NAME:
STUDENTNUMBER:
MODUE CODE: TMS3731
EXAM PERIOD: OCT/NOV 2022
EXAM DATE: 01 NOVEMBER 2022
DECLARATION
I, ……………………………. Student number:…….. Module code: TMS3731. Hereby
declare the following: I understand UNISA’s policy on plagiarism. This examination is
my original work produced by myself. I have duly acknowledged all the other people’s
work (both electronic and print) through the proper reference techniques as stipulated in
this module. I have not copied work of others and handed it in as my own. I have also
not made my work available to any fellow students to submit as their own.
Signature: ………………… Date: 01 November 2022
1
,QUESTION 1
1.1.1. C
1.1.2. D
1.1.3. C
1.1.4. D
1.1.5. B
1.2.
1.2.1. C
1.2.2. E
1.2.3. A
1.2.4. B
1.2.5. D
1.3 Indicate how you would use a personal computer as a teaching and learning
aid in your classroom. (6)
Computers have revolutionised the teaching profession in multiple ways. I can use a
personal computer to record grades, calculate averages, manage attendance and
access data on student performance in online programs and assessments. Computers
have also made it easier for teachers to vary their instructional delivery. Instead of
lecturing at the front of the room for an entire class period, I can incorporate technology
into my lessons to keep students engaged while appealing to a variety of learning
styles. From using computers to create presentations on a topic to showing video clips
that complement the lesson at hand, technology helps me make the content easier for
students to understand.
1.4 List five (5) ways to infuse human rights in Social Sciences teaching. (5)
According to UNISA (2019:12), the following are ways to infuse human rights in Social
Sciences teaching:
1. The materials should be learner-centred and interactive, and encourage
collaborative learning and cooperation.
2. Materials which reflect a bias, or are anti-human-rights may be useful to
incorporate into your teaching strategy, but then this should be a conscious
choice which provides the opportunity for learners to be involved in critical
reflection, debate and decision-making.
3. The focus when assessing LSM should never be on ‘content’ only – consider the
learning process and what learners will do and feel – how the material is to be
2
, used is also part of the learning experience (balance cognitive and attentive
learning).
4. Engage critically with the checklist at the end of this study unit. You might not
agree with all of the points raised in the checklists, so add your own ideas or
delete pointers you believe to be problematic or unhelpful (make sure that there
is a sound rationale based on the principles of HRI Education – don’t just delete it
because you find it difficult or you don’t like it) (Mottee, 2004:147).
5. You should use authentic material – make use of daily events (e.g. newspapers,
magazines, TV news, documentaries, current movies, even the soapies) in the
classroom rather than always choosing constructed learning support material
(this does not mean overburdening learners as human rights education should be
about ‘hope’, not ‘despair’).
1.5 Name the four (4) types of sources that may be studied by the historian to
know more about the past. (4)
1. Material sources and Relics.
2. Oral sources.
3. Written sources.
4. Bias and prejudice.
1.6. Ubuntu as a human rights philosophy, is a tool of transformation and
affirmation. Discuss this statement under the following headings:
The concept Ubuntu
Ubuntu is about solidarity, mutual responsibility, caring for each member of the group,
respect, equal dignity, social concern - in short, about involving and sharing. It is stated
as: Umuntu ngumuntu ngabantu - a person is a person through other people; we find
our humanity in community. Kinship within our own clan ensures our safety. It
encompasses values, customs, and group identity (Smith et al, 1999).
The four values of Ubuntu
Sociological (communitarian) value
Typically, discussions begin with the citation of an indigenous (South) African proverb,
umuntu ngumuntu ngabantu (in Zulu, "A person depends on others to be a person"), or
motho ke moth ka bangwe (in Pedi, "A man is a man through others"); this proverb is
accepted as reflecting the central tenet of the Ubuntu ethic (Teffo, 1996:103).
Ubuntuism revolves around the human being, with the human person serving as the
foundation and culmination of all ethical action, regardless of gender, race, or
background. (Van der Merwe, 1996:2; Mthembu, 1996:216).
