Photovoice provides alternative ways of doing research with schoolgirls, who are vulnerable and often under-acknowledged research participants. It is particularly valuable in dealing with sensitive topics such as gender-based violence, poverty and HIV/AIDS and other chronic illnesses. Photovoice is thus widely employed in disciplines such as health, education, economics, sociology, anthropology, and geography. Up until now, however, it has been predominantly underpinned by participatory action research and other communitybased participatory related methodologies. This article explores the possibility of blurring the boundaries between photovoice and narrative inquiry to create a narrative-photovoice methodology for gender-based research. In this study, South African schoolgirls participate as coresearchers employing narrative-photovoice and reflect on the value and limitations of this methodology for making meaning of gender (in)equity in their everyday lives. The main findings are categorized into the following themes: (a) superstition and suspicion: a gatekeeper to gaining access, (b) embracing creativity, (c) moving beyond the abstract, (d) digital versus disposable camera, (e) and having fun while learning. In the conclusion, the authors reflect on the participants' experiences of doing narrative-photovoice and highlight particular considerations for using this methodology.
Freire (1993) premised his pedagogical theory on the assumption that humanisation is the fundamental objective of education, and he emphasised the role of dialogue as praxis in achieving this. In South Africa, race has played a constitutive and dehumanising role in higher education since its beginnings during colonialism and apartheid (Soudien, 2015(Soudien, , 2016. During 2014 and 2015, higher education in South Africa came under attack from various student organisations for alleged discrimination, racism, and exclusive practices. We propose two conditions for dialogue as humanising praxis in higher education: the acknowledgement of situated selves, and the ontological need for, and right to, voice. We conclude that these conditions are interrelated and point to the possibilities of humanising post-1994 higher education. We use qualitative data from the NRF-funded project, Human rights literacy: a quest for meaning (Roux & du Preez, 2013) to explore student teachers' experiences of implicit and explicit exclusion, racism, and discrimination at institutions of higher education in South Africa.
Ivanhoe (2009, 312) states that the 'majority of contemporary Western philosophers who accept the fact of ethical pluralism and take this as a cause for concern, tend to argue for tolerance in the face of such differences'. He further argues that tolerance is mostly understood as the 'uncritical acceptance of a range of competing and mutually irreconcilable values or forms of life'. During the past two years, students at South African public Higher Education Institutions (HEI) were raising more distinct voices about the underlying social issues and economic disparities experienced at these institutions. Many of the students' #MustFall protests, starting in 2015, have played out on campuses of South Africa's universities. Protesters have been critical of HEI's involvement (especially management) and argue that they did not go far enough to respond to the concerns of students' grievances and demands. Management did not reflect or indicate the urgency to meet or improve their needs on social issues prevalent to higher education communities. Two incidents portrayed in the visual media during the #FeesMustFall protests, (September and October 2016) at two different universities, showed the complexities of being tolerated or respected. These incidents triggered to review captured data of a funded research project (2012-2015:2018) on human rights literacies. The data collected in this project derived from South African (2013) and both South Africa and international (2015) students' understanding of human rights literacies. The survey and interviews also focussed, inter alia on students' understanding of respect and tolerance as a human right. This article reflects on the complexities underlying these two concepts and thereafter responds to the paradoxes identified in local and international students' understanding of tolerance and respect.
Globally, issues such as xenophobia, rising nationalism and populism, linked to the international migrant crisis, are stretching the past influence and the present reinterpretation of the Universal Declaration of Human Rights (1948) to its limits. Locally, the #MustFall 1 protests at higher education institutions rightly question the existence and validity of human rights, especially as it pertains to the right to education, socio-economic rights and the moral responsibility of higher education institutions to its students within human rights policy frameworks. The growing critique of human rights is crucial not only to the understanding of the conceptual, legal, moral, historic and contextual complexities of human rights but also the rethinking of the anthropological, ethical, ontological and epistemological premise of human rights. Human rights literacies, we argue, while including knowledge about human rights, question the social and moral consequences of the (non)realisation of human rights as well as the anthropological, ethical, ontological and epistemological premise of human rights. Critique and dissensus are inherent to human rights literacies and impact on how we speak and act to in(ex)clusions, marginalisation, intolerance, disrespect, misrecognition and discrimination.
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