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“God is not Christian”: A case for decolonising of Religious education for inclusive education in Lesotho schools
... Decolonizing curriculum does not necessitate the removal of 'western' knowledge but entails changing ways in which this knowledge dominates while excluding alternative knowledge in the curriculum (Unterhalter et al., 2019). Specifically, decolonizing Religious Education involves thinking and acting to ensure every student irrespective of their religious affiliations feels accepted within the education system (Ntombana & Mokotso, 2018), including followers of African Traditional Religion. Religious Education has changed from being denominational within Christian traditions, to one that acknowledges and respects the diversity of other religions and beliefs in the society (Byrne, 2014). ...
... Religious Education has changed from being denominational within Christian traditions, to one that acknowledges and respects the diversity of other religions and beliefs in the society (Byrne, 2014). Thus, decolonizing Religious Education is about inclusion, recognition and affirmation, in terms of pedagogy and achievement (Ntombana & Mokotso, 2018). Since decolonizing Religious Education is a developmental process, it requires sustainable commitment by different players. ...
... Decolonization of Religious Education is the ultimate call for freedom and African identity that reaffirms African values and beliefs (Katola, 2014;Msila 2017). Thus, to Ntombana & Mokotso (2018) decolonizing Religious Education is about challenging and changing religious systems, structures and assumptions brought by colonisation. ...
Decolonizing knowledge is the process of questioning, changing and transforming imposed theories and interpretations brought about by colonial systems. In particular, decolonizing Religious Education involves challenging religious systems and structures imposed by colonial masters. During the colonial period, religion was used as a tool of 'racism', 'apartheid' ‘indoctrination’, ‘evangelisation’ and ‘exploitation’, yet it is a subject that acknowledges and respects the diversity of African beliefs and culture. By decolonizing the Religious Education curriculum, the subject is likely to become a powerful tool for promoting sustainable development in Africa. In this paper, I argue that decolonized Religious Education is likely to contribute to development in Africa in a variety of ways; resolving conflict and peacebuilding, management and conservation of natural resources, in addition to promoting appropriate religious beliefs and moral values. I conclude this paper by presenting a rationale for the inclusion of a multi-faith Religious Education curriculum in Kenya, while decolonizing Religious Education pedagogical approaches, in order to actualise Kenya's Vision 2030 and Big Four Agenda of the Jubilee Government
... In some countries (e.g. Nigeria, Tanzania, Uganda and Lesotho) there has been little attention (if at all) given to RE in terms of pedagogical development and therefore the subject remains pretty much in a missionary/colonial formulation (Rukyaa 2007;Ntombana and Mokotso 2018;Josephine 2018). ...
... As in many countries in the region, churches still operate a substantial percentage of public schools, seen as retainers of their Christian identity. In Malawi and Lesotho, for example, churches own or control about 80% and 90% of public schools, respectively, a situation largely unchanged since colonial/ missionary times (see Matemba 2013;Ntombana and Mokotso 2018). In these schools, Christian RE remains the mainstay of education and as such, decolonising RE has always met stiff resistance from churches and Christian parents who see RE in terms of identity keeping and faith propagation. ...
... Related to stakeholder 'gate keeping', is the issue of teachers who self-declare their religious allegiance because they see their role as Christian apologists or at least seek to present Christianity in a good light to the children (Museka 2019;Simuchimba 2001). Such teachers obstruct attempts to decolonise RE or hardly adopt decolonised approaches because they see their role as extension of the missionary (whether they realise it or not) project whose strategy is to indoctrinate children into a Christian worldview underpinned by a neo-colonial framework (see Ntombana and Mokotso 2018;Ndlovu 2014;Simuchimba 2001). A comparative study of RE in Malawi and Ghana captured the following sentiment from a (Christian) teacher: I do not accept these other religions as worth teaching in our schools, essentially, because we Christians desire to convert these people to our religion, and thus, it defeats logic on my part to teach a religion I want children to convert from. ...
