how to write a bibliography about bantu education

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Bantu Education Act

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• South African History Online - Bantu education and the racist compartmentalizing of education
• South Africa - Overcoming Apartheid Building Democracy - Bantu Education
• Academia - To What extent did the Bantu Education Act change the system of Black Education in South Africa?
• Swarthmore College - Global Nonviolent Action Database - Black South Africans boycott Bantu education system, 1954-1955
• St. John Fisher University - Fisher Digital Publications - Bantu Education

Bantu Education Act , South African law , enacted in 1953 and in effect from January 1, 1954, that governed the education of Black South African (called Bantu by the country’s government) children. It was part of the government’s system of apartheid , which sanctioned racial segregation and discrimination against nonwhites in the country.

From about the 1930s the vast majority of schools serving Black students in South Africa were run by missions and often operated with state aid. Most children, however, did not attend these schools. In 1949 the government appointed a commission, headed by anthropologist W.W.M. Eiselen, to study and make recommendations for the education of native South Africans. The Eiselen Commission Report (1951) urged the government to take charge of education for Black South Africans in order to make it part of a general socioeconomic plan for the country. In addition, the report stated that the schooling should be tailored toward the needs and values of the cultures of the communities in which the schools were located. The prescriptions of the commission were generally followed by the Bantu Education Act.

Under the act, the Department of Native Affairs, headed by Hendrik Verwoerd , was made responsible for the education of Black South Africans; in 1958 the Department of Bantu Education was established. The act required Black children to attend the government schools. Teaching was to take place in the students’ native tongue, though the syllabus included classes in English and Afrikaans . Instruction was mandated in needlework (for girls), handcraft, planting, and soil conservation as well as in arithmetic , social studies, and Christian religion. The education was aimed at training the children for the manual labour and menial jobs that the government deemed suitable for those of their race, and it was explicitly intended to inculcate the idea that Black people were to accept being subservient to white South Africans. Funding for the schools was to come from taxes paid by the communities that they served, so Black schools received only a small fraction of the amount of money that was available to their white counterparts. As a result, there was a profound shortage of qualified teachers, and teacher-student ratios ranged from 40–1 to 60–1. An attempt by activists to establish alternative schools (called cultural clubs because such schools were illegal under the education act) that would give children a better education had collapsed by the end of the 1950s.

High schools were initially concentrated in the Bantustans , reserves that the government intended as homelands for Black South Africans. However, during the 1970s the need for better-trained Black workers resulted in the opening of high schools in Soweto , outside Johannesburg . Nonwhite students were barred from attending open universities by the Extension of University Education Act (1959). The Bantu Education Act was replaced by the Education and Training Act of 1979. Mandatory segregation in education ended with the passage of the South African Schools Act in 1996, but decades of substandard education and barriers to entrance to historically white schools had left the majority of Black South Africans far behind in educational achievement by the beginning of the 21st century.

• DOI: 10.1177/001132557801000302
• Corpus ID: 147138516

The “Bantu Education” System: A Bibliographic Essay

• Victoria K. Evalds
• Published 1 March 1978
• Education, Political Science, History
• A Current Bibliography on African Affairs

86 References

A bibliography on special problems in education in tropical africa, education and legislation in south africa.

• Highly Influential
• 11 Excerpts

Educational Policy and Practice in Tropical Africa: A General Bibliography

The south african bantu education act, bantu education as a facet of south african policy, the educated african: a country-by-country survey of educational development in africa, compiled by ruth sloan associates, south african institute of race relations, education for the bantu: a south african dilemma, guide to south african reference books, government publications, related papers.

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13 Bibliography of Bantu Education Act 1953

Over the years, several books and journals have been written to help us see the Bantu Education Act and it’s effects in different perspectives.

Many of these books are not published online because of the inaccessibility of internet facilities as at then. However, a search through University libraries and historic archives will help you get one of these publications.

