they were writing their exam, we invaded the classroom and tore up their exam papers and scripts and said ‘Out!’ We caught them off-guard and they then suddenly realized that this issue was serious, and they joined us. Then there was structure and organization. They said that amongst us, there should be representatives that would go to all the high schools in Soweto and mobilize them to join our struggle. That was when the organization of students sort of jelled because they called a meeting consisting of a committee of those students who were seniors, who were not affected, but who sympathized with us. They met with the guys that we had mandated to represent us on the 12th or 13th of June. It was during those deliberations that the committee took the decision to go out on Wednesday, the 16th of June and march to the regional offices of the Bantu Education Department to hand them over a memorandum that reflected our grievances as students. And then it was all systems go that we would be marching on that day. All the schools in Soweto would really be united and it was just going to be a peaceful march. We would drop the memorandum at the regional offices of the authorities and after that, we didn’t know what would happen. One didn’t know that, actually, we were making history. Up until today, that day is really etched in the memory of our history of South Africa.

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Essay on Bantu Education Act In English For Free

Table of Contents

Introduction

During the first few years following the introduction of the Bantu education act, the South African education system has been under constant scrutiny. As well as explaining the pros and cons of this policy, this article analyzes how it has impacted most mission schools and universities.

Bantu Education and Training Act for South African Schools

This 1965 law was passed by the South African Government as part of the Bantu Education Act. All black children living in designated areas are required to receive compulsory basic education regardless of their family income or social standing.

All South African students are educated in their native language through the Bantu education act. Schoolchildren must be taught their primary language and culture under the 1961 act.

Bantu Education system’s main objectives

In South Africa, the Bantu education movement has three main objectives: empowering black South African people through education, building institutional capacity in black native education, and promoting African education research through government funding. Students’ performance and black teachers’ quality are also improved under the act.

Despite their race, all children in South Africa deserve equal access to education through the Bantu Education Act. As well as encouraging racial integration in schools, the Act encourages diversity in the classroom. In addition to creating a pool of black professionals who could compete globally, the act seeks to create a source of skilled black professionals.

Advantages and Disadvantages

Several landmark pieces of legislation have been passed in South Africa relating to the black education system. Aiming to achieve equity in educational opportunities for both white South Africans and black South Africans, it was passed to address decades of segregation and inequality in schooling.

Despite its affirmative action provisions and being heavily reliant on private donations, the act is controversial. The act, according to supporters, has improved black South Africans’ education quality and reduced inequality in education. White students have benefited more from the act than black students, according to critics, and it has failed to address the root causes of educational inequality in government-run schools.

Comprising with another education movement

There are a number of pieces of legislation that govern South Africa’s education system, including the Bantu education act. Several amendments have been made to the act since it was passed in 1955. Various subjects are covered, including elementary, secondary, and post-secondary education. African children are given the same educational opportunity as white children under the act.

This act is written in five different languages – English, Afrikaans, Xhosa, Zulu, and Swazi. This has presented some difficulties in its implementation. Each language must be taught separately in different schools. Many students have difficulty learning two or more languages simultaneously because they have to learn both languages simultaneously, which can be challenging.

As well as racial segregation in high schools, the act contains several provisions related to it. Black Schools and colored are usually separated from schools for whites with state aid.

Black children are denied the same opportunities as their white counterparts, as many people consider this an infringement of their human rights. It is significant to note that the segregation provisions have remained largely unchanged over time despite these criticisms.

Like many black people communities, My community also faces a variety of challenges, especially since I am an attorney practicing in the African-American community. African Americans and minorities have been targeted by law enforcement more frequently in recent years.

Officers involved in this aggressive policing have faced little or no consequences for profiling and harassing innocent people. A rich context for understanding oppressive police behavior is provided by the Bantu education essay, which traces its roots back centuries to centuries of institutional racism.

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1 thought on “Essay on Bantu Education Act In English For Free”

Kan ek asb ń afrikaanse weergawe kry van die ‘ 10 questions and answers based on Bantu Education’ groot asseblief. My epos is [email protected]

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