“Two Steps Forward,One Step Back”: Zimbabwean Migration and South Africa’s Regularising Programme (the ZDP)

South Africa’s announcement and implementation of a legalising amnesty under the Zimbabwe Documentation Project (ZDP) in 2010 was lauded as a step away from the laissez-faire approach to Zimbabwean immigration. The amnesty, granting migrants stay, work, study and business operation rights in the country on 4-year permits, was clouded by uncertainties and exclusions and implementation hassles. This article explores this legalising amnesty in relation to trends in Zimbabwean immigration over the years, noting in particular the complexity and fluidity in migration patterns. The article highlights these complexities and how they expose the limitations of any ad hoc and short-term approach to managing complex immigration flows. It argues that such an approach fails to recognise differences in migration trends over time and space, sources of migration and migrant’s strategies, and, more importantly, that these factors result in different migrants with differing needs. As way of conclusion, the article suggests that any progressive immigration strategy on Zimbabwean immigration should not only build on the “Temporary Immigration Exemption Status for Zimbabweans” of 2009 and embrace ideals of diversity, inclusivity and openness but also draw upon existing efforts at regional cooperation and integration.     

Global Zimbabweans: Diaspora Engagement and Disengagement

Since 2000, migration from crisis-ridden Zimbabwe has led to almost one million people leaving the country. The majority migrate to neighbouring South Africa and Botswana, and most of the research on the Zimbabwean diaspora to date has focused on South Africa and the UK. However, the Zimbabwean diaspora is now truly global in its distribution. This paper argues that more attention should therefore be paid to Zimbabweans in other jurisdictions in the Global South and North. Zimbabweans began migrating to Canada in increasing numbers after 2000, most as refugees but also as immigrants and students. Based on a survey of the Zimbabwean diaspora in Canada, this paper focuses on their migration history, demographic characteristics and backward linkages with Zimbabwe. Given the interest in diaspora engagement in the global migration and development literature, it is important to understand the nature of these linkages in order to assess the potential for diaspora involvement in Zimbabwean development. The paper argues that under current economic and political conditions in Zimbabwe, this potential remains weak.     

Thinking through thinking: Deleuze and “the dogmatic image of thought”

In my philosophical thinking, I have followed many of those influenced by Heidegger and Nietzsche (particularly Derrida, Lacan and Deleuze) who argue that philosophy has been colonised from its inception by a specific understanding of what thinking entails. Deleuze articulates this form of colonisation in terms of the eight postulates of “the dogmatic image of thought”. This article responds to the disconcerting realisation, elicited by three encounters, that despite my “philosophising about” a disruptive thinking in the name of complexity, my practice of thinking remains deeply habituated by “the dogmatic image of thought” and I have yet to begin thinking as “habitual disturbance” and an “adventure of learning”. To show why an effort to think through thinking remains important for philosophy in South Africa, I tie this reflection to specific provocations (a conference theme entitled “Philosophy in/as Translation”; a pointed remark that “there is no African word for ‘identity’”). However, the topic of the provocations should not mislead readers to expect scholarship about general relationships between philosophy, translation and decolonisation, although these terms are entangled. Instead, I focus on “thinking”. I discuss a personal response to the remark regarding the untranslatability of “identity” through the lens of Deleuze’s critique of “the dogmatic image of thought”, and reminded by the conference theme that this response is situated in the South African academic context where issues of decolonisation form the underlying fabric of intellectual work. From out of this entanglement I consider what philosophy’s internal decolonisation might entail.

“Thus, to ‘philosophize’ about being shattered is separated by a chasm from a thinking that is shattered” (Heidegger, “Letter on Humanism”).     

In Defense of Ambivalence and Alienation

In this paper, I argue against certain dogmas about ambivalence and alienation. Authors such as Harry Frankfurt and Christine Korsgaard demand a unity of persons that excludes ambivalence. Other philosophers such as David Velleman have criticized this demand as overblown, yet these critics, too, demand a personal unity that excludes an extreme form of ambivalence (“radical ambivalence”). I defend radical ambivalence by arguing that, to be true to oneself, one sometimes needs to be radically ambivalent. Certain dogmas about alienation are even more entrenched. Allen Wood’s entry on “alienation” in the Oxford Companion to Philosophy begins as follows: “A psychological or social evil, characterized by one or another type of harmful separation, disruption or fragmentation, which sunders things that belong together.” I think that it is not true that self-alienation is necessarily “harmful.” I argue that radical ambivalence is a form of self-alienation. Thus, because faithfulness to oneself sometimes requires radical ambivalence, to be true to oneself, one sometimes needs to be alienated from oneself.     