Moral value
3
, The moral values honoured by the Ubuntu communitarian ethic are those that contribute
to the survival of the group as a whole, those that promote harmonious coexistence
within the group. Compassion, care, charity, understanding, empathy, equality,
hospitality, honesty, respect, dignity, trust, conformity, solidarity, and mutual obligation
are among these core values (Mthembu, 1996:218; Mbigi, 1997:6; Van der Merwe,
1999: iii). (Van der Merwe, 1996:10, Mbigi, 1997:30). Because the purpose of
community existence is the common good, the values of Ubuntu are cited as being
important to the community. The values that are seen as central to the community's
maintenance of Ubuntu are recognised as the distinguishing feature that separates the
realm of humans from the world of animals. Ubuntu is thus only possible in a community
where individual members respect and honor each other's humanity in the pursuit of the
good, i.e. the group's survival as a whole.
Survival value
The group's collective solidarity is emphasised in terms of the group's overall survival
value. The community serves as the foundation for Ubuntu's ultimate application and
definition. Furthermore, communities are recognised as being made up of individuals. A
strong community is dependent on the strength of its individual components as well as
their connection and interconnection. Thus, Ubuntu is the recognition of the
interconnection between the individual members of the group, as well as the foundation
upon which the individual finds his or her identity as a person (Schutte, 1993:46, Van
der Merwe, 1996:10).
Ecological value
Not only is the theme of human interconnectedness inherent in the concept of Ubuntu,
but so is the recognition of the integral human connection to and relationship with
nature. In this sense, Ubuntu manifests as the belief that humans should coexist with
nature. It is recognised that abusing nature will jeopardise the group's survival because
nature provides the basic forms of sustenance required for human survival. In this
context, it is significant that Van der Merwe (1996: iii) describes Ubuntu as primarily
existing in South African rural areas, as a value lost through urbanisation processes.
The Ubuntuist conception of the integral relationship between human beings in the
collective group and the environment is explained by Van der Merwe (1996: iii, 8-10).
According to Van der Merwe (1996: iii), the collectivity and necessity of Ubuntu are
being lost as a result of urbanisation and the integration of African individuals into a
capitalist, money-oriented society.
The value of teaching Ubuntu in the Social Sciences
There are key issues to consider in order for quality LSM to support transversal issues
such as social justice, equity, development, values, rights, the environment, and issues
such as HIV/AIDS. Some of them are related to the selection of content and types of
activities, but others are related to the knowledge to be conveyed. The subject Social
Sciences is the focus of this section of the study unit, as well as how human rights and
4
STUDENTNUMBER:
MODUE CODE: TMS3731
EXAM PERIOD: OCT/NOV 2022
EXAM DATE: 01 NOVEMBER 2022
DECLARATION
I, ……………………………. Student number:…….. Module code: TMS3731. Hereby
declare the following: I understand UNISA’s policy on plagiarism. This examination is
my original work produced by myself. I have duly acknowledged all the other people’s
work (both electronic and print) through the proper reference techniques as stipulated in
this module. I have not copied work of others and handed it in as my own. I have also
not made my work available to any fellow students to submit as their own.
Signature: ………………… Date: 01 November 2022
1
,QUESTION 1
1.1.1. C
1.1.2. D
1.1.3. C
1.1.4. D
1.1.5. B
1.2.
1.2.1. C
1.2.2. E
1.2.3. A
1.2.4. B
1.2.5. D
1.3 Indicate how you would use a personal computer as a teaching and learning
aid in your classroom. (6)
Computers have revolutionised the teaching profession in multiple ways. I can use a
personal computer to record grades, calculate averages, manage attendance and
access data on student performance in online programs and assessments. Computers
have also made it easier for teachers to vary their instructional delivery. Instead of
lecturing at the front of the room for an entire class period, I can incorporate technology
into my lessons to keep students engaged while appealing to a variety of learning
styles. From using computers to create presentations on a topic to showing video clips
that complement the lesson at hand, technology helps me make the content easier for
students to understand.
1.4 List five (5) ways to infuse human rights in Social Sciences teaching. (5)
According to UNISA (2019:12), the following are ways to infuse human rights in Social
Sciences teaching:
1. The materials should be learner-centred and interactive, and encourage
collaborative learning and cooperation.
2. Materials which reflect a bias, or are anti-human-rights may be useful to
incorporate into your teaching strategy, but then this should be a conscious
choice which provides the opportunity for learners to be involved in critical
reflection, debate and decision-making.
3. The focus when assessing LSM should never be on ‘content’ only – consider the
learning process and what learners will do and feel – how the material is to be
2
, used is also part of the learning experience (balance cognitive and attentive
learning).
