English Academy Review

ISSN: 1013-1752 (Print) 1753-5360 (Online) Journal homepage: http://www.tandfonline.com/loi/racr20

Alan Paton's Literature and the Teaching of Social

Justice

David Robinson

To cite this article: David Robinson (2010) Alan Paton's Literature and the Teaching of Social
Justice, English Academy Review, 27:2, 60-70, DOI: 10.1080/10131752.2010.514986

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 Alan Patons Literature and the
Teaching of Social Justice

David Robinson
University of Johannesburg
South Africa
davidr@uj.ac.za

In this article consideration is given to the value of teaching Alan Patons literature with
regard to the issue of social justice, a concept that underpins much of the current school
curriculum. The nature of social justice is examined, as expressed in the theories of John
Rawls, Robert Nozick, John Gray and Martha Nussbaum, and there is an exploration
of the features and complexities of the concept. Alan Patons Cry, the Beloved Country
(1948. London: Jonathan Cape) and Debbie Go Home (1961. London: Jonathan Cape)
English Academy Review 2010.27:60-70.

are examined in an attempt to assess their relevance with regard to the current school
curriculum, in relation to the concept of social justice.

Key words: literary education; National Curriculum Statement; Martha Nussbaum;

Alan Paton; John Rawls; social justice; South African literature

This article will consider the issue of social justice, as reflected in the National Curriculum
Statement, and will then attempt to show that the writings of Alan Paton can be used in
the English classroom to explore this concept. In dealing with this matter, focus will be
on three issues: the idea of social justice as stated in the National Curriculum Statement;
the idea of social justice as defined by John Rawls, as well as considering additional
commentary on the concept by Robert Nozick, John Gray, and Martha Nussbaum; and
the works of Alan Paton, focusing on Cry, the Beloved Country, as well as making a
brief reference to Patons short stories in the collection Debbie Go Home. In establishing
the value of Patons writing in the teaching of social justice, I accept that the nature of
literature and the nature of social justice tend to conspire against a simple notion of a
neat compatibility. Instead, the two matters under consideration include within them
points of discussion and debate, which unite against the possibility of simple responses.
Consequently there is inherently within this process of exploration the possibility that
no final position can, or need, be presented; the engagement is worthwhile in itself.
To begin, a consideration of the matter of social justice as presented in the National
Curriculum Statement. Although there have been several incarnations and revisions
of the National Curriculum Statement, each of them has reflected a consistent effort
to address the inequalities that existed under the apartheid government, and as a
consequence the ideas of social justice, human rights, and inclusion, have been central
underlying principles governing the development of each version of the Curriculum.

English Academy Review 27 (2) 2010

ISSN: Print 1013-1752/Online 1753-5360
The English Academy of Southern Africa
DOI: 10.1080/10131752.2010.514986 pp. 6070

 Alan Patons Literature and the Teaching of Social Justice 61

These three concepts are generally presented together, as if they are part of a triumvirate
of good. (The issue of a healthy environment is an additional element that is mentioned,
but it seems to be granted less space and thus appears less significant in the National
Curriculum Statement.) It is also the case that, in general, it does not matter which version
of the Curriculum is considered the issues are always presented in the introductory
stages of the documents, prior to the Critical Outcomes, Developmental Outcomes and
Learning Outcomes. Social justice is one desired outcome of the process of education
that is regarded as crucial to the whole education enterprise, and is generally identified
in curriculum documents as deriving from the Constitution.
As a starting point, I wish to consider the following quote from the Revised
National Curriculum Statement (RNCS) Grades R-9 (Schools) Teachers Guide for the
Development of Learning Programmes, which will act as a representative statement for
the NCS in general, since most of the documents reflect similar ideas:
The RNCS is underpinned by principles that are crucial for working towards the
aims of the education system. These are, amongst others:
English Academy Review 2010.27:60-70.