Philosophy in the ‘house of stone’: a critical review

Post-colonial African philosophy has emerged as a viable discipline in a number of African countries. In particular, Ghana, Kenya, Uganda, Nigeria and to some extent, Malawi and South Africa, have contributed to the fledging discipline. Although it does not receive prominent coverage, Zimbabwe has witnessed a growing expansion in the teaching of philosophy, as well as in published philosophical reflection. This article provides an overview of the developments of philosophy in Zimbabwe, paying particular attention to the post-colonial period. It surveys the context in which philosophical reflection has taken place in Zimbabwe, alongside highlighting the key themes that have preoccupied practitioners in the field. The article explores some problematic aspects of philosophy in Zimbabwe, and interrogates the possibility (or lack thereof) of locating Zimbabwean philosophy within the broader philosophical traditions such as the analytic and continental traditions.     

Blurring two conceptions of subjective experience: Folk versus philosophical phenomenality

Philosophers and psychologists have experimentally explored various aspects of people's understandings of subjective experience based on their responses to questions about whether robots “see red” or “feel frustrated,” but the intelligibility of such questions may well presuppose that people understand robots as experiencers in the first place. Departing from the standard approach, I develop an experimental framework that distinguishes between “phenomenal consciousness” as it is applied to a subject (an experiencer) and to an (experiential) mental state and experimentally test folk understandings of both subjective experience and experiencers. My findings (1) reveal limitations in experimental approaches using “artificial experiencers” like robots, (2) indicate that the standard philosophical conception of subjective experience in terms of qualia is distinct from that of the folk, and (3) show that folk intuitions do support a conception of qualia that departs from the philosophical conception in that it is physical rather than metaphysical. These findings have implications for the “hard problem” of consciousness.     

What Is Trans Philosophy?

In this article, I explore the question “What is trans philosophy?” by viewing trans philosophy as a contribution to the field of trans studies. This requires positioning the question vis à vis Judith Butler’s notion of philosophy’s Other (that is, the philosophical work done outside of the boundaries of professional philosophy), as trans studies has largely grown from this Other. It also requires taking seriously Susan Stryker’s distinction between the mere study of trans phenomena and trans studies as the coming to academic voice of trans people. Finally, it requires thinking about the types of questions that emerge when philosophy is placed within a multidisciplinary context: (1) What does philosophy have to offer? (2) Given that philosophy typically does not use data, what grounds philosophical claims about the world? (3) What is the relation between philosophy and “the literature”? In attempting to answer these questions, I examine the notion of philosophical perplexity and the relation of philosophy to “the everyday.” Rather than guiding us to perplexity, I argue, trans philosophy attempts to illuminate trans experiences in an everyday that is confusing and hostile. Alternative socialities are required, I argue, in order to make trans philosophy possible.     

“We Now Control Our Evolution”: Circumventing Ethical and Logical Cul-de-Sacs of an Anticipated Engineering Revolution

Philosophers, scientists, and other researchers have increasingly characterized humanity as having reached an epistemic and technical stage at which “we can control our own evolution.” Moral–philosophical analysis of this outlook reveals some problems, beginning with the vagueness of “we.” At least four glosses on “we” in the proposition “we, humanity, control our evolution” can be made: “we” is the bundle of all living humans, a leader guiding the combined species, each individual acting severally, or some mixture of these three involving a market interpretation of future evolutionary processes. While all of these glosses have difficulties under philosophical analysis, how we as a species handle our fate via technical developments is all-important. I propose our role herein should be understood as other than controllers of our evolution.     

Cuckoo coloureds: Cacophonic auralities and hidden visibilities of so-called coloured identities in South Africa

Beginning with the association between “sounding out” and “voicing” this article begins with a tacit question of what musical metaphors might offer for thought concerning identity, and in particular the complex racial (mis-) or (dis-)identifications of so-called coloured people in South Africa. I tie the aurality of the cuckoo bird to the notion of something that pops out of invisibility and makes an irrelevant or silly kind of noise. In musical settings the cuckoo is often associated with a dissonant cacophony of multiple chiming (cuckoo) clocks and steeple bells. This offers a telling metaphor for the determination of coloured(ness) by white and black South Africans alike, for whom coloured is precisely the incomprehensible “other” whose voice cannot be heard clearly. At the same time, among so-called coloureds in South Africa, the metaphor of an internal cacophony refers to a resounding, but tragic noise created by the “sounding-out” or “voicing”, i.e. the aurality, of multiple narratives of what constitutes and nullifies coloured(ness) in South Africa. In other words, the cacophonic plurality of so-called coloured voices in society speaking simultaneously against one another in terms of self-determination also seems to be speaking beyond comprehension for most other South Africans. The ironic outcome of all of this noise is an extraordinary kind of silence.     

