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THE QUEST for FREE EDUCATION in SOUTH AFRICA How Close Is the Dream to the Reality?

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THE QUEST for FREE EDUCATION in SOUTH AFRICA How Close Is the Dream to the Reality? Centre for Education Policy Development THE QUEST FOR FREE EDUCATION IN SOUTH AFRICA How close is the dream to the reality? R. Cassius Lubisi, PhD Solomon Mahlangu Education Lecture 2008 Constitution Hill, 17 June 2008 1 Centre for Education Policy Development THE QUEST FOR FREE EDUCATION IN SOUTH AFRICA How close is the dream to the reality? R. Cassius Lubisi, PhD 1 Solomon Mahlangu Education Lecture 2008 Constitution Hill, Johannesburg 17 June 2008 1 Dr Lubisi is the Superintendent General of Education in KwaZulu-Natal. 2 Published by the Centre for Education Policy Development PO Box 31892 Braamfontein 2017 Johannesburg South Africa Tel: +27 11 403-6131 Fax: +27 11 403-1130 CEPD Website: http://www.cepd.org.za Copyright © CEPD 2008 ISBN: 978-0-9814095-4-2 Design: Mad Cow Studio All rights reserved. Without limiting the rights under copyright reserved above, no part of this publication may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording or otherwise), without prior written permission of both the copyright holder and the publishers of the book. 3 Foreword Solomon Kalushi Mahlangu was a young liberation movement activist who left South Africa in the wake of the June 1976 Soweto Uprising. On re-entering South Africa as a militant of Umkhonto we Sizwe, he and a colleague, Mondy Motloung, were captured after a skirmish with the police and several white civilians who were assisting them. Two of the civilians were killed. Although the judge found that Solomon had personally played no direct part in killing them (either by shooting or throwing a hand grenade), he was found guilty of murder through ‘common purpose’ and sentenced to death. Mondy Motloung was so badly assaulted during interrogation that he sustained brain damage and was unable to stand trial. Despite an international outcry – involving the UN Security Council and several governments and heads of state – Solomon Mahlangu was executed on 6 April 1979, the anniversary of Van Riebeeck’s establishment of the first colonial settlement in South Africa. In the same year, the ANC established the Solomon Mahlangu Freedom College in Tanzania to provide for the education of young South African exiles. Solomon Mahlangu’s last words were reproduced on a wall at the entrance to the school: “My blood will nourish the tree that will bear the fruits of freedom. Tell my people that I love them. They must continue the fight.” The Centre for Education Policy Development has established the Solomon Mahlangu Education Lecture to honour the spirit and memory of Solomon Mahlangu. The annual lecture highlights education as a major area of transformation and a crucial sphere of national development in South Africa. The Mahlangu family has consented to the use of Solomon Mahlangu’s name for the lecture. 4 The Quest for Free Education in South Africa How close is the dream to the reality? Chairperson of the Board of the Centre for Education Policy Development (CEPD) and General Secretary of the SACP, Dr Blade Nzimande; Director of the Centre for Education Policy Development, Mr John Pampallis; Members of the family of the late Cde Solomon ‘Kalushi’ Mahlangu; Distinguished guests; Ladies and gentlemen: It gives me great pleasure to address you on the occasion of the third Solomon Mahlangu Education Lecture. I wish to express my gratitude to the CEPD for inviting me to address you on this important event. This year marks the twenty-ninth anniversary of the cruel curtailment of the young life of Cde Solomon ‘Kalushi’ Mahlangu on 6 April 1979. Despite the intention of the Apartheid Regime to obliterate the memory of Cde Solomon Mahlangu, the opposite was achieved. The seed for the total undermining of the machinations of the Apartheid Regime was laid by none other than Solomon Mahlangu himself when, on his way to the gallows, he heroically declared: My blood will nourish the tree that will bear the fruits of freedom. Tell my people that I love them. They must continue the fight. It is now history that Mahlangu’s blood more than amply nourished the tree that bore the fruits of the freedom we all enjoy today. While enjoying the freedom that Solomon Mahlangu laid down his life for, we have every obligation to honour the ideals for which he died. It is significant that this memorial lecture is held a day after the 32nd anniversary of the June 16 Uprising. Like Solomon Mahlangu, hundreds of 5 young people lost their lives in the cause of freedom in general, and in the struggle for a just education system in particular. It is in memory of these gallant heroes and heroines that we should continuously strive to reach the educational goals for which we struggled. This year’s