Educational risk factors for psychological truancy in Lesotho: a qualitative exploration

A qualitative case study design was used to explore educational risk factors that may contribute to psychological truancy in a Lesotho secondary school. Purposively sampled teachers (n = 4, females = 50%) and pupils (n = 4, females = 75%), who have experience of psychological truancy, took part in a focus group and individual interviews. Inductive content analysis was used to analyse data emanating from the interviews. The findings indicate that pupil–teacher relationships, the use of English as medium of instruction and a lack of resources may be educational risk factors contributing to psychological truancy. Positive pupil–teacher relationships and active classroom engagement are prerequisites for successful and active learning.     

Archie Mafeje and the question of African philosophy: A liberatory discourse

Philosophy and the social sciences, at least in modern times, are largely a by-product of the West – Europe and the Americas. This is to say that the West has a monopoly over these disciplines. This may be largely attributed to the colonial conquest of many territories by European powers and the resultant subjugation of the peoples concerned. Africans, by and large, are victims of such atrocities on the part of the West. Hence the question of an “African philosophy” arises, or gains momentum, in the (post) colonial era, or at independence. This is because the impulse to philosophise is inextricably linked to the impulse to gain freedom among the bonded. This paper attempts to show how the present subject, Archie Mafeje, dealt with the question of whether or not there exists an “African philosophy”. In responding to the question, it will also be shown what philosophy really is (indeed, must have to be) and occasion will be had to remark as to its distinctive practices within the African context. This is to be understood as a broader philosophy of liberation which liberates philosophy from the received Euro-American contours and consequently liberates the colonised and oppressed, the African in particular, with its engagement with the (post) colonial, neo-colonial condition and remedies for the (dis)order thereof.