Home Brewed Alcohol use Among High School Students in a Rural South African Community

This study investigates the use of home brewed alcoholic beverages among adolescents in high schools in a rural community in South Africa. There is much concern about alcohol misuse among young people and very little information exists on alcohol produced by the informal liquor industry in South Africa. A total of 1600 high school students participated in the study. The prevalence rates for past year use of home brewed alcohol was 22.2%. There was association between home brewed alcohol use and correlates such as “lived in city”; “raised by both parents”; “repeating school year”; “poor scholastic progress”; “absenteeism” “getting into trouble”, “arguing with parents/friends”; “neglecting homework”; and “recreation/leisure”. The prevalence rates for home brewed alcoholic beverages use in this rural schools calls for more research that focuses on home brews which could lead to the development of appropriate health promotion intervention in schools.     

“To learn healing knowledge”: Philosophy,psychedelic studies and transformation

“Philosophical learning” may be summarised in Sobiecki’s fitting catchphrase “to learn healing knowledge”. This catchphrase is taken from an article on the use of psychoactive plants among southern African diviners. In the spirit of this link, I aim to challenge contemporary negative attitudes to the topic of psychedelics, and argue that there are good reasons for philosophers to pay attention to the role that the psychedelic experience can play in promoting philosophical perception. I argue first that the results of some contemporary studies affirm the benefits of psychedelic use in an “orchestrated guided experience”. Secondly, I argue that the aims of such “orchestrated guided experiences” are consonant with the nature of philosophical learning. Philosophy, understood as a learning practice, has a strong historical precedent and ties to contemporary indigenous cultural practices. Here I cite research into the use of psychedelics and the Eleusinian Mysteries at the origin of Western philosophy. Numerous cultures, ancient and contemporary, venerate psychoactive substances as agents of learning, healing, and transformation. Thus, contemporary mainstream philosophy may have opportunities to learn, or relearn, from southern African indigenous cultural practices. Considering the positive light in which the topic of psychedelics will be painted, I will conclude by suggesting that psychedelics have the potential to play an important role in fostering the deeply transformative “philosophical learning” that is the condition for positive social change. This makes the topic of psychedelics worthy of philosophical reflection.     

The ethnocentric gaze: From ethnology to ethnophilosophy to “Africa”

In this essay I deploy Sartre's phenomenology of the gaze as the foil to demonstrate the cultural and philosophical movement from ethnology to ethnophilosophy that produces a specific conception of Africa. The violence of the Western gaze on Africa led several ethnological and anthropological excavations of Africa's cultural beingness, and the eventual creation of ethnophilosophical reason. Despite the obvious limitations of ethnophilosophy, I argue in this essay for a conception of cultural agency around which we can properly understand “Africa” as a meaningful site, a territorial imaginary that is far from the ethnophilosophical imagination, but not too far. Ethnophilosophy serves as the platform around which we can commence a reconstruction of an African self that is sufficiently recuperated, through false memory and historical reinvention, to return the gaze and renegotiate its freedom.     

The end of ubuntu or its beginning in Matolino-Kwindingwi-Metz debate: An exercise in conversational philosophy

Matolino and Kwindingwi in an essay “The end of ubuntu” published in this journal in 2013 argue that ubuntu has stalled both as a way of life and as an ethical theory which led them to draw the far-reaching conclusion that ubuntu has reached its end. In 2014 Metz published a rejoinder in this journal with the title “Just the beginning for ubuntu: reply to Matolino and Kwindingwi” in which he gestures that the justifications on which Matolino and Kwindingwi rested their conclusion were unfounded. Reacting to Metz in an essay published in this journal in 2015 with the title “A response to Metz’s reply on the end of ubuntu”, Matolino claims that Metz’s rejoinder poses no serious threat to their original position and insists that Metz’s counter-position is not only weak but grossly indefensible. In fact, he characterises Metz’s arguments as dogmatic rather than philosophical. In this paper, I wade into this encounter, which I now tag the “Matolino-Kwindingwi-Metz debate”, not for the sake of argument but to show the philosophical significance of the “Matolino-Kwindingwi conundrum”. That ubuntu has reached its end is not a mere declaration or position or conclusion, it is a problem, one whose significance would redefine not only the sphere of ubuntu philosophy but the historicity of African philosophy as a whole. I shall argue also that though the conundrum remains decisive, I agree with Metz that the arguments marshalled in its support are not decisive. Metz on the other hand may have offered systematisation of ubuntu but I agree with Matolino that his new system may not be as impregnable as he envisages. In showing the philosophical significance of the conundrum and in showing the weaknesses in the arguments of these actors, I shall argue not for the restoration but for the re-invention of ubuntu using the tool of conversational thinking.     

