This study examines the concept, mechanisms, and purposes of punishment in traditional Tiv society and situates these practices within broader Africana jurisprudence and decolonial scholarship. Drawing entirely on qualitative methods and secondary sources—including ethnographies, historical accounts, and contemporary cultural studies—the research provides a comprehensive analysis of how the Tiv people conceptualized crime, enforced social control, and maintained communal harmony prior to colonial intervention. The findings reveal that Tiv punishment was not primarily retributive; rather, it was deeply restorative, spiritually grounded, and socially integrative. Offences such as theft, adultery, witchcraft, and homicide were understood as disruptions of tar (peace), ityo (kinship harmony), and akombo (spiritual order). As a result, sanctions—including fines, public shaming, corporal punishment, ritual cleansing, oath-taking through Swem, banishment, and in rare cases slavery or execution—were designed to restore balance, deter future wrongdoing, protect communal security, and reintegrate offenders. When analyzed through Durkheim’s structural functionalism, Tiv punishment emerges as a mechanism for reinforcing the collective conscience and sustaining social cohesion. Viewed through an Africana lens, it reflects the broader African philosophy of relational justice centered on harmony, moral repair, and communal responsibility. The study further argues that the displacement of Tiv institutions under colonial rule contributed to the weakening of indigenous peace and justice systems. It recommends the revitalization and integration of traditional restorative practices into contemporary legal frameworks as part of ongoing efforts toward decolonizing African justice and strengthening community-based peacebuilding.

This paper presents a critical analysis of the philosophy of Idealism-and its application to education-juxtaposed with an examination of its tensions and congruities within traditional African philosophical frameworks. Rooted in the Western canon (e.g., Plato, Kant, Hegel), Idealism asserts the primacy of mind, spirit, or ideas as fundamental reality. Its core educational tenets advocate for the development of the intellect, the transmission of perennial truths and ethical values, a teacher-centred pedagogy with the instructor as a moral exemplar, and a curriculum that privileges intellectual disciplines designed to discipline the mind and spirit. When viewed through the lens of African thought systems, a complex relationship emerges. A significant consonance is evident in the shared metaphysical orientation that recognizes a spiritual foundation of reality. This commonality yields a corresponding emphasis on education as a process of character formation and the preservation of ancestral wisdom. The venerated role of the teacher or elder, who serves as a custodian of knowledge, further aligns with the idealist paradigm. Nevertheless, profound divergences are also identifiable. Although spiritual, traditional African philosophies frequently exhibit a more pronounced pragmatic and communal imperative. Their focus rests on cultivating harmony within the social and natural world, rather than on a disembodied realm of abstract Forms. This distinction is critical: the idealist prioritization of the individual's intellectual journey stands in direct contrast to the African ontological emphasis on communality, relational existence, and the conception of knowledge as a collective good. The study ultimately contends that while Idealism provides a relevant analytical lens, it remains an incomplete model for interpreting the metaphysical and axiological foundations of African educational traditions. A comprehensive African philosophy of education thus integrates idealist emphases on ethics and spirit with a uniquely pragmatic, communal, and holistic orientation, fundamentally directed toward the concrete sustenance and flourishing of the community.

ABSTRACT Using the example of two community gardens in Khayelitsha, Cape Town, South Africa, this paper identifies core principles for decolonized food system communication, using the lens of Afrokology. In the violent community in which these two gardens are embedded, convivial, esthetic communication re-enchants the lives of those involved in the gardens, allowing them to rebuild connectivity and collectivity. While food system communication is at the core of the gardeners’ activities, other modes of communication include African philosophy, art, music and performance, and recipe sharing. The gardeners recognize the value of making space for convivial, esthetic communication for community conflict resolution, building solidarity, and individual quiet, contemplative moments. As such, community food gardening is about more than food security: it points the way forward for a decolonized food system rooted in convivial, esthetic modes of communication, based on five principles: (i) recognizing what is broken can be healed; (ii) creating communicative spaces for community building and individual reflection; (iii) giving full attention to beauty; (iv) keeping things free; and (v) recognizing existing indigenous knowledge, while making way for new knowledge and innovation. However, Afrokology recognizes the incomplete process of communication, so addressing the socio-political concerns in Khayelitsha remain an ongoing challenge.

