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This paper aimed to conserve and digitise indigenous games, making them accessible online, in order to harmonise cultural traditions with modernity. The majority of contemporary youth are exposed to Western entertainment that contradicts African values and traditions. Certain games have had a detrimental impact on society, leading young people to engage in acts of violence, sexual promiscuity, and even self-harm. African youth in pre-colonial times acquired moral principles through instruction from communal elders, who imparted these lessons through the use of moral games. This study contends that the process of digitization can be employed in conjunction with conventional means of knowledge dissemination and conservation to address the void in a societal context where cultural customs are diminishing. The significance of elders, relationships, and the corpus remains paramount. The study aimed to find an Afro-centric approach to digitise traditional games for educational entertainment. The study centred on the Sankofa and Diffusion of Innovation theories. The study employed qualitative case study research methodology to achieve its objective. Information was collected through a document survey. The data underwent thematic analysis. The paper investigated decolonial approaches to safeguard games via social media, applications, and websites. The study concluded that qualitative methodologies are necessary for determining the optimal and economically efficient technologies. Additionally, it emphasised that decolonization necessitates the establishment of alternative knowledge systems to challenge the dominance of Western and Eurocentric epistemology.

The proverb, Tsiwana i laiwa ndilani”, was used in Vhavenda speaking communities to encourage children to be attentive and receptive to guidance and advice from anyone offering moral and ethical values. This paper aims is to explore how Vhaven?a people used the proverb Tsiwana i laiwa n?ilani. The reason of implementing it was to promote collective responsibilities of raising children with a set of values and manners desirable to society. A qualitative narrative inquiry was used, and data was collected through semi-structured interview. All Vhavenda speaking elders participated in the study. Purposive sampling was used to select six Vhavenda speaking elders who are knowledgeable with the use of the proverb. Data were merged into relevant themes using thematic analysis and coding also applied. This study was grounded by Symbolic Interactionism with Mead Theory as its theoretical framework. The proverb Tsiwana i laiwa n?ilani was the launching proverb for elders to express themselves about instilling norms and values in young children. Main findings of the study demonstrate that (i) a proverb Tsiwana i laiwa n?ilani is an idiom, (ii) it takes a village to raise an African child and finally a child is not an orphan per se. The study recommended that any adults who come across a misbehaving child, should feel free to instil guidance and advice as a way of promoting the cultural norms and values amongst the Vhavenda youth. It is also recommended that the programme to revive ndayo was suggested which encourages a collaborative effort between families, communities, schools, churches, and relevant government departments.

The study seeks to explore the interrelatedness around the naming of children in the traditional societies of Southern Africa. Traditionally, among the Vhavenda, Vatsonga, Bapedi, Xhosa, Zulu, Swati and other various African cultures in Southern Africa, it was the duty of the grandparents to name their grandchildren. The naming was largely influenced by the events which occurred in the family. The study was conducted first to establish the interrelatedness in the naming of children among the multicultural context of traditional societies of Southern Africa, secondly to determine whether the naming has implications to the behaviour and character of the child while they grow. Senior citizens who are knowledgeable were interviewed on what were considered in the naming process and what are the cultural values that are attached to this process. Data was collected using semi structured interviews and analysed thematically. Afrocentric theory was utilised as the basis for the research findings.  The research findings were of paramount importance around some of the individual names among different cultures and the implications of the behaviour of a child when he grows. The paper recommends the reimagining of the spirituality around some individuals names and the naming process, the revival of the traditional naming process is meant for cultural heritage preservation.