Social Justice
A Healthy Environment
Human Rights
Inclusivity
In simple terms social justice refers to ones responsibility to care for others to the common
good of society. Social justice serves to remind all humanity (government and civil society)
that the needs of all individuals and societies should be met within the constraints imposed by
the biosphere, and that all should have equal opportunity to improve their living conditions.
A healthy environment cannot be attained independent of people, their lifestyles and
choices, their rights and social justice. Environment includes the social, political, economic
and biophysical dimensions of all life and life-support systems (air, water and soil).
Human rights and their infringement are grounded in the daily experiences of people within
their local environments. They are an inextricable part of our lives so much so that we often
take for granted the protection they offer us.
Inclusivity deals with a number of social justice and human rights issues, and at the same
time taps into the rich diversity of our learners and communities for effectives and meaningful
decision-making and functioning for a healthy environment. Schools are encouraged to create
cultures and practices that ensure the full participation of all learners irrespective of their
cultures, race, language, economic background and ability. All learners come with their own
experiences, interests, strengths and barriers to learning which need to be accommodated.
(Department of Education 2003, 6)

It is clear from the above statement that these four issues are regarded as being inter-
linked there are cross-references throughout the quote. It is also clear that the given
definition of social justice (as well as the other concepts) lacks detail and development.
The concept is addressed in broad and general terms and the presentation does not invite
critical engagement. In a sense the notion of social justice is presented as something that
 62 David Robinson

is regarded as known to all and requiring little discussion; this is problematic because it
fails to reflect on the nature of the subject matter at hand, and in many cases the teachers
who are required to implement these principles are unaware of the complex nature of
these concepts, or the debates surrounding them. This is an education issue that cannot
be ignored, but tends to fall somewhat beyond the scope of this paper.
What is clear from the above quote is that social justice is a significant aspect of the
curriculum, but it is not fully explored in order to assist teachers in understanding the
concept so as to better implement it in practice. To address the concept in a greater degree
of complexity, I will now briefly consider the concept of social justice as envisaged
by several theorists initially John Rawls and then the responses to Rawls from the
following critics; Robert Nozick, John Gray, and Martha Nussbaum.
Rawls proposed a theory of justice in a book of that name published in 1971
(Rawls 1971), and defined social justice in the following, somewhat roundabout, but
nevertheless logical and systematic, way:
English Academy Review 2010.27:60-70.

Let us assume, to fix ideas, that a society is a more or less self-sufficient association of
persons who in their relations to one another recognize certain rules of conduct as binding
and who for the most part act in accordance with them. Suppose further that these rules
specify a system of cooperation designed to advance the good of those taking part in it. Then,
although a society is a cooperative venture for mutual advantage, it is typically marked by
a conflict as well as by an identity of interests. There is an identity of interests since social
cooperation makes possible a better life for all than any would have had if each were to live
solely by his own efforts. There is a conflict of interests since persons are not indifferent as
to how the greater benefits produced by their collaboration are distributed, for in order to
pursue their ends they each prefer a larger to a lesser share. A set of principles is required for
choosing among the various social arrangements which determine this division of advantages
and for underwriting an agreement on the proper distributive shares. These principles are
the principles of social justice: they provide a way of assigning rights and duties in the basic
institutions of society and they define the appropriate distribution of the benefits and burdens
of social cooperation. (Rawls 1971, 4)

Implied within this statement is the idea of a contract between the various parties, since
there is an implicit agreement between the parties regarding the principles of the various
social arrangements. In addition, there is also the implication of some sort of equivalence
between the parties who agree to the contract; in particular, this equivalence is reflected
in the implication that the parties are of similar rational capability.
Robert Nozick, in his book Anarchy, State, and Utopia (Nozick 1974) makes the
point that a society is typically marked by a conflict as well as by an identity of interests
(Nozick 1974, 185). In making this claim Nozick questions whether Rawlss notion
of social justice, in which agreement between parties is a central feature, reflects the
reality. Nozicks conception of the human condition is a more conflict-ridden scenario,
in which people are not always committed to acting in the best interests of all. Nozick
explores this idea through a series of economic examples in which the distribution of
 Alan Patons Literature and the Teaching of Social Justice 63