Through the lens of an anticolonial (as opposed to postcolonial) analytical framework, this conceptual paper examines decolonising efforts (and failures) in Religious Education (RE) as a school subject in post-independent sub-Saharan Africa. It critiques the missionary/European epistemological hegemony that continues to render RE a colonial rather than a postcolonial project. Beyond rhetoric of the impact of colonialism, the paper laments the perversity of a ‘colonial caged mentality’ affecting the conceptualisation of RE in what is supposed to be a postcolonial milieu in which Africans should design school curricula that suit their particular needs. It calls for the re-conceptualisation of RE de-linked from colonial/Eurocentric thought patterns and presents an ‘envisioned’ decolonised RE (post-confessional, inclusive and multi-faith) that speaks to the political and socio-cultural reality of a postcolonial environment in sub-Saharan Africa. The argument in this paper is that sub-Saharan Africa should yearn for a paradigm shift not only to ensure the decolonisation of the RE curriculum, but also crucially to challenge embedded colonial residues inherent in stakeholders ‘manning the gates’ ensuring that decolonised RE is supported and implemented effectively in the curriculum and schools.
... These issues present significant challenges that significantly undermine educational efforts to promote social justice. Furthermore, Ntombana and Mokotso (2018) remark that Lesotho has been facing democratic instability, with instances of political disruption and electoral disputes triggering societal conflict. Finally, Mokotso (2017) discusses how Lesotho's educational environment struggles with the challenges of inclusive religion studies, where non-Christian beliefs are excluded from the school system. ...
... In the context of Lesotho, a current study is being undertaken to determine if the country's religious studies teaching and learning aligns with the critical mandate of promoting social justice competences in secondary schools. This is the gap that this study aims to address, taking into account social justice issues such as exclusive religious studies, bullying, violence, discrimination among learners, weakened moral values in schools, and democratic instability 6 (De Wet, 2007;Mokotso, 2017;Mokotso, 2018;Mosia, 2019). Religious studies was supposed to contribute positively to addressing these social injustices. ...
There is a growing interest among countries to update their curricula to respond to contemporary challenges. Among several challenges that threaten the world, social injustice and oppression are some of the key issues. To address these social issues, many countries are updating their curricula with the aim of integrating social justice content into subject curricula, including religious studies. Several studies have endeavoured to investigate the role of religious studies in promoting social justice. However, very little research has directly investigated this issue in Lesotho. Therefore, the current study employed a qualitative case study method to investigate the role of religious studies in cultivating social justice competences, focusing on three schools in Lesotho’s context. Participants in the study were religious studies teachers from three church-owned secondary schools in Leribe district. Their selection relied on purposive sampling, as they possess rich information on the topic. Furthermore, qualitative data collection tools, including non-participatory observations and semi-structured interviews, were employed to collect useful data. To analyse the data from these tools, thematic analysis was used. The findings revealed that religious studies significantly contribute to creating an environment that fosters social justice, fairness, equity, cooperation, and inclusivity. Moreover, the teaching methods employed in religious studies play a crucial role in developing social justice competences. However, the study also highlighted challenges such as limited school resources and inconsistent learner engagement by some teachers. Based on these findings, it is recommended that teacher training programmes be enhanced to equip teachers with the necessary skills and knowledge to effectively integrate social justice themes into their teaching practices. Additionally, a systematic and equitable distribution mechanism for educational resources should be implemented to ensure all schools have access to the necessary materials for promoting social justice competences. By addressing these challenges and implementing the recommended strategies, stakeholders can work together to create a more equitable and inclusive learning environment where learners are empowered to challenge injustice and advocate for positive social change.
... The tenets of an Afrocentric approach to inclusive education are not limited to the demands of "what is learnt, by whom, and how quickly it is learnt, to consider questions of how the knowledge being disseminated is structured and applied particular to diverse and inclusive classrooms" (van Wyk 2014, p. 292). More so, inclusive education is the kind of education that strives to create a conducive environment free from barriers of learning and coupled with availability of relevant and appropriate resources that support the inclusion of those with disabilities in the teaching and learning process (Ntombana and Mokotso 2018). This view is reiterated by Ackah-Jnr (2020, p. 171) who posits that, "having knowledge, skills and positive attitudes towards inclusive education has been conceptualised as an indication of preparedness for inclusive practice." ...