Here is a bibliography of sources related to the Bantu Education Act of 1953:

1. Bantu Education: A Discussion of the Separate Educational Facilities for Non-White South Africans 

Bibliography.

Department of Bantu Education. Bantu Education: A Discussion of the Separate Educational Facilities for Non-White South Africans. Pretoria: Government Printer, 1954.

This government publication provides an overview of the Bantu Education system, including its objectives, curriculum, and funding.

2. The Political Economy of Race and Class in South Africa

Magubane, Bernard M. The Political Economy of Race and Class in South Africa. New York: Monthly Review Press, 1979.

This book examines the ways in which race and class intersect in the context of South African society, including the impact of apartheid policies like Bantu Education on economic inequality and social mobility. Available on Google Books  

3. The Bantu Education Act and Its Consequences 

Motala, Shirin. “The Bantu Education Act and Its Consequences.” South African Journal of Education 23, no. 3 (2003): 206-210.

This journal article examines the impact of the Bantu Education Act on educational opportunities and outcomes for non-white South Africans, including the ways in which it perpetuated systemic inequality.

4. Separate and Unequal: The Bantu Education Act and South African Apartheid 

Spiegel, A. D. “Separate and Unequal: The Bantu Education Act and South African Apartheid.” The Journal of Negro Education 69, no. 3 (2000): 192-202.

This journal article explores the connection between the Bantu Education Act and the broader system of racial discrimination and oppression known as apartheid, including the ways in which it reinforced social and economic inequality.

Related: 47 Questions and Answers Based on Bantu Education Act

5. The Bantu Education Act and African Resistance in South Africa 

Walker, Cherryl. “The Bantu Education Act and African Resistance in South Africa.” Journal of Southern African Studies 4, no. 2 (1978): 157-177.

This journal article examines the ways in which black South Africans resisted the Bantu Education system through various forms of protest and activism, including boycotts, demonstrations, and civil disobedience.

6. The Bantu Education Act and South African Education, 1953-1968

Webster, Eddie. “The Bantu Education Act and South African Education, 1953-1968.” Journal of African History 13, no. 4 (1972): 637-654.

This journal article provides a historical overview of the Bantu Education system, including its origins, implementation, and evolution over time, as well as the ways in which it shaped the educational landscape of South Africa more broadly.

7. The Bantu Education Act: A Failure of Democracy 

Wilson, Francis. “The Bantu Education Act: A Failure of Democracy.” South African Journal of Education 31, no. 4 (2011): 440-452.

This journal article argues that the Bantu Education Act was a failure of democracy, as it denied non-white South Africans the right to a quality education and perpetuated systemic inequality, thereby undermining the principles of democratic governance.

8. The Making of Bantu Education: A Historical Overview 

Bundy, Colin. “The Making of Bantu Education: A Historical Overview.” Journal of Curriculum Studies 18, no. 5 (1986): 423-431.

This article provides a historical analysis of the development of Bantu Education in South Africa and how it served the interests of the apartheid government. It also explores the resistance to Bantu Education and the role of education in the struggle against apartheid. It remains an important resource on the topic.

Related: 10 Effects & Impact of Bantu Education Act in South Africa 

9. A History of African Higher Education from Antiquity to the Present 

Lulat, Y. G.-M. A History of African Higher Education from Antiquity to the Present: A Critical Synthesis. Westport, CT: Praeger, 2005.

This book provides a comprehensive history of higher education in Africa, including a discussion of the impact of apartheid-era policies like Bantu Education on access to higher education and academic freedom. Available on Google Books

10. Bantu Education, Colonialism and Christian National Education 

Saleh, Fatima. “Bantu Education, Colonialism and Christian National Education: The Origins of Apartheid Education in South Africa.” Journal of Pan African Studies 3, no. 7 (2010): 146-159.

This journal article examines the historical roots of the Bantu Education system, including its connections to colonialism and Christian National Education, as well as the ways in which it was used to promote white supremacy.