Solomon Mahlangu Education Lecture places its focus on the ideal of free education, an ideal which has been on the agenda of the National Democratic Revolution and international struggles for social justice for many years. The Legacy of Apartheid Education In the South African context, we cannot speak about free education outside the legacy of apartheid education. In recent times we have heard a body of opinion that seeks to downplay or even discount the impact of the legacy of apartheid on education in our country. This body of opinion, based on a rather severe case of lazy thinking and analysis, seeks to convince the rest of us that the malaise we see in education in the current era all results from the limitations of post-apartheid education policies. While we do not seek a post-apartheid triumphalist explanation of all that goes wrong in education, no analyst worth his salt can gainsay the devastating effects of apartheid on the education of our people in general, and the poor in particular, even in the post-apartheid era. Lest we forget, apartheid education sought to deliberately provide inferior education to the majority of our people. The master plan of unequal education provision as plotted by the Eiselen Commission of 1948 found its statutory expression in the Bantu Education Act of 1953. It is through this open expression of statutory racism that at one stage the ratio of White:Black education expenditure stood at 14:1. It is solely because of apartheid education that we today experience huge infrastructure backlogs and concomitant unequal class sizes, and unequal education quality, among schools that find themselves in opposite loci of the apartheid-inherited spatial geography. 6 The Eiselen Commission explicitly recommended that less should be spent on teacher education for Africans than for White people. It is on this basis that a plethora of teacher training colleges that were no more than glorified high schools were created to cater for Africans. It is of great import that as we grapple with the limitations of our current teacher education initiatives, we do not construct idealised conceptions of the past of teacher education for the majority of Africans in our country. It is amply documented that colonialism and apartheid uprooted black people from the land, their major means of production. Apartheid colonialism also ensured that black people did not have access to other means of production, thus rendering them workers and peasants in the colonial and apartheid social division of labour. In this social position, the majority of our people found themselves being consumers rather than producers of goods and services. Free and Compulsory Education: An Historical Ideal There have been heated debates from time immemorial on the nature of education as a public good. Central to these debates has been the argument that public education should be freely available to the student, that is, it should be funded through public taxes and the student or parent is not supposed to pay end-user fees to be educated in public institutions. The notion of education as a private good has its roots in libertarianism, an ideology that (over)emphasises individual freedom, and seeks to reduce the state and its role to a minimum. Concomitantly, education is seen as a commodity that should be sold and bought in the marketplace. End-user fees are seen in this context as the price that should be paid by the consumer for education in its commodified form. With the historical position of Africans in the social division of labour, and the abject levels of poverty that many face, it goes without saying that where education is a commodity to be bought in the marketplace, its affordability becomes an issue for many of our people. 7 It is for this reason that the quest for free education has been an integral part of the struggle for social justice internationally and in our country. In its 1942 national conference, the African National Congress (ANC) put together a team of leaders to develop a written response to the Atlantic Charter as adopted by Roosevelt and Churchill. Out of this process emerged the Africans’ Claims document that was adopted by the national conference of the ANC on 16 December 1943. In regard to education, the Africans’ Claims had the following to say: The education of the African is a matter of national importance requiring state effort for its proper realisation. The magnitude of the task places it beyond the limits of the resources of the missionary or private endeavour. The right of the African child to education, like children of other sections, must be recognised as a State duty and responsibility (my emphasis). We, therefore, demand that: a. The state must provide full facilities for all types of education for African children. b. Education of the African must be financed from General Revenue on a per capita basis.
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