4. Engage critically with the checklist at the end of this study unit. You might not
agree with all of the points raised in the checklists, so add your own ideas or
delete pointers you believe to be problematic or unhelpful (make sure that there
is a sound rationale based on the principles of HRI Education – don’t just delete it
because you find it difficult or you don’t like it) (Mottee, 2004:147).
5. You should use authentic material – make use of daily events (e.g. newspapers,
magazines, TV news, documentaries, current movies, even the soapies) in the
classroom rather than always choosing constructed learning support material
(this does not mean overburdening learners as human rights education should be
about ‘hope’, not ‘despair’).
1.5 Name the four (4) types of sources that may be studied by the historian to
know more about the past. (4)
1. Material sources and Relics.
2. Oral sources.
3. Written sources.
4. Bias and prejudice.
1.6. Ubuntu as a human rights philosophy, is a tool of transformation and
affirmation. Discuss this statement under the following headings:
The concept Ubuntu
Ubuntu is about solidarity, mutual responsibility, caring for each member of the group,
respect, equal dignity, social concern - in short, about involving and sharing. It is stated
as: Umuntu ngumuntu ngabantu - a person is a person through other people; we find
our humanity in community. Kinship within our own clan ensures our safety. It
encompasses values, customs, and group identity (Smith et al, 1999).
The four values of Ubuntu
Sociological (communitarian) value
Typically, discussions begin with the citation of an indigenous (South) African proverb,
umuntu ngumuntu ngabantu (in Zulu, "A person depends on others to be a person"), or
motho ke moth ka bangwe (in Pedi, "A man is a man through others"); this proverb is
accepted as reflecting the central tenet of the Ubuntu ethic (Teffo, 1996:103).
Ubuntuism revolves around the human being, with the human person serving as the
foundation and culmination of all ethical action, regardless of gender, race, or
background. (Van der Merwe, 1996:2; Mthembu, 1996:216).
Moral value
3
, The moral values honoured by the Ubuntu communitarian ethic are those that contribute
to the survival of the group as a whole, those that promote harmonious coexistence
within the group. Compassion, care, charity, understanding, empathy, equality,
hospitality, honesty, respect, dignity, trust, conformity, solidarity, and mutual obligation
are among these core values (Mthembu, 1996:218; Mbigi, 1997:6; Van der Merwe,
1999: iii). (Van der Merwe, 1996:10, Mbigi, 1997:30). Because the purpose of
community existence is the common good, the values of Ubuntu are cited as being
important to the community. The values that are seen as central to the community's
maintenance of Ubuntu are recognised as the distinguishing feature that separates the
realm of humans from the world of animals. Ubuntu is thus only possible in a community
where individual members respect and honor each other's humanity in the pursuit of the
good, i.e. the group's survival as a whole.
Survival value
The group's collective solidarity is emphasised in terms of the group's overall survival
value. The community serves as the foundation for Ubuntu's ultimate application and
definition. Furthermore, communities are recognised as being made up of individuals. A
strong community is dependent on the strength of its individual components as well as
their connection and interconnection. Thus, Ubuntu is the recognition of the
interconnection between the individual members of the group, as well as the foundation
upon which the individual finds his or her identity as a person (Schutte, 1993:46, Van
der Merwe, 1996:10).
Ecological value
Not only is the theme of human interconnectedness inherent in the concept of Ubuntu,
but so is the recognition of the integral human connection to and relationship with
nature. In this sense, Ubuntu manifests as the belief that humans should coexist with
nature. It is recognised that abusing nature will jeopardise the group's survival because
nature provides the basic forms of sustenance required for human survival. In this
context, it is significant that Van der Merwe (1996: iii) describes Ubuntu as primarily
existing in South African rural areas, as a value lost through urbanisation processes.
The Ubuntuist conception of the integral relationship between human beings in the
collective group and the environment is explained by Van der Merwe (1996: iii, 8-10).
According to Van der Merwe (1996: iii), the collectivity and necessity of Ubuntu are
being lost as a result of urbanisation and the integration of African individuals into a
capitalist, money-oriented society.
The value of teaching Ubuntu in the Social Sciences
There are key issues to consider in order for quality LSM to support transversal issues
such as social justice, equity, development, values, rights, the environment, and issues
such as HIV/AIDS. Some of them are related to the selection of content and types of
activities, but others are related to the knowledge to be conveyed. The subject Social
Sciences is the focus of this section of the study unit, as well as how human rights and
4