11. Inscribing Race on the Body: The Logic of Apartheid Education 

Soudien, Crain. “Inscribing Race on the Body: The Logic of Apartheid Education.” Comparative Education Review 38, no. 2 (1994): 168-185.

This journal article analyzes the ways in which the Bantu Education system was designed to reinforce and perpetuate racial inequality in South Africa, including the ways in which it inscribed race onto the bodies and minds of black South Africans.

12. From Christian National Education to Bantu Education 

Van der Walt, Johannes L. “From Christian National Education to Bantu Education: The Evolution of Apartheid Education, 1924-1954.” Journal of Educational Studies 11, no. 1 (2012): 77-99.

This book explores the complex relationships between education, equality, and human rights, including a discussion of the impact of apartheid-era policies like Bantu Education on the educational opportunities and outcomes of marginalized groups in South Africa.

13. Apartheid and Education: The Education of Black South Africans 

Horrell, Muriel. Apartheid and Education: The Education of Black South Africans. London: Routledge & Kegan Paul, 1978. 

This book examines the impact of apartheid policies on the education of black South Africans and how education was used as a tool for resistance and liberation. It provides a comprehensive analysis of the effects of apartheid on South African society and remains an important resource on the topic.

Related: Bantu Education Act Essay (300 Words) + PDF

These books and articles provide a range of perspectives on the Bantu Education Act of 1953 and its impact on South African society. 

They explore the political, social, economic, and historical factors that led to the creation of this system, as well as its consequences for education, equality, and human rights in South Africa. 

By examining the complex relationships between race, class, gender, and other forms of social difference, they offer insights into the ongoing struggles for justice and equality in the post-apartheid era.

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Lorne Bair Rare Books

Bantu Education in the Union, 1949-1959: A Bibliography

Cape Town: School of Librarianship, University of Cape Town, 1965. First Edition. Octavo (22.5cm.); original green staplebound card wrappers; [4],iii,[1],24pp. About Fine. Bibliography on education during the early years of apartheid originally compiled in 1959 in partial fulfilment of the requirements for the Higher Certificate in Librarianship.

Price: $35.00

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Bantu Education in South Africa Essay

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Introduction

Views of structural functionalists on education, neo-marxist perspective on education, nature of bantu education, criticism of bantu education, works cited.

Education is an important aspect of development in any society. It contributes towards societal development by preparing learners with the relevant skills, values and attitudes they require to take occupational roles in their future lives. This implies that educational systems play a vital role in determining the well-being of a country.

For many years, South Africa was exposed to discriminatory actions resulting from the apartheid system. This was extended to the education sector through the introduction of the Bantu Education. This Essay focuses on the nature of the Bantu education system and its shortcomings in the eyes of structural functionalists and neo-Marxist sociologists.

There are different structural-functionalist approaches used in the study of sociology of education. However, the most important ones are derived from the works of famous sociologists Durkheim and Parsons. Until the late 1960s and early 1970s, sociological thinking on matters of education was dominated by structural functionalism. Functionalist sociologists of education look at how education contributes towards the well-being of the society.

The provision of social solidarity and value consensus is the strongest of the functional contributions that education makes to the society. Education as socialization is associated with transmission of culture, values and norms that enable people to stick together and facilitate social life in highly traditional social communities. Similarly, the modern education system is supposed to hold modern societies together.

This thinking is founded on the need to deal with the characteristics associated with the transition from simple traditional to complex and modern societies. Complex modern societies involve a change from a homogeneous life based on rural kinship into concentrated but heterogeneous populations in societies which live in urban areas and characterised by differentiated division of labor.

Mass education is a tool that can be used in such societies to instill proper rules and curricula in children that bind them and the new form of society together. This makes it possible for non-kinship -based, consensual and cooperative lives to be established. This was the argument of sociologist Durkheim (Martin 6).

After the establishment of industrial capitalist society, Parson advanced an argument that the function of education was to create a bridge between the primary socialization that took place at home and adult life preparation. He focused on the role of the school in equipping children with universalistic values as opposed to the particularistic ones obtained from the family.