The debates over the decolonisation of higher education in South Africa have resulted in differing perspectives on epistemologies and pedagogical techniques. While discussions rage about the conceptualisation and methods of decolonising higher education, as well as the practical efficiency of applying nuanced epistemologies, students continue to face racism, discrimination, and exclusion in higher education institutions. In its broadest sense, the foundation for the conversation on inclusion is founded on the elephant in the room, apartheid, which has been an Achilles heel in the change of South Africa's educational landscape. The apartheid curriculum, in all of its stages, largely prepared workers for low-wage, exploitative work. It showed little concern for emphasising Afrocentric foundations that expanded Black communities' cultural and traditional value systems. Bantu education's harsh social engineering prowess attempted to sidestep African philosophical frameworks (Ubuntu), which are crucial for motivating pupils' confidence, consciousness, and self-actualization. Against this backdrop, this study views decolonisation as a chance to include African languages, value systems, histories, customs, beliefs, cultures, and experiences in higher education.  This paper argues that the abstract inclusion of African languages devoid of intrinsic depth and essence is a patronising exercise purposed to vaguely position African languages alongside English and Afrikaans; doing so prohibits a deeper humanistic appreciation and knowledge of African traditions and indigenous systems. This paper emphasizes the crucial role of African languages and indigenous knowledge systems in addressing racism and inequality, and encourages their gradual and benign incorporation into higher education curricula.

Ulwaluko or Traditional Male Circumcision is an old African practice that has survived years of criticism and attenuation of Western civilization through religion and education. With the growing Western influence on the continent, there is mounting questioning of the virtues of ulwaluko in some circles even amongst Africans themselves. Proponents of ulwaluko see the ritual as a potent tool for leadership development amongst young men. By adopting a qualitative research design, the authors collected data by interviewing young men who recently performed the ritual. Adopting a phenomenological approach helped the author understand the lived experiences of the target group.  The researcher found that over time, there have been influences that sought to weaken and derail the intended objectives of ulwaluko. The researcher also found that leadership development has always been and continues to be integral to the ritual. The recommendations from the study are that the custodians of African cultural beliefs, customs, and values should reclaim their scope of influence and dominance on cultural practices. Greater awareness also needs to be created of the virtues of ulwaluko particularly amongst the younger generations. The author concludes that ulwaluko still plays a pivotal and prominent role in leadership development amongst young African males and that its benefits cannot be undermined.  

The proverb, Tsiwana i laiwa ndilani”, was used in Vhavenda speaking communities to encourage children to be attentive and receptive to guidance and advice from anyone offering moral and ethical values. This paper aims is to explore how Vhaven?a people used the proverb Tsiwana i laiwa n?ilani. The reason of implementing it was to promote collective responsibilities of raising children with a set of values and manners desirable to society. A qualitative narrative inquiry was used, and data was collected through semi-structured interview. All Vhavenda speaking elders participated in the study. Purposive sampling was used to select six Vhavenda speaking elders who are knowledgeable with the use of the proverb. Data were merged into relevant themes using thematic analysis and coding also applied. This study was grounded by Symbolic Interactionism with Mead Theory as its theoretical framework. The proverb Tsiwana i laiwa n?ilani was the launching proverb for elders to express themselves about instilling norms and values in young children. Main findings of the study demonstrate that (i) a proverb Tsiwana i laiwa n?ilani is an idiom, (ii) it takes a village to raise an African child and finally a child is not an orphan per se. The study recommended that any adults who come across a misbehaving child, should feel free to instil guidance and advice as a way of promoting the cultural norms and values amongst the Vhavenda youth. It is also recommended that the programme to revive ndayo was suggested which encourages a collaborative effort between families, communities, schools, churches, and relevant government departments.