“Sanctity-of-Life“—A Bioethical Principle for a Right to Life?

For about five decades the phrase “sanctity-of-life“ has been part of the Anglo-American biomedical ethical discussion related to abortion and end-of-life questions. Nevertheless, the concept’s origin and meaning are unclear. Much controversy is based on the mistaken assumption that the concept denotes the absolute value of human life and thus dictates a strict prohibition on euthanasia and physician-assisted suicide. In this paper, I offer an analysis of the religious and philosophical history of the idea of “sanctity-of-life.” Drawing on biblical texts and interpretation as well as Kant’s secularization of the concept, I argue that “sanctity” has been misunderstood as an ontological feature of biological human life, and instead locate the idea within the historical virtue-ethical tradition, which understands sanctification as a personal achievement through one’s own actions.     

The Motivation for “Toward an African Moral Theory”

Abstract

Here I introduce the symposium issue of the South African Journal of Philosophy that is devoted to critically analysing my article “Toward an African Moral Theory.” In that article, I use the techniques of analytic moral philosophy to articulate and defend a moral theory that both is grounded on the values of peoples living in sub-Saharan Africa and differs from what is influential in contemporary Western ethics. Here, I not only present a précis of the article, but also provide a sketch of why I have undertaken the sort of project begun there, what I hope it will help to achieve, and how the contributors to the symposium principally question it.     

Rules as the Impetus of Cultural Evolution

In this paper I put forward a thesis regarding the anatomy of “cultural evolution”, in particular the way the “cultural” transmission of behavioral patterns came to piggyback, through us humans, on the transmission effected by genetic evolution. I claim that what grounds and supports this new kind of transmission is a complex behavioral “meta-pattern” that makes it possible to grasp a pattern as something that “ought to be”, i.e. that transforms the pattern into what we can call a rule. (Here I draw especially on the philosophical insights of Wilfrid Sellars.) In this way I interlink empirical research done in evolution theory with some more speculative philosophical theories, thus shedding new light on the former and adding an empirical footing to the latter.     

A Wholehearted Defense of Ambivalence

Despite widespread agreement that ambivalence precludes agency “at its best,” in this paper I argue that ambivalence as such is no threat to one’s agency. In particular, against “unificationists” like Harry Frankfurt I argue that failing to be fully integrated as an agent, lacking purity of heart, or being less than wholehearted in one’s choices, tells us nothing about whether an agent’s will is properly functioning. Moreover, it will turn out that in many common circumstances, wholeheartedness with respect to some motive or course of action is itself a defect in an agent’s will.     

The Transference is Indeed a Cross: Commentary on Paper by Sue Grand

Sue Grand presents a case of “a near-death clinical impasse,” conjuring “God at an impasse.” She questions the philosophical premises and culture biases that inform the foundations of psychoanalytic theory. She asks how we rewrite “the psychoanalytic subject.” This commentary explores the themes of clinical impasse, psychoanalysis and religion, martyrdom and self-sacrifice, the negative Oedipus or “Jacob complex,” multiplicity of selves, and psychoanalytic witnessing. Most important, it challenges the tendency to polarize the Jewish and Christian narratives such that Judaism is depicted as “this worldly” in contrast to Christianity, which is seen as celebrating martyrdom in identification with Christ. It argues for psychoanalysis to recognize the spiritual value of submission and surrender without splitting them into polar oppositions.     

Zimbabwean Teachers in South Africa: their Needs and Advice to Prospective Migrant Teachers

Migrants consider South Africa to be a country of greener pastures in a sub-region blighted by political and economic instability. In South Africa’s education system, Zimbabwean teachers constitute the largest group of migrant teachers. The purpose of this qualitative study was to explore the social and professional needs of migrant Zimbabwean teachers and their advice to prospective migrant teachers. Fifteen migrant Zimbabwean teachers in public high schools or combined schools (private schools) took part in semi-structured, face-to-face interviews. The data were analysed qualitatively using open coding. The findings of the study revealed that these migrant teachers need support to overcome difficulties in classroom management, in acquiring legal documentation, and in dealing with the issues of safety and xenophobia. The findings also revealed that the teachers were in need of induction, professional development, and social and financial support. In spite of their many needs, the migrant teachers’ advice to prospective migrant teachers was that they should try their luck in South Africa.