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Conceptualising (African) Philosophy of Education as the Creation of Concepts-in-Place
In an era of globalised curricula, algorithmic teaching, and educational policies often imported from
distant capitals, the question of what education is for has never been more urgent. To engage with
this question philosophically is not an academic luxury; it is a practical necessity. This essay argues
that a distinctly African philosophy of education can be understood as the activity of creating
concepts-in-place. This means moving beyond abstract, universalist definitions of education to a
grounded, contextual, and critical practice. First, I will define philosophy as a critical activity and
argue for its essential role in navigating a complex world. Second, I will explore the dynamic
relationship between place, concepts, and philosophy, demonstrating how a shift in location
fundamentally reshapes educational ideas. Ultimately, conceptualising philosophy of education as
the creation of concepts-in-place offers a powerful response to colonial legacies and a meaningful
path towards educational relevance and justice.
1. Philosophy as a Critical Activity in a Complex World
Philosophy is often misrepresented as a collection of esoteric theories or the detached contemplation
of eternal truths. However, a more robust and functional definition positions philosophy not as a
body of static knowledge, but as an activity—specifically, the critical practice of questioning
assumptions, analysing concepts, and examining the coherence of arguments (Waghid, 2014). In this
view, philosophy is what we do when we refuse to accept taken-for-granted answers. It is the art of
asking: “What do we mean by that?”; “Why do we believe this?”; and “What follows if we act on
this assumption?”.
In the context of education, this philosophical activity is indispensable. Our world is characterised by
what Zygmunt Bauman termed “liquid modernity”—a state of constant flux where traditional
structures and certainties dissolve (Bauman, 2000). Educational institutions are bombarded with
competing demands: to prepare students for a volatile job market, to foster national identity, to
inculcate global citizenship, to heal historical traumas, and to drive technological innovation.
Without philosophical scrutiny, educators risk becoming uncritical technicians, implementing
policies whose underlying assumptions may be flawed, harmful, or irrelevant. For instance, the
global push for standardised testing assumes a singular, quantifiable definition of “intelligence” and
“success.” A philosophical approach questions this: does a test score capture the full richness of a
child’s being? Whose interests does this measurement system serve? By questioning fundamental
goals, philosophy transforms education from a mere delivery system for content into a reflective
practice of human formation (Biesta, 2015). It is, therefore, a necessity for preventing education
from becoming a tool of alienation rather than liberation.
2. The Dynamic Relationship Between Place, Concepts, and Philosophy (of Education)
If philosophy is critical questioning, then its direction and substance cannot be universal. They are
profoundly shaped by place. In this essay, “place” is not synonymous with a point on a map. Rather,
it is a lived space—a dense web of physical environment, cultural traditions, historical experiences
(including colonialism and apartheid), languages, kinship structures, and socio-economic realities
(Dei, 2012). Place is the soil from which meaning grows. Concepts are the building blocks of our
thinking about education: ideas like ‘the child’, ‘teacher’, ‘knowledge’, ‘intelligence’, and
‘discipline’. Finally, philosophy of education is the critical activity that interrogates the relationship
between these two terms. The central claim is that concepts are not timeless or placeless; they carry
the fingerprints of their origin. Therefore, to do philosophy of education authentically in Africa is to
engage in the work of creating concepts-in-place—forging new, locally responsive ideas from the
raw material of a specific context.
Conceptualising (African) Philosophy of Education as the Creation of Concepts-in-Place
In an era of globalised curricula, algorithmic teaching, and educational policies often imported from
distant capitals, the question of what education is for has never been more urgent. To engage with
this question philosophically is not an academic luxury; it is a practical necessity. This essay argues
that a distinctly African philosophy of education can be understood as the activity of creating
concepts-in-place. This means moving beyond abstract, universalist definitions of education to a
grounded, contextual, and critical practice. First, I will define philosophy as a critical activity and
argue for its essential role in navigating a complex world. Second, I will explore the dynamic
relationship between place, concepts, and philosophy, demonstrating how a shift in location
fundamentally reshapes educational ideas. Ultimately, conceptualising philosophy of education as
the creation of concepts-in-place offers a powerful response to colonial legacies and a meaningful
path towards educational relevance and justice.
1. Philosophy as a Critical Activity in a Complex World
Philosophy is often misrepresented as a collection of esoteric theories or the detached contemplation
of eternal truths. However, a more robust and functional definition positions philosophy not as a
body of static knowledge, but as an activity—specifically, the critical practice of questioning
assumptions, analysing concepts, and examining the coherence of arguments (Waghid, 2014). In this
view, philosophy is what we do when we refuse to accept taken-for-granted answers. It is the art of
asking: “What do we mean by that?”; “Why do we believe this?”; and “What follows if we act on
this assumption?”.
In the context of education, this philosophical activity is indispensable. Our world is characterised by
what Zygmunt Bauman termed “liquid modernity”—a state of constant flux where traditional
structures and certainties dissolve (Bauman, 2000). Educational institutions are bombarded with
competing demands: to prepare students for a volatile job market, to foster national identity, to
inculcate global citizenship, to heal historical traumas, and to drive technological innovation.
Without philosophical scrutiny, educators risk becoming uncritical technicians, implementing
policies whose underlying assumptions may be flawed, harmful, or irrelevant. For instance, the
global push for standardised testing assumes a singular, quantifiable definition of “intelligence” and
“success.” A philosophical approach questions this: does a test score capture the full richness of a
child’s being? Whose interests does this measurement system serve? By questioning fundamental
goals, philosophy transforms education from a mere delivery system for content into a reflective
practice of human formation (Biesta, 2015). It is, therefore, a necessity for preventing education
from becoming a tool of alienation rather than liberation.
2. The Dynamic Relationship Between Place, Concepts, and Philosophy (of Education)
If philosophy is critical questioning, then its direction and substance cannot be universal. They are
profoundly shaped by place. In this essay, “place” is not synonymous with a point on a map. Rather,
it is a lived space—a dense web of physical environment, cultural traditions, historical experiences
(including colonialism and apartheid), languages, kinship structures, and socio-economic realities
(Dei, 2012). Place is the soil from which meaning grows. Concepts are the building blocks of our
thinking about education: ideas like ‘the child’, ‘teacher’, ‘knowledge’, ‘intelligence’, and
‘discipline’. Finally, philosophy of education is the critical activity that interrogates the relationship
between these two terms. The central claim is that concepts are not timeless or placeless; they carry
the fingerprints of their origin. Therefore, to do philosophy of education authentically in Africa is to
engage in the work of creating concepts-in-place—forging new, locally responsive ideas from the
raw material of a specific context.