... Moreover, in the context of Lesotho, there seems to be an urgent need for robust research on teaching and learning strategies that accommodate inclusive education due to specific barriers such as 'culture, overcrowding, lack of resources and socio-economic backgrounds' (Leballo et al. 2021). Additionally, in order to teach meaningful and inclusive education content, schools need to devise user friendly environments that would facilitate smooth interactions between and among teachers, learners and families so that they have a sense of belonging (Ntombana and Mokotso 2018). ...
International treaties and protocols consider education as a fundamental human right. African countries, are no exception as they also consider education as a fundamental human right. It is by association that inclusive education, should also be considered and treated as a fundamental human right. Hence the reason that this chapter seeks to find the place for African perspectives in the context of inclusive education content, conversations and policy debates. The author acknowledges that Africa is trailing behind its peers when it comes to the effective implementation of relevant inclusive education. This is evidenced by the content taught in schools, the deliberations evidenced through inclusive education research and the inclusive education policy stipulations. This chapter seeks to contribute to research on inclusive education in the African context by highlighting the current practices and suggesting solutions that can reverse and redress the current status quo. The findings from the research suggest that policies on inclusive education, are ambiguous and not actually relevant to the African context because mostly donor driven. The chapter recommends that for Africa, in particular Lesotho, to offer relevant inclusive education, it needs to adapt (during ratification) international guidelines whose stipulations seem to be mainly inclined to more developed countries to its specific situation which is underprivileged.KeywordsAfrican perspectivesEducationFundamental human rightInclusive educationLesothoPolicies
... One key area that requires improvement is religious inclusiveness, as the current approach to Religious Education in Lesotho predominantly focuses on Christianity, neglecting other religious traditions. This exclusionary approach assumes that the majority of people in Lesotho are Christians, thereby marginalising and discriminating against students from minority faith groups (Ntombana & Mokotso 2018). This form of religious structural violence can create tensions and divisions, and if left unaddressed, may escalate into direct violence beyond the school setting. ...
This article utilises Gadamerian hermeneutics method and Freirean theory of the purpose of Religious Education to explore how Religious Education can contribute to achieving United Nations Sustainable Development Goal (SDG) 4, emphasising education for sustainable development. The study contends that Religious Education in Lesotho occupies a distinctive position in the education system, surpassing other countries in its extensive integration. Due to historical factors, Religious Education is taught in nearly all religiously affiliated schools, comprising about 90% of all educational institutions in Lesotho, and even in certain public schools. The curriculum of Religious Education in Lesotho aligns directly with the educational objectives of SDG 4. Additionally, Lesotho’s Religious Education corresponds to three levels of school education for sustainable development: whole school approach, classroom approach, and community approach. Nevertheless, the study asserts that for Religious Education in Lesotho to better align with education for sustainable development, various enhancements are required. Firstly, inclusivity across all religious traditions is essential, moving beyond a sole focus on Christianity. Secondly, there is a need for wider dissemination and implementation of Religious Education in all schools, irrespective of their affiliation. Lastly, a shift from traditional pedagogies to transformative approaches is recommended to boost the effectiveness of Religious Education in advancing sustainable development.Contribution: This article contributes by analysing Lesotho’s case and its implications for enhancing Religious Education teaching to effectively address SDGs. It broadens existing knowledge on Religious Education’s potential as a platform for sustainable development and provides recommendations for its improved implementation in a specific context.
In this chapter, we draw on perspectives from five countries south of the Sahara (Malawi, Ghana, Zimbabwe, South Africa and Lesotho) as 'representative' contexts to understand the situation, treatment and challenges encountered by religious minority learners and their experiences of school life. We explore how religion inherent in the discourse, and the socio-cultural imperatives imbricated by school culture, global forces, policy (or its absence), curriculum and classroom discourse have the potential to impact on school life of learners from diverse religious orientations. Insights from these five supra-national contexts provide an understanding of the (unenviable) experience of religious minorities in school contexts dominated by a hegemonic deflection of the majoritised normative religion such as Christianity, and by contrast the suppression of minority religious identities. We reveal the tokenistic nature of some school practices to make it appear like religious minority presence is recognised. Left with no choice, how religious minorities seek redress through the courts is explored. In the final section, we highlight the consequences of religiously minoritising learners at school.
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