Faculty of Humanities (ETDs)
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Item A Critical Inquiry into The Ethical Justification(s) For Decriminalising Cannabis Use In South Africa(University of the Witwatersrand, Johannesburg, 2024) Moolla, Sadiyyah; Attoe, Aribiah DavidThe right to privacy, as contained in the Constitution of the Republic of South Africa, grants individuals the right to engage in certain activities, insofar as those activities are private, without infringement by individuals or the state. The said right is what was relied upon by the Constitutional Court in the decision to decriminalize Cannabis, for private use. However, there is a marked difference between that which is legal and that which is moral. In this thesis, I will grapple with the ethical justifications for the decriminalization of Cannabis. Using the Ubuntu ethical theory, I will show that there is in fact no ethical justification for impeding on a moral agent’s right to consume cannabis. I will begin by providing some arguments for and against the legalisation of cannabis use, showing their merits and their demerits. I will then provide an account of Ubuntu ethics and show how its tenets bear on the right to consume cannabis.Item Ethical Foundations For International Investments In Developing Poor African Countries(University of the Witwatersrand, Johannesburg, 2024) Xate, Lulamile L.; Attoe, Aribiah DavidThere is a moral and ethical obligation for the rich and developed nations and their business corporations to invest in and trade ethically with Africa. This moral obligation extends to African leaders and elites who facilitate the continued exploitation of Africa and corruption in the post-independence period. To reveal this obligation and its basis, I begin by reviewing and exploring the history of African colonialism in pursuit of capital profit maximization within the imperialist framework and its consequences, focusing on its immoral and unethical practices. I then show that the moral foundations of colonialism and post-independence African leadership have not been considered in understanding African underdevelopment in relation to the prosperity of other nations, and the role of African leaders. Finally, I argue there are morally right actions that can plausibly change this. I explicate this using three moral philosophical approaches – Kantian, Utilitarian and Ubuntu African relational ethics.Item What is ‘Black Tax’? : A Study of the Experiences and Understandings of ‘Black Tax’ amongst Young Black Professionals in South Africa(University of the Witwatersrand, Johannesburg, 2022-07) Dube, Luthando Nolwazi; Ally, Shireen‘Black Tax’ is a colloquial term used to refer to a system of extended kinship support which is prevalent in Black communities in South Africa. South Africa is a country characterised by high levels of racial inequality and unemployment, due to an extended history of European colonisation, apartheid, and their long-lasting effects. In this context, Black South Africans having a regular source of income has become rare enough to be considered a ‘privilege’ and for young Black professionals in particular, it comes with the responsibility to care for their families, both immediate and extended. As a result, young Black professionals have been described as the ‘sandwich generation’, stuck between supporting both present and past generations due to greater access to education and opportunities. This study sought to explore how young Black professionals experience and understand ‘Black Tax’ in South Africa. The study looked into the different ways in which Black professionals provide support and additionally, whether there is an expectation of such support, and how it is experienced and understood by them as the givers. A qualitative research approach formed the basis of this study, based on semi-structured, non-contact telephonic interviews with eight young Black professionals identified through the snowball sampling technique. Some results from this study found that young Black professionals narrate ‘Black Tax’ both as an obligatory expectation, and also as they frame it, as an extension of Ubuntu. The study demonstrates how ‘Black Tax’ consists of mainly two things: debt and obligations of reciprocity (paying back) and thanksgiving; or the expectation as a result of having experienced similar kindness (paying forward). ‘Black Tax’ is not limited to financial contributions alone and young Black professionals have categorised their ‘Black Tax’ to include mainly shared assets, financial, non-financial, and voluntary acts and not limited to emotional support. The findings suggest that young Black professionals in this study understand the context in which ‘Black Tax’ exists in South Africa and that their experience of it is shaped by the social standing of their families, which influences the manner in which they engage in the practice of ‘Black Tax’. Furthermore, although young Black professionals experience ‘Black Tax’ in different ways, it is clear that they face the same racialised experience; they thus have a unified Black experience (shared experience).Item “People is people”: African personhood in the works of Bessie Head(University of the Witwatersrand, Johannesburg, 2023-08) Castrillón, Gloria Ledger; Hofmeyr, IsabelFrom the vantage point of Bessie Head’s oeuvre as a whole, I trace the development of her approach to personhood. Rooted in a post-oppositional view of love expressed as acts of ubuntu, she develops a new paradigm of African personhood distinct from western conceptions of the person. In Nguni languages, ubuntu is the term given to the view that personhood derives from a network of relationships, encapsulated in the saying “I am because you are; we are because you are” (Ogude, 2018, p. 1, emphasis in original). Rejecting the forms of literary and political protest of her time and focusing on the rural context, Head applies three narrative tools to lever change. These are, love-based relationships between individuals; love as acts of ubuntu between people; and sage philosophers who mediate history, embedding Head’s view of personhood in Africa’s history. Chapter 1 places Head’s works in context and sets out the parameters of the relationship between law and human rights. The chapter examines the post-oppositional approach which informs Head’s attempts to deviate from binary-based views of tradition and progress, western and African, from which she proposes her particular view of African personhood. Chapter 2 examines Head’s life, works and critical reception. Chapter 3 examines human rights with specific reference to South Africa’s Freedom Charter. The Charter and the political pressures surrounding its generation were central to Head’s contemporaries’ protest literature. Head rejects this genre, so the chapter also surveys her political outlook. In Chapter 4, the roots of Head’s re-envisioning are examined in The Cardinals and When Rain Clouds Gather. In these early novels, Head uses love as the stimulus for personal and communal change. In The Cardinals, love is individual, and change is limited to two characters. In When Rain Clouds Gather, love expands in scope and, realised through acts of ubuntu, provides the foundation for the marriages and other individual relationships. Together, these enable the realisation of personhood in the context of community. In Chapter 5, the operation of love extends further in Maru and A Question of Power. In Maru, love is tasked with overturning the foundations of racism and reversing the tyranny of tribal, hereditary supremacy. In A Question of Power, love is set against its biggest foe: evil and Satan. By the end, however, it is clear it is unable to perform the transformative social work Head assigns it. Thus, in the last three books, she galvanizes a set of semi-fictional, semi-historical sage philosophers whose words and actions typify her post-oppositional reconceptualisation of Serowe’s history. Chapter 6 examines the liminal position of The Collector of Treasures as it bridges the transition from the first four to the last two texts. In it, diverse storytellers debate the incongruities and ambiguities in the African and western traditions. Chapter 7 examines how Head’s sages become more overt spokespeople for her argument that change is essentially African and animated by love and ubuntu will give rise to an African personhood. In Serowe: Village of the Rain Wind, Khama the Great, Tshekedi Khama and Patrick van Rensburg are actualised African persons as they effect love-grounded, ubuntu motivated change, creating the basis of Africa’s future. In A Bewitched Crossroad, Head uses the fictional interpolations of her most developed sage, Sebina, to mine both the ‘real’ history of Southern Africa and western ways to develop a post-oppositional African vision. In the Chapter 8, Head’s efforts to breathe life into a new ‘race’ of Africans are summed up. Head proposes that ‘African’ is not defined by race, colour or ethnic identity, but by post-oppositional responses, the ability to transform the lives of others, and leadership qualities needed for the future. Identifying the common thread across the texts clarifies Head’s articulation personhood as embedded in Africanness and not in the western presumptions underpinning the novel form.