economic wealth is considered. He questions whether the issue of social justice derives
from the nature of social cooperation itself: In the social non cooperation situation,
it might be said, each individual deserves what he gets unaided by his own efforts . . .
It is pellucidly clear in this situation who is entitled to what, so no theory of justice is
needed (Nozick 1974, 185).
Nozick concentrates on the issue of the individual as opposed to the group, and
questions whether an individual can achieve his/her goals when operating within the
narrow confines of rules/conditions imposed on the individual by a group. Nozick
argues in that the needs and wants of a diverse range of people (he lists Wittgenstein,
Elizabeth Taylor, Allen Ginsburg, Hugh Hefner, Gandhi, you and your parents, amongst
others) can never be accommodated by one vision of utopia; this is a significant criticism
of Rawlss theory, which presents a vision of justice that is dependent on agreement
between parties. For Rawlss theory to work, there is the need for compromise on the
part of many or all of the parties involved in the social contract, and whether this is
just is open to debate. In effect Nozick is arguing for minimal state involvement in the
English Academy Review 2010.27:60-70.

governing of peoples lives.

John Gray identifies scenarios in which the limits of social justice are tested for
example, whereas socially just governments would tend to argue in favour of providing
people with freedom to pursue their ends in a society, when a society is under attack,
such as a terrorist attack, the issue of freedom quickly becomes replaced with the issue
of protection of citizens: At bottom, the state exists to secure peace. Whenever peace
is at odds with liberty, it is always liberty that loses out. As Hobbes knew, what human
beings want most from the state is not freedom but protection (Gray 2004, 110).
Whilst Gray is critiquing the notion of social justice as envisaged by Rawls, he is
still working within a frame of reference that locates social justice within a group-based
understanding of society, as opposed to the individual frame of reference that Nozick
posits. Gray also sees the governance of society as a system which is controlled by a
small group of elected officials, who act in different ways, depending on the nature
of the threats to society, or the lack of them. Social justice under these conditions is
variable, whereas for Rawls it is established as one thing, and for Nozick it is diverse.
Martha Nussbaum in her book Frontiers of Justice (Nussbaum 2006) argues that
there are cases where the parties involved in the contractual engagement that Rawls
presents include minors, or people who suffer from disabilities, and whose condition
makes them unable to participate fully in such a contractual agreement, because of
limited comprehension. Rawlss conception of justice is therefore not fully inclusive
or representative of the society, since some elements are the society are unable to
participate because of their conditions.
In addition to his extensive statement about the procedures of justice, Rawls addresses
what he terms the Well Ordered Society in the following way:
Now let us say that a society is well-ordered when it is not only designed to advance the good
of its members but when it is also effectively regulated by a public conception of justice. That
 64 David Robinson

is, it is a society in which (1) everyone accepts and knows that the others accept the same
principles of justice, and (2) the basic social institutions generally satisfy and are generally
known to satisfy these principles. (Rawls 1971, 5)

This position is a logical one, but it must also be acknowledged that it implies a general
sense of agreement about the principles of governance and social justice, and this is in
no way guaranteed. Based on this claim it can also be asserted that certain societies,
including that of the apartheid government, could not claim to be well-ordered or socially
just because they patently were not designed to advance the good of their members or,
in some cases, were designed to advance the good of some members, on the basis of
race, gender, age, religion or some other form of group identity.
Rawls emphasises the value of rationality as a basis for making decisions regarding
justice (Rawls 1971, 14), and states the following two principles of justice; he makes the
point that these first statements are tentative and provisional, and that they will develop
during the course of his debate:
English Academy Review 2010.27:60-70.