Particularistic roles are the ascribed ones such as the role and status of an individual, such as his/her place in the family. Universalistic roles on the other hand emphasize the teachings that on the basis of birth, nobody is better than the other. According to structural functionalists, education is the basis of modern society where it socializes children and equips them with the necessary skills for adult life and to function in a modern society marked by universalistic values.

They also believe that education plays an important role in modernizing the society as opposed to mere transition from simple to modern. In addition, the role of education in helping the society adapt to changes in the broader environment such as the competitive advantage cannot be underestimated.

There are numerous neo-Marxist approaches to education but the most influential ones are those of Bowles and Gintis who argue that the education system leads to the production of a capitalist society. According to them, the purpose of education in a capitalist society is to reproduce capitalist relations of production meaning profit, capitalist power and capitalist control of power. They believe in a correspondence principle which explains how the school corresponds with work that serves this purpose.

Its function is to reproduce labor in the sense that it provides enough quantities of the different labor types capitalists need. In addition, it reproduces the right type of the labor required by capitalists since it dampens the desire towards class struggle and instead isolates pupils into the highly class-stratified roles they will occupy in the job market once they leave school. Ideally, the purpose of the school is to isolate and integrate pupils into the capitalist society (Blackledge and Hunt 136).

Neo-Marxists argue that for both capitalist and working class children, schools take over from families and socialize the child into the primary societal values, norms, roles and attitudes. The correspondence they talk of between the school and workplace is meant to prepare pupils to assume occupational roles. Schools are organised in a hierarchy and run along authoritarian lines. Learning is also extrinsically motivated rather than being intrinsically motivated.

These characteristics of schools the neo-Marxists argue that are replicated in the workplace where the workers follow the orders given by their bosses without questioning. There motivation is only an extrinsic one in the form of the wages they get.

While formal curriculum is mandated with the task of giving pupils the basic literacy and numeracy they require in their future jobs, the correspondence between school and work is a form of hidden curriculum that prepares them to politically and ideologically embrace life in a capitalist society.

They are prepared to be obedient, docile, passive and loyal to authorities and hierarchy. According to the neo-Marxists, the bottom line is that only a revolutionary transformation of the capitalist mode of production as a whole can lead to a transformed education system.

After the national party came into power in 1948, the neglect and limitation that had characterised native education from 1910 paved the way for strict state control for black education. This control marked the disappearance of the mission school system which was faced by many challenges despite the fact that it was an important educational institution.

The national party government was committed to eliminate the tolerant laissez-faire perceptions towards black education. The Bantu Education Act of 1953 made it possible for the enactment of legislation that was aimed at promoting Christian National Education separate development.

Bantu Education in South Africa was intended at providing the ruling elites with a cheap and submissive labor. In addition, it aimed at resolving the urban crisis that had developed in the 1940s and 1950s due to industrialisation and rapid urbanisation. This was caused by the collapsing homeland agriculture and the expansion of secondary industrialisation after the Second World War. Transport, housing and wages were not enough for the increasing number of working class people who lived in towns.

The response to the breakdown of these services and poor conditions was squatter movements and the formation of trade unions. Radical oppositions to political activities became the norm, accompanied by the leadership of the African National Congress. The increasing levels of poverty became a threat to the physical productivity of the white elites. Social stability in the 1940s was either obstructed by the presence of education or lack of it (Hyslop 80).

Educationalists attributed the increase in crime rates and the defiant nature of youths to the lack of enough schools. They were afraid that political mobilisation was going to be on the increase. Bantu education was therefore ideally aimed at exercising social control over youth and especially those who were working. In addition, there was the need to socialize them in relation to the norms that were regarded as appropriate by the ruling elites alongside producing properly trained and trainable labor.

The uniqueness of Bantu Education was in its adherence to non-egalitarian and racist education. Intellectually, it was believed that such a system of education was important in spreading the idea that the mentality of a native made him suited for repetitive tasks. Such ideas were important in producing a mass education system that was characterised by constrained spending. Although Bantu Education was regarded as a racist-based cheap education, ironically, Africans were responsible for the costs.