The new meaning and understanding of personality embedded in African philosophy is the cornerstone of African philosophy. However, the modern development and the ushering in of AI (Artificial Intelligence) and consumerism driven by globalisation have brought a new face to humanity. Thence, impacted communities have alluded to the need to develop new survival skills to better adapt to these developments. In addition, these technologies have westernised individual and consumerism as a means of showing strength and exploiting the poor without taking cognisance of their status quo. This a quite a problematic situation from an African thought which embraces that all people are equal and must be treated as such because Individuality is harnessed in the principle of consumerism. Thus, this results in soil fertile for competition, resulting in persona changes which play a role in the understanding of community and the direction taken in addressing the moral fibre of communities, which is quite problematic. In addressing the problem, the paper will seek to identify which factors have been influenced by the introduction of AI and how that has influenced consumerism. Further, it will seek to find which solutions can be used to address those shortcomings. A desktop research method will be used, relying on search engines like Google Scholar and other relevant material. From the findings, the paper will analyse in a way of finding a determination of the impact of AI and consumerism and how they can assist in enhancing personality and socialism in the African philosophy context.

The transformation of universities has focused on the systems of governance, epistemologies and pedagogies to the detriment of people who are drivers of transformation. This lack of focus on people results in assimilation into the existing institutional culture, which is Western. Notably, Western culture is individualistic in nature and privileges profits over life. This is what many scholars have called a dehumanising culture. There is a need, therefore, to think about transformation from different epistemologies that centre a person. This conceptual article uses Ubuntu, an African philosophy that privileges life over materiality. From an African epistemology, umuntu [a person] is understood as an enabler of Ubuntu because umuntu is an embodiment of ethical existence. To ensure this ethical existence, the restoration of a person is embedded in the everyday language and cultural practices that correct human behaviour. This article argues that Ubuntu provides an opportunity to think about an institutional cult

The Batswana people practise a cultural tradition known as mafisa, which involves borrowing and lending as a way of poverty alleviation within the community. Its main purpose is to narrow the gap between the rich and the poor. Conversely, communion ecclesiology embodies the principle of giving, whereby believers respond to the needs of the poor so that none among them lacks. Both mafisa and communion ecclesiology centre on mutual giving as a way of overcoming economic hardship. The objective of this article is to demonstrate how mafisa and communion ecclesiology, expressed as koinonia, work in synergy to address poverty alleviation in communities. The study engages African cultural epistemology to highlight the community’s inherent capacity to uplift and emancipates itself from economic menaces. It further seeks to show that African epistemologies can be applied to understand theological epistemologies such as koinonia. Drawing on a literature study, the two entities are defined, analysed, and compared to reveal their role in addressing poverty. While mafisa represents a secular cultural practice and koinonia a spiritual theological concept, the two complement one another for a good course. The article concludes that the ecclesia of Acts 2:42–47 practised both mafisa and koinonia, serving the community to bridge the economic gap between the rich and the poor. Contribution: The decolonisation of theology can be advanced through African philosophies and community-driven initiatives aimed at addressing socio-economic devastations. Mafisa represents one such initiative and aligns with theological dictum known as communion ecclesiology. Together these two approaches contribute to poverty alleviation by applying Jesus’s principle that freely you have received, freely you must give. Those who are blessed will in turn bless others.

Ubuntu is often summarised as “umuntu ngumuntu ngabantu,” meaning “a person is a person through other people.” It represents a deeply relational worldview that is rooted in African philosophy. This paper examines Ubuntu from a Life Sciences perspective. It draws parallels between biological interdependence and the communal ethics of Ubuntu. Zulu traditional ecological practices illustrate these connections clearly. Examples include sustainable herbal medicine, communal water management and ancestral environmental rituals. These practices show that Ubuntu provides an indigenous framework for understanding life systems, biodiversity, and human health. This study further argues that integrating Ubuntu into Life Sciences education develops more than scientific knowledge. It also nurtures ecological empathy and moral responsibility toward all forms of life.

ABSTRACT This study examines the impact of personalised, culturally responsive mentorship on the academic, personal, and professional development of Black students in UK higher education. Drawing on qualitative data from semi-structured interviews and listening rooms with participants in the Accomplished Study Programme in Research Excellence (ASPIRE), the research explores how mentorship fosters confidence, enhances research capabilities, facilitates career readiness, and builds networks of belonging. Framed through the African philosophy of Ubuntu, which emphasises shared humanity, relationality, and collective uplift, ASPIRE offers a relational model of mentorship grounded in shared identity, mutual respect, and collective uplift. Findings demonstrate that culturally aligned mentoring relationships cultivate self-efficacy, academic engagement, and strategic career planning while addressing systemic barriers related to racial inequity and underrepresentation. By positioning Ubuntu as both the theoretical and ethical foundation of ASPIRE, the study illustrates how African philosophy can inform inclusive mentorship practice and contribute to equity in higher education. The study contributes to mentorship theory by foregrounding the psychosocial and identity-affirming dimensions of mentorship and offers a multi-dimensional framework for inclusive mentorship practice in higher education.