First: each person is to have an equal right to the most extensive basic liberty compatible with
a similar liberty for others.
Second: social and economic inequalities are to be arranged so that they are both (a)
reasonably expected to be to everyones advantage, and (b) attached to positions and offices
open to all. (Rawls 1971, 60)

These statements are largely in keeping with notions of democracy, but there are some
problems with Rawlss position, and these are explored by Nozick, John Gray and
Martha Nussbaum.
Nozick makes the point that Rawls envisages a system of justice deriving from a
situation in which rational men engage in a decision-making process: Rawls imagines
rational, mutually disinterested individuals meeting in a certain situation, or abstracted
from their other features not provided for in this situation (Nozick 1974, 189).
In effect Rawls is developing a model of social justice which exists in an abstracted,
ideal space, and Nozicks concern is that such a model does not accommodate reality in
a manner that addresses all problems effectively. John Gray comments:
John Rawlss theory . . . seeks to develop an account of justice that works only with widely
accepted moral intuitions of fairness and relies at no point on controversial positions in ethics.
The fruit of this modesty is a pious commentary on conventional moral beliefs.
Followers of Rawls avoid inspecting their own moral intuitions too closely . . . If they
scrutinized them they would find they had a history often a rather short history. (Gray 2002,
102)

Gray makes the important point that notions of justice are transient. What is regarded as
just at a particular point in time changes with the changing of attitudes and beliefs, as
new ideas evolve, or older beliefs are more critically scrutinized. The notion of changing
historical circumstances has particular significance for South Africa, because, prior to
 Alan Patons Literature and the Teaching of Social Justice 65

1994, there was a particular type of legislated justice in the country, and now that has
been supplanted by a more highly-regarded process. However, with the passage of time,
and the advent of new social issues to consider, there is the possibility of a need for
revising the justice system that now seems adequate. In the case of the apartheid state
there is also the paradoxical case that, at that time, South Africa had a justice system
that was inherently unjust.
Echoing Nozicks comment regarding the idea of rational men engaged in the
process, Martha Nussbaum makes the following comment, linking Rawlss position
to one deriving from a similar understanding of the world as the classical theorists of
antiquity: The classical theorists all assumed that their contracting agents were men
who were roughly equal in capacity, and capable of productive economic activity. They
thus omitted from the bargaining situation women (understood as non-productive),
children, and elderly people although the parties might represent their interests
(Nussbaum 2006, 14). This matter leads Nussbaum to ask two fundamental questions
in relation to the notion of social contracts: By whom are societys basic principles
English Academy Review 2010.27:60-70.

designed? and For whom are societys basic principles designed? These questions are
similar to Nozicks commentary about the diversity of human interests that need to be
accommodated within a socially just principle of governance. This consideration leads
to a greater questioning regarding the nature of, and possibility of, a society functioning
in a socially just manner.
Nussbaum makes the further comment: Thus, when the tradition specifies
certain abilities (rationality, language, roughly equal physical and mental capacity)
as prerequisites for participation in the procedure that chooses principles, these
requirements also have large consequences for the treatment of people with impairments
and disabilities as recipients or subjects of justice in the resulting society(Nussbaum
2006, 18). It is generally acknowledged that the apartheid government defined the race
groups according to points of difference, and ascribed a lower capacity for rationality to
black people than to white people; thus Nussbaums question regarding who frames the
principles of justice has particular resonance here. In addition, this matter has a place in
the addressing of the works of Alan Paton, since he devoted a large element of his work
to addressing racial inequality in South Africa.
Nussbaum notes that her work is a response to Rawls, and an extension of his ideas,
rather than a rejection of his work; although she has some differences of opinion with
him, in general she regards his work as valid and worthwhile. Nozick makes a similar
claim, acknowledging that Rawlss theory is a fountain of illuminating ideas, integrated
together into a lovely whole . . . I permit myself to concentrate here on disagreements
with Rawls only because I am confident that my readers will have discovered for
themselves its many virtues (Nozick 1974, 183).
However, Nussbaum proposes an alternative to the contract theory of justice, which
she terms the capabilities approach. This approach, she states, has been developed in
parallel, in two different fields, by two different people. The two fields are economics
 66 David Robinson