They suffered additional taxation in order to fund the cost of African education. The contribution of the state was an annual grant that originated from the general revenue. Taxes raised were used in supplementing the grant where a small percentage was used to develop Bantu Education. The government policy of financing Bantu Education and the increase in the number of students affected the quality due to the worsening of the pupil-teacher ratio.

During the early years of Bantu Education, a lot of effort was made to use the wages earned by Africans as the basis of funding the education instead of taxing employers. Although the national party was not willing to endorse adequate academic training and skills training, the education served the interests and needs of the industry hence there was no ill relationship between capital and the state.

Anybody was in a position to tell that the educational policies of the government were intended at ensuring that black people secured very few opportunities with regard to employment. They were only prepared to render ready unskilled or skilled labor. This was the relationship between the Bantu Education and the industry (Ballantine 55).

Later in the 1950s, Bantu Education was compatible with the significant expansion of the capitalist economy. However, in the 1960s, the educational policies of the state brought about friction between the government and the industry.

The state used force to give its organisational and ideological interests the first over more particular interests of business and the industry. Under the guise of concentrating growth of secondary, technical and tertiary education in the homelands, the government succeeded in using the urban school system as a tool of influx control. Education was used to propagate apartheid policy.

The purpose of any educational system is to equip pupils with relevant knowledge that prepares them for future occupational roles and transforms the society as a whole. However, the Bantu Education that was practiced in South Africa was a faulty education system that could not transform the society.

In the eyes of structural functionalists and neo-Marxist sociologists, it was detrimental to the social and economic development of the country. The main focus of structural functionalists is to look at how education contributes towards the well-being of the society. It plays an important role since it forms the basis of modern society by equipping learners with relevant skills that prepare them for adult life.

However, according to structural functionalists Bantu Education was devoid of this important function of education. It was racist in nature and could not bring the society together. It was inspired by apartheid and instead of preparing the learners for a cohesive society, it led to more divisions. The system was aimed at ensuring that the black people did not get jobs that were regarded as white men’s. In this structural functionalist perspective, the education system was detrimental to the social and economic development of South Africa.

In the eyes of neo-Marxist sociologists, Bantu Education was still harmful to the social and economic development of South Africa. Education to them is supposed to equip the learners with the right attitudes, values and norms that allow them to thrive in a capitalist society.

However, Bantu Education was only interested in giving learners skills that could not allow them to thrive in a capitalist society. For instance, the skills that were being passed to them could only allow them to be used in the provision of cheap unskilled or semi-skilled labor.

Neo-Marxists also believe that education is supposed to equip learners with the right skills to provide various labor types required by capitalists. On the contrary, Bantu Education provided learners with skills that could only be applied in limited areas. It was even a disadvantage to the capitalists since they could not get skilled labor whenever they required it. The education system was therefore detrimental to the social and economic development of South Africa.

Education plays an important role in preparing children for their future occupational roles by equipping them with the right values, norms and attitudes. This enables them to make positive contributions in the society. Although structural functionalists and neo-Marxists hold some differing views on the purpose of education, they both share a common belief that education plays an important role in transforming the society.

However, the Bantu Education in South Africa was discriminatory in nature and prevented societal development. According to the two groups of sociologists, it was detrimental towards the social and economic development of South Africa.

Ballantine, Jeanne. The sociology of education: A systematic analysis, Englewood Cliffs, NJ: Prentice Hall, 1993.Print.

Blackledge, David and Barry Hunt. Sociological interpretations of education, London: Routledge, 1985.Print.

Hyslop, Jonathan. The classroom struggle: policy and resistance in South Africa,1940-1990, Pietermaritzburg: University of Natal Press, 1999.Print.

Martin, Ruhr. The Sociology of Education, Pretoria: University of South Africa, 2006.Print.