Philosophy is self-reflexive when it is able to turn attention back on itself and to take into consideration the place out of which the activity of philosophical engagement is undertaken. In so doing, it allows itself the opportunity to develop inner strength and to define new intellectual pathways always in response to the real issues confronting society. In this article, the focus is on African Philosophy and on the following specific question: What ought to be the defining character of the practice in the contemporary circumstances in which we find ourselves, and for what reason? The concern is not just a normative one but an attempt to redirect philosophy to its original destination, to the very place within which questions of ethics and politics arise. It is about defining more promising pathways and nodes of intellectual engagement for African Philosophy. There are priority issues that impose themselves on the philosophical practice in Africa, and these deserve our attention. Ultimately, the intellectual pathways that African Philosophy may take will only be limited by our capacities to imagine what is possible.

Global social work research has been predominantly influenced by Eurocentric paradigms, leading to the coloniality of knowledge production. This article reflects on the processes and methods used in mixed-methods research – guided by the African philosophy of Ubuntu as the theoretical framework – on intimate partner violence among women in refugee camps in Ghana. The research shows that community stakeholder consultations, use of local languages, use of talking circles, and integration of community perspectives in research can serve to decolonise. The article offers valuable insights into why social work researchers globally should adopt a decolonising approach to avoid coloniality of knowledge production.

The article to follow explores the relevance of Ubuntu philosophy in socio-economic development that include, the respect for human dignity and interdependence, community-centred approach and environmental stewardship. This article examines the alignment between Ubuntu theory principles and participatory development approaches that focus on equitable resource distribution, collective problem solving and addressing disparities in public policy. The study used literature review methodology by analysing and evaluating books, journal articles and reports on Ubuntu theory and socio-economic development. Findings from the study show that, leaders who demonstrate empathy, kindness and consideration for all groups in economic development could help craft inclusive policies to assist the vulnerable. However conclusions from the study show that, limited resources in many nations pose challenges to realising Ubuntu’s theoretical ideals. Addressing poverty and inequality is vital for communities to truly embody Ubuntu theory. Recommendations proffer the need to integrate Ubuntu theory into political development and governance which are the major facets of socio-economic development. Greater efforts are needed to authentically apply Ubuntu theory in policy making.

Abstract Arguments that link education to development are overwhelmingly rooted in functionalism as a grand theory and lean heavily on modernisation and human capital theory, with the assumption that African societies must be modernised and that education paves the way to a modernised Africa. However, the concept of what is modern and what constitutes valid and viable ways of modernising often conform to Western notions of modernity, emphasising the human capital development orientation of educational policies. In this context, Africa’s historical conceptions of her modernisation processes have been undermined. Through an analysis of articles from the International Review of Education from the past 70 years, this article explores the link between education and development in Africa and illustrates how colonialism is manifest in and perpetuated through education, thus creating a myth of development. The authors’ analysis of articles shows that education intended to support modernisation in postcolonial Africa has ultimately led to continued cultural and economic dependency while alienating African societies from their roots. The elevated status of European languages at the expense of vernacular languages has played a particularly important role in this process. This article relies on the African philosophy of uBuntu and theory of Cosmo- uBuntu to point us towards a system of education and development in Africa that is rooted in ancestral wisdom and that allows for the creation of an African future not bound by Western notions of modernity.

Paulin Hountondji will go down in the annals of African philosophy as one of its most vigorous and consistent critics, describing it in the final analysis as a ‘myth’. He grants the idea of philosophy in Africa, but not that of African philosophy. For him, the name African philosophy particularises the intellectual exercise it qualifies and denies its universal validity. Hountondji’s core argument is that the name ‘African philosophy’ refers to a culture-bound and exclusive system, which is antithetical to what philosophy as a universal enterprise represents. Hountondji’s misgiving is that the name ‘African philosophy’ conveys a derogatory meaning that robs the discourse of its universal validity. As a result, Hountondji approves the name ‘philosophy in Africa’ as a characterisation ‘of the practice’ of universal philosophy in Africa. However, his argument for rejecting ‘African philosophy’ as a myth is not convincing. A given discourse does not get shaken down merely by its name. I will counter Hountondji’s main arguments and provide logical and methodological clarifications on the nature of a philosophical tradition to establish the legitimacy of ‘African philosophy’ as a deserving name for the tradition.

