Isaac Mutelo

In the last two decades, South Africa has experienced a series of xe- nophobic attacks directed at black Africans foreigners from different parts of Africa. Lack of a deeper sense of diversity and plurality has led to low levels of social trust, social cohesion and even social peace. Factors such as poverty, population increase, violent conflict, civil wars and environmental stress have led to tremendous migrations in Africa. Immigration has contributed to xenophobic violence in South Africa. This paper examines the contribution that Thomas Aquinas’s theory of natural law can make to the phenomena of xenophobia. Aquinas’s na- tural law through its underlying principles of human value and freedom can be used to challenge issues surrounding social injustice, in particular xenophobic violence in South Africa. For Aquinas, leading a morally justified and self-fulfilling life requires not only following the precepts of the natural law which dictates doing right actions, but also in having a good or virtuous disposition.

The philosophical discourse has been dominated by Western perspectives, an approach that continues to influence curriculum design and delivery in higher education. The historical dominance of the Western philosophical canon in university curricula has contributed to the marginalisation of other equally significant philosophical traditions from Africa, Latin America, Asia, and Indigenous cultures. This approach has contributed significantly to the narrow and limited scope and relevance of philosophy as an academic field globally. Rather than advocating for the dominance and superiority of the Western-centred curriculum, this paper acknowledges the centrality of integrating global philosophical perspectives in the philosophy curriculum and discourse in Africa and beyond, using a theoretical and analytical approach. The paper advocates for an inclusive and multicultural approach that enriches philosophical inquiry. Drawing on multicultural and intercultural perspectives, the paper challenges the historical dominance of the Western philosophical canon and proposes strategies for decentring philosophical education. The paper argues for the importance of promoting intercultural dialogue and multicultural inclusion, curriculum diversification, and the need to rethink the teaching and learning pedagogies in tertiary education. By challenging the alleged traditional assumptions of the superiority of Western philosophical traditions and arguing for inclusivity and diversity, the paper contributes to the ongoing discourse on the need to reform, decentre, and decolonise the philosophy curriculum in Africa and beyond.

In the contemporary world, mining operations often contribute to water, land and air pollution. In the Cop- perbelt Province of Zambia, illegal mining practices have often led to deforestation, soil degradation and vast land damage or ruin due to the digging of huge pits, trenches, tunnels and ditches by illegal miners. Such practices continue to have a huge negative impact on the environment and the lives of the local people, most of whom depend on land for farming. Illegal mining remains a threat to the environment, biodiversity and the wellbeing of the people. The centrality of this theme can be attributed to the various environmental problems that continue to occur due to illegal mining practices, to the extent of affecting not only the environment but also biodiversity and the wellbeing of the people. This paper examines the environmental impacts of illegal mining activities on land in the Copperbelt Province of Zambia based on three key questions: what are the impacts of illegal mining practices on land in the Copperbelt province? How has the Zambian government been responding to the situation? How can the notion of environmental justice and Christian ecotheology be used to respond to the crisis? Based on such key questions, this study seeks to assess the impact of illegal mining practices on land, discuss the response of the government and the society to the issue and propose a possible way forward.

Historically, there have been various forms of religion-state relations in the world, most of which have evolved. The major models that characterise the relations between religion and state are the secular atheism model, theocratic model, strict separation model and the co-operationist model. These models can be generally considered as Weberian ideal types; that is, analytical representations of existing state practices vis-à-vis religion that abstracts from empirical realities. This article analyses the nature of relations between religion and state and the constitutional guarantees of religious freedom in South Africa. Having briefly discussed the four general structures of state-religion relations, the article argues that the South African model is characterised as ‘separation with interaction'. The article also argues such a model is rooted in the South African Constitution which highlights the centrality of religious freedom. The openness of the Constitution and flexible nature of relations between the South African state and religion provides a basis for the involvement of religious organisations in the public sphere has been the case with the National Interfaith Council of South Africa (NICSA).

The attainment of independence across Africa from the 1950s onwards generated widespread euphoria, hope, and expectations for democratic governance, constitutionalism, economic transformation, and social progress. Drawing on historical and contemporary analyses, this paper examines why these expectations were largely unfulfilled in many post-independence African states. It revisits the independence euphoria, emphasising how nationalist movements envisioned political freedom, self-determination, and the establishment of accountable and democratic institutions. The paper also analyses the factors that undermined these aspirations, including institutional foundations, the adoption of constitutions without constitutionalism, authoritarian consolidation, corruption, ethnic tensions, and pervasive governance failures. While proposing pathways for renewal in the contemporary era, this paper argues that revitalising the original ideals of independence requires strengthening constitutionalism, promoting good governance and accountability, enhancing the notion of separation of powers, combating corruption, fostering inclusive socio-economic development, and deepening regional and international cooperation.

The role of African psychotherapy in promoting family well-being in Africa cannot be underestimated. This article analyses the role of traditional Shona healing practices and their influence on family well-being. Rooted in the rich cultural beliefs of the Shona people, these practices include herbal remedies, roots, rituals, and community support, highlighting the interconnectedness of social and spiritual dimensions. The Shona understanding of wellness includes familial relationships, where relatives, such as aunties and uncles, play essential roles during crises, while friends act as informal counsellors providing vital emotional support. The article also discusses African psychotherapy as a culturally relevant approach to holistic health, recognizing that psychological issues are often experienced within the family context. Healing is viewed as a communal effort, with traditional methods like divination, herbal treatments, and rituals central to the Shona approach to well-being. By exploring these practices, the article emphasizes the importance of cultural identity and community in addressing psychological and physical challenges. It advocates for integrating indigenous healing methods into contemporary psychological care, suggesting that such practices can enhance holistic family healing. Thus, the study emphasizes that understanding and utilizing traditional Shona healing practices can provide valuable insights into psychotherapy, especially in contexts where cultural beliefs significantly influence health issues. This approach not only honours the cultural heritage of the Shona people but also promotes a more inclusive and effective healthcare system.

The philosophical discourse has been dominated by Western perspectives, an approach that continues to influence curriculum design and delivery in higher education. The historical dominance of the Western philosophical canon in university curricula has contributed to the marginalisation of other equally significant philosophical traditions from Africa, Latin America, Asia, and Indigenous cultures. This approach has contributed significantly to the narrow and limited scope and relevance of philosophy as an academic field globally. Rather than advocating for the dominance and superiority of the Western-centred curriculum, this paper acknowledges the centrality of integrating global philosophical perspectives in the philosophy curriculum and discourse in Africa and beyond, using a theoretical and analytical approach. The paper advocates for an inclusive and multicultural approach that enriches philosophical inquiry. Drawing on multicultural and intercultural perspectives, the paper challenges the historical dominance of the Western philosophical canon and proposes strategies for decentring philosophical education. The paper argues for the importance of promoting intercultural dialogue and multicultural inclusion, curriculum diversification, and the need to rethink the teaching and learning pedagogies in tertiary education. By challenging the alleged traditional assumptions of the superiority of Western philosophical traditions and arguing for inclusivity and diversity, the paper contributes to the ongoing discourse on the need to reform, decentre, and decolonise the philosophy curriculum in Africa and beyond.