Renowned economist Dawie Roodt recently suggested that most public universities in South Africa should be closed because they are not producing the necessary skills.
He cited examples such as the need for electricians and asserted that the humanities are at the bottom of the skills production hierarchy. While theology was not specifically mentioned in Roodt’s argument, the question of its place in a university continues to linger.
This ongoing debate has historically pointed at the humanities—and theology. Many perspectives strongly suggest that theology is a legitimate science worthy of academic engagement. From scholars like FC Baur to Ernst Troelsch, discussions around the role of theology and the humanities in universities have always been prevalent.
A recurring debate through the centuries
Roodt’s argument is not new. At the start of each century, questions surrounding the legitimacy of the humanities in higher education resurface, leading to fresh conversations on whether they deserve a place in academia.
Two scholars come to mind as I reflect on Roodt’s stance: Ali Mazrui and Mahmood Mamdani. Mazrui’s views on African universities are well known; he famously described them as transmission belts for Western values. According to Mazrui, just as African universities originate from European imperialism, so do multinational corporations. Historically, African universities primarily served European interests in the African diaspora.
Africans who were later granted access to these universities were trained to serve the needs of Western settlers in Africa. Even when African personnel were appointed, academic moderation remained in the hands of institutions in London, Belgium, or Paris—often in ways that disregarded educational models tailored for African realities.
Mamdani’s work offers another perspective. In a detailed case study of market-based reforms at Uganda’s Makerere University (1989–2005), Mamdani dismissed efforts to pit private universities against public ones. Instead, he argued for a third way, emphasising that histories and lived experiences shape universities, particularly in Africa. Given that scholars like Mamdani have long engaged with the transformation of African universities, it is unfortunate that a holistic approach to university reform remains a recent endeavor in South Africa, especially considering apartheid’s profound impact on the nation's psyche.
The humanities as the conscience of society
I am reminded of similar conversations from my tenure as Chair of the Philosophy, Practical and Systematic Theology Department. In university Senate meetings, the relevance of philosophy—and theology to a lesser extent—became a pressing subject of debate. Many Senate members at the time were unequivocal in their view that neglecting philosophy and theology would reduce universities to glorified business schools, undermining their broader intellectual missions.
The 2008 financial meltdown serves as a reminder of the consequences of economic models that exclude the wisdom of the humanities. While developing practical skills is essential, dismissing entire disciplines without a thorough understanding of their contributions is detrimental to academic integrity.
Adebayo Olokushi, former Executive Secretary of the Councill for the Development of Social Science Research in Africa, once stated that the humanities are the conscience of society. Their value cannot be measured solely in economic terms but rather in their ability to advocate for marginalized voices and bridge the gap between progress and exclusion.
The shift toward decolonised learning offerings
Roodt’s frustrations may stem from the broader transformation underway in African universities, particularly the push for decolonised learning offerings. This movement seeks to re-evaluate and restructure curricula to reflect Africa’s diverse knowledge systems rather than reinforce Western academic dominance.
The transition from Eurocentric models to African-centered education challenges long-standing power structures. Critics of decolonisation, particularly those invested in maintaining traditional academic frameworks, may resist this fundamental shift. However, academia must intentionally allow marginalized communities to shape the discourse, ensuring that universities serve their own societies rather than external interests.
By fostering intellectual independence instead of merely catering to economic production, African universities can contribute meaningfully to societal transformation. The humanities remain central to this mission, ensuring that education serves not only economic interests but also the broader conscience of society.
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