This article employs the concepts of Unhu (the Shona term for ethical human behaviour) and African eco-feminism to analyse how Doris Lessing’s The Grass is Singing (1973) and Tsitsi Mapepa’s Ndima Ndima (2023) engage with ecological justice. It focuses on how the texts appeal to Unhu principles of mutual respect, shared responsibility, respect for nature, and community empowerment in their call for ethical custodianship of the environment in the face of increasing ecological injustice. Examining the experiences of the central characters, the article interprets the two novels as feminist ecological narratives that mobilise nature as a political agent for challenging gender inequality and environmental injustice. It argues that both novels harness feminist sensibilities and indigenous ecological philosophy to critique social injustice and anthropocentrism. Thus, the article is situated at the intersection of African philosophy and eco-feminism, enabling it to innovatively assert the critical role of African literary imagination in re-grounding indigenous conservation epistemologies.

ABSTRACT Neurodiversity, a complex phenomenon acknowledging natural variations in human brain function and behaviour, is predominantly conceptualised through a Western‐centric lens. This narrow perspective excludes diverse understandings across different communities and contexts, significantly impacting equity and inclusivity for neurodivergent individuals. This paper, grounded in the African philosophy of Ubuntu, investigates the social effects of neurodiversity on African migrants and their families in Aotearoa, New Zealand. Key findings underscore the critical importance of relationality, connectedness, and diverse perspectives in understanding neurodiversity. The research reveals complex lived realities and challenges in accessing services and supports. Importantly, it highlights the profound impact of intersectionality on the everyday experiences of neurodivergent African migrants. This study argues for the urgent prioritisation of these intersectional experiences in conceptualising and implementing neurodiversity‐affirming approaches across research, policy, and practice. Such inclusion is vital for creating truly equitable and inclusive societies where all neurodivergent individuals can thrive.

Research Problem: African societies are characterized by complex intersections between indigenous traditions and external religious influences, particularly Christianity. The Decalogue (Ten Commandments), introduced through missionary and colonial encounters, has profoundly shaped moral consciousness and legal norms across the continent. However, its integration has also produced tensions between traditional African values and Western ethical paradigms, raising questions about how moral frameworks rooted in religion influence social governance and public policy in Africa. Research Purposes: This study aims to examine the impact of the Decalogue on African moral and social polity, with particular attention to its role in shaping ethical principles, family structures, and communal life. It also seeks to explore how Decalogue-based morality can contribute to inclusive, culturally sensitive public policy in contemporary African societies. Research Methods: The study adopts a qualitative, interpretive approach, analyzing secondary data from theological literature, historical records, and socio-political commentaries. Using interdisciplinary perspectives from ethics, religious studies, and African philosophy, the paper investigates how the Decalogue has been contextualized within African worldviews and its implications for governance and moral policy.. Results and Discussion: Findings reveal that the Decalogue has significantly influenced African moral and legal norms, reinforcing values such as justice, honesty, respect for life, and communal harmony. Yet, its colonial transmission introduced cultural and ethical dissonance, often positioning Western Christian morality as superior to indigenous systems of ethics. Despite this tension, African societies have demonstrated adaptive resilience, blending biblical moral codes with traditional communal ethics to produce hybrid models of governance and moral practice. Research Implications and Contributions: This study underscores the need for contextually grounded moral frameworks that harmonize Decalogue-based ethics with African cultural values. It contributes to the discourse on religion and public policy by advocating for culturally sensitive moral governance that promotes peace, justice, and human dignity. The research also highlights the importance of sustained interfaith dialogue between African Traditional Religion and Christianity as a pathway toward inclusive moral policymaking and sustainable social development.

Research on multilingual pedagogies in English Second Language (ESL) classrooms is gaining momentum globally and in South Africa. However, more studies focus on the higher education context, universities in particular. Basic education and technical and vocational education and training are mostly ignored. This study explored translanguaging and code-switching as pedagogies of choice for ESL teachers, particularly in teaching literature. Literature teaching has been challenging ESL teachers for decades. The study sought to explore the use of translanguaging and code-switching as a relevant response in ESL literature teaching classrooms. It was grounded in the interpretivist paradigm to explore the teachers' experiences of using these multilingual pedagogies. This qualitative case study employed ubuntu translanguaging pedagogy as an epistemic lens because it grounds pedagogy in African philosophy and humanity, and because it sought to understand the teachers' premises in using these pedagogies in the context of South Africa. Four high school ESL teachers were purposively sampled and interviewed. Each teacher was observed teaching a lesson based on prescribed literature for Grades 10-12. In thematically analysing data, the findings were that translanguaging and code-switching enhance learner engagement and positively impact formal and informal assessments. There was also a view that school management typically discourages using such pedagogies out of fear that learners may lose a good grasp of English. Therefore, multilingual pedagogies should be intellectually infused in planning literature lessons. Furthermore, teacher training and language policies should be diversified to embrace the multilingual realities within the ESL classrooms. There is also a need for further research on how the use of multilingual pedagogies impacts other language skills such as reading and writing.