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Academic literature on the topic 'Bantu Education Act (1953)'

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Journal articles on the topic "Bantu Education Act (1953)":

Hunter, Mark. "THE BOND OF EDUCATION: GENDER, THE VALUE OF CHILDREN, AND THE MAKING OF UMLAZI TOWNSHIP IN 1960s SOUTH AFRICA." Journal of African History 55, no. 3 (September 22, 2014): 467–90. http://dx.doi.org/10.1017/s0021853714000383.

Ball, Tyler Scott. "Sof’town Sleuths: The Hard-Boiled Genre Goes to Jo’Burg." Cambridge Journal of Postcolonial Literary Inquiry 5, no. 1 (November 27, 2017): 20–35. http://dx.doi.org/10.1017/pli.2017.38.

Verhoef, M. "Funksionele meertaligheid in Suid-Afrika: 'n onbereikbare ideaal?" Literator 19, no. 1 (April 26, 1998): 35–50. http://dx.doi.org/10.4102/lit.v19i1.511.

Campbell, Kurt. "Philological Reversion in Post-Apartheid South Africa: The Sand Writing and Alternate Alphabets of Willem Boshoff." Philological Encounters 3, no. 4 (November 27, 2018): 524–49. http://dx.doi.org/10.1163/24519197-12340053.

giliomee, hermann. "A NOTE ON BANTU EDUCATION, 1953 TO 1970." South African Journal of Economics 77, no. 1 (March 2009): 190–98. http://dx.doi.org/10.1111/j.1813-6982.2009.01193.x.

Klein, Melanie. "Creating the Authentic? Art Teaching in South Africa as Transcultural Phenomenon." Culture Unbound 6, no. 7 (December 15, 2014): 1347–65. http://dx.doi.org/10.3384/cu.2000.1525.1461347.

Bologna, Matthew Joseph. "The United States and Sputnik: A Reassessment of Dwight D. Eisenhower's Presidential Legacy." General: Brock University Undergraduate Journal of History 3 (December 18, 2018): 29–54. http://dx.doi.org/10.26522/gbuujh.v3i0.1722.

Mária, Péter H. "Commemoration of Kárpáti Gizella, the first woman who took her degree in medical science in Kolozsvár at Ferenc József University." Bulletin of Medical Sciences 91, no. 1 (July 1, 2018): 67–74. http://dx.doi.org/10.2478/orvtudert-2018-0001.

Kolbiarz Chmelinová, Katarina. "University Art History in Slovakia after WWII and its Sovietization in 1950s." Artium Quaestiones , no. 30 (December 20, 2019): 161–90. http://dx.doi.org/10.14746/aq.2019.30.8.

Anderson, R. Bentley. "‘To Save a Soul’: Catholic Mission Schools, Apartheid, and the 1953 Bantu Education Act." Journal of Religious History , May 21, 2020. http://dx.doi.org/10.1111/1467-9809.12664.

Dissertations / Theses on the topic "Bantu Education Act (1953)":

Moore, Nadine Lauren. "In a class of their own : the Bantu Education Act (1953) revisited." Diss., University of Pretoria, 2015. http://hdl.handle.net/2263/53445.

Leleki, Msokoli William. "A Critical Response of the English Speaking Churches to the Introduction and Implementation of Bantu Education Act in South Africa." Thesis, University of Pretoria, 2014. http://hdl.handle.net/2263/46253.

Rundle, Margaret. "Accommodation or confrontation? Some responses to the Eiselen commission report and the Bantu education act with special reference to the Methodist church of South Africa." Master's thesis, University of Cape Town, 1991. http://hdl.handle.net/11427/19520.

Legodi, Mapula Rosina. "Issues and trends in shaping black perspectives on education in South Africa : a historical-educational survey and appraisal." Diss., 1996. http://hdl.handle.net/10500/17195.

Legodi, Mapula Rosina. "The transformation of education in South Africa since 1994 : a historical-educational survey and evaluation." Thesis, 2001. http://hdl.handle.net/10500/17196.