The debates over the decolonisation of higher education in South Africa have resulted in differing perspectives on epistemologies and pedagogical techniques. While discussions rage about the conceptualisation and methods of decolonising higher education, as well as the practical efficiency of applying nuanced epistemologies, students continue to face racism, discrimination, and exclusion in higher education institutions. In its broadest sense, the foundation for the conversation on inclusion is founded on the elephant in the room, apartheid, which has been an Achilles heel in the change of South Africa's educational landscape. The apartheid curriculum, in all of its stages, largely prepared workers for low-wage, exploitative work. It showed little concern for emphasising Afrocentric foundations that expanded Black communities' cultural and traditional value systems. Bantu education's harsh social engineering prowess attempted to sidestep African philosophical frameworks (Ubuntu), which are crucial for motivating pupils' confidence, consciousness, and self-actualization. Against this backdrop, this study views decolonisation as a chance to include African languages, value systems, histories, customs, beliefs, cultures, and experiences in higher education.  This paper argues that the abstract inclusion of African languages devoid of intrinsic depth and essence is a patronising exercise purposed to vaguely position African languages alongside English and Afrikaans; doing so prohibits a deeper humanistic appreciation and knowledge of African traditions and indigenous systems. This paper emphasizes the crucial role of African languages and indigenous knowledge systems in addressing racism and inequality, and encourages their gradual and benign incorporation into higher education curricula.

Ulwaluko or Traditional Male Circumcision is an old African practice that has survived years of criticism and attenuation of Western civilization through religion and education. With the growing Western influence on the continent, there is mounting questioning of the virtues of ulwaluko in some circles even amongst Africans themselves. Proponents of ulwaluko see the ritual as a potent tool for leadership development amongst young men. By adopting a qualitative research design, the authors collected data by interviewing young men who recently performed the ritual. Adopting a phenomenological approach helped the author understand the lived experiences of the target group.  The researcher found that over time, there have been influences that sought to weaken and derail the intended objectives of ulwaluko. The researcher also found that leadership development has always been and continues to be integral to the ritual. The recommendations from the study are that the custodians of African cultural beliefs, customs, and values should reclaim their scope of influence and dominance on cultural practices. Greater awareness also needs to be created of the virtues of ulwaluko particularly amongst the younger generations. The author concludes that ulwaluko still plays a pivotal and prominent role in leadership development amongst young African males and that its benefits cannot be undermined.  

The study seeks to explore the interrelatedness around the naming of children in the traditional societies of Southern Africa. Traditionally, among the Vhavenda, Vatsonga, Bapedi, Xhosa, Zulu, Swati and other various African cultures in Southern Africa, it was the duty of the grandparents to name their grandchildren. The naming was largely influenced by the events which occurred in the family. The study was conducted first to establish the interrelatedness in the naming of children among the multicultural context of traditional societies of Southern Africa, secondly to determine whether the naming has implications to the behaviour and character of the child while they grow. Senior citizens who are knowledgeable were interviewed on what were considered in the naming process and what are the cultural values that are attached to this process. Data was collected using semi structured interviews and analysed thematically. Afrocentric theory was utilised as the basis for the research findings.  The research findings were of paramount importance around some of the individual names among different cultures and the implications of the behaviour of a child when he grows. The paper recommends the reimagining of the spirituality around some individuals names and the naming process, the revival of the traditional naming process is meant for cultural heritage preservation.

The main goal of this work is to reposition the concept of xenophobia in the African context. This is to reflect on Thabo Mbeki’s narrative on Xenophobia. Africa continues to remain a pawn due to the Eurocentric ideas that have been forced on the Africans also brought about a foreign concept of xenophobia as if Africans are not brothers in the name of brotherhood. It is incontestable that brothers are, in some cases engage in fight, but there was a laid down rules and norms of resolving such misunderstanding. With the employment of qualitative research methods, complex interdependence theory garnished with Anglo-American conspiracy theory; we argue that, Anglo-American imperialist managed to spread and enforce the usage of English through imposing the concept xenophobia in the continent while failing to capture the essence of sibling fights or fights amongst African brothers and sisters conceptualised by the Batswana speaking people as maragana teng a bana motho. Through acknowledging Mbeki’s narrative and some sampled African languages, we argue that, while there is a word for foreigner in these sampled African languages, there is no direct or indirect translation of xenophobia in African languages. We conclude that the concept xenophobia has its etymological foundations in Greek and is therefore foreign in any of the African and South African indigenous languages.