This paper discusses Uganda’s pressing issue of youth unemployment by promoting a significant change in higher education that focuses on collective empowerment through the African philosophy of Ubuntu. Each year, over 400,000 new graduates enter the job market, but there are fewer than 100,000 formal jobs available. This creates a large gap between what education provides and what employers need, worsened by mainly theoretical teaching methods. Ubuntu emphasizes interconnectedness, mutual care, and social responsibility. It is presented as a comprehensive framework to develop graduates who are skilled, employable, and socially conscious. Through a qualitative interpretive synthesis of policy documents, secondary data, and philosophical literature, the study shows how including Ubuntu principles in curricula can improve graduates’ job prospects by fostering collaboration, ethical leadership, and community involvement. This approach connects Uganda’s higher education system with its national development goals, including Vision 2040, Agenda 2063, and the Sustainable Development Goals, particularly SDG 4 (Quality Education), SDG 8 (Decent Work and Economic Growth), and SDG 17 (Partnerships for the Goals). By shifting the focus of education from individual achievement to national development and social unity, Ubuntu-based education addresses both the supply and demand challenges of youth unemployment. The paper concludes that incorporating Ubuntu into higher education provides a culturally relevant and sustainable way to reduce youth unemployment, promote social inclusion, and achieve Uganda’s long-term development goals.

The increasing use of translanguaging approaches in the past two decades has actively contributed to the constant disruption of monolingual educational paradigms. While translanguaging's potential to challenge prevailing language ideologies is widely acknowledged, a significant gap exists in understanding its application and impact within Global South contexts, particularly beyond its use as a mere scaffolding tool. This study seeks to fill this gap by investigating the practical implementation and impact of translanguaging instruction within a Master of Education postgraduate programme at a university in Johannesburg, South Africa. Employing a case study approach, this research examines how translanguaging, strategically framed through the lens of the African philosophy of ubuntu, cultivates a cohesive and integrated approach to meaning making. For the purposes of data collection, participants were first introduced to translanguaging pedagogy and then tasked with applying these practices in a teaching context. Thereafter, they were asked to write reflective essays on the impact of using translanguaging within their classrooms. The investigation specifically analyses these reflective essays on conceptualising and applying translanguaging in Johannesburg schools. The findings of this research reveal that ubuntu translanguaging has the unique capacity to transcend the seemingly contradictory nature of socially defined language boundaries. It achieves this by fostering a holistic understanding of linguistic repertoires, thereby promoting a sense of interconnectedness and shared understanding. Consequently, this study advocates for the implementation of comprehensive curricular reforms that prioritise cultural relevance and interconnectedness within comparable Global South educational contexts. By centring the experiences and perspectives of the Global South, this research contributes to a more nuanced and equitable understanding of the transformative potential of translanguaging.

The pedagogical terms "Personal Disorder" and "Personal Order" were established with the intention to be able to refer to the state of presence necessary for human beings to contribute to social order in every aspect of their life. As family, business, work, religion, etc. These terms are intended to integrate the basic obligations and responsibilities of social beings, to be able to reach full potential, and to be able to help others reach theirs. Consequently, we can have more effective societies, and therefore, a better world. It was fundamental the contributions of Hedley Bull (1932-1985) from his main work, “The Anarchical Society”, and the observational research method to corroborate. According to Bull, social order is created through life, truth, and property. So, with observational research it was confirmed how these elements contribute also to personal development throughout maintenance, really appreciation, and good use, of individual and collective resources. As human capital, natural resources, and local assets. Which contribute to social development, avoiding social anomie and, so, social disorder. Other contributions were taken also into consideration. As theories on fundamental human needs; the life experiences of the author; the African philosophy of Ubuntu; the General System Theory of Ludwig von Bertalanffy (1901-1972); the work of great pedagogues such as Pablo Freire (1921-1997) and Anton Makarenko (1888-1939); the work of important sociologists such as Anthony Gramsci (1891-1937), etc. Consequently, the fusion of all these works, studies, experiences, ideas, findings, and constructs, enabled the creation of the terms "Personal Order" and "Personal Disorder".