and philosophy, and the theorists are Amartya Sen and Nussbaum herself respectively
(Nussbaum 2006, 70)
For Nussbaum, the capabilities approach focuses on core human entitlements that
should be respected and implemented by the governments of all nations (Nussbaum
2006, 70). Human capabilities, for Nussbaum, are what people are actively able to do
and be (Nussbaum 2006, 70) and she includes an open-ended list of ten capabilities,
the first of which is Life. Most of the items on the list are what we would expect the
issue of bodily health, for example, or the right to practical reason. Surprisingly the idea
of Play is also on the list, which is often left unexplored or unstated by critics who are
dealing with establishing principles of how we are to govern our lives.
It is also unusual in that Nussbaum emphasises that the list changes and develops
over time it is presented as open-ended, and this in itself is unusual, because it
seems to conspire against the notion of fixed principles of justice. Nussbaum seems
comfortable with the idea of a temporary, negotiated list but many teachers who wish to
address the notion of social justice in schools might find this lack of certainty somewhat
English Academy Review 2010.27:60-70.

problematic; indeed, it is clear that Rawls, Nozick, Gray and Nussbaum are presenting
concepts that many academics grapple with, and it is debatable whether teachers and
students in secondary school can address such matters with any degree of success. At
the same time, in the field of literary study, it is not necessary to address social justice
as a concept, directly, but rather to explore it through the medium of literary expression.
The issues raised in the classroom devoted to literature might articulate effectively with
debates derived from the concept of social justice, although the manner of engagement
with the text would probably have to be directed by the teacher; it would seem to be
unlikely that secondary school pupils would automatically engage with a literary text at
this level without facilitation.
Nussbaum makes the point that the main difference between her approach and that
of Rawls is the following:
Rawlss approach, like most social contract doctrines, is a procedural approach to justice.
In other words, it does not go directly to outcomes and examine these for hallmarks of
moral adequacy. Instead, it designs a procedure that models certain key features of fairness
and impartiality, and relies on these procedures to generate an adequately just outcome.
(Nussbaum 2006, 81)

This claim by Nussbaum is worth considering when trying to establish whether we

can achieve social justice, and how to achieve this. It is clear, however, that Rawlss
conception of social justice must imply some sort of valued outcome, because the
procedures that are developed to ensure fairness and impartiality are, it would seem,
located within just such a moral frame of reference, even though they are not overtly
stated. If this is the case, then the degree of difference between Nussbaum and Rawls is
more subtle than is initially claimed.
 Alan Patons Literature and the Teaching of Social Justice 67

Whether we agree with the Rawlsian perspective, or whether we acknowledge that

there is validity in the various critics commentaries, I believe that it is the case that, in
order to achieve the significant ideals expressed in the National Curriculum Statement,
teachers and students need to be aware of the intricacies of debates surrounding the
nature of central features of the curriculum. Social justice is one such feature of
the curriculum, and it is a concept that should be scrutinized by the various parties
in a teaching and learning situation, in order to ensure that this concept is generally
understood. I acknowledge that discussion alone will not facilitate this learning process
it has to be directed by people aware of the debates raised by theorists such as Rawls
and the critics I have mentioned in this article. It is of little value to present a concept
such as social justice in a curriculum statement in an uncritical, unexplored way.
Having considered the matter of social justice in the National Curriculum Statement,
and having explored the notion of social justice as expressed by Rawls and others, I now
turn to the work of Alan Paton in order to consider the value of his work in addressing
the issue of social justice as presented in the National Curriculum Statement. Despite
English Academy Review 2010.27:60-70.

the fact that Patons work is a commentary on social issues of fifty or more years ago,
there are several matters that resonate in our current South African society.
Broadly speaking there is the obvious issue of race relations in our society, and the
matter of racial discrimination, both at an individual and at an institutionalized level.
In addition, there is recognition of class differences, and the difference between the
rural and the urban. Furthermore, there is the matter of the family, and the role of men,
women and children. There is also the recognition of the value of social institutions such
as the state, religion, schooling, reform schools included, and the system of justice.
If we consider the novel Cry, the Beloved Country, the issue of racial discrimination
is a central feature of the work. The callous treatment of black people by the state is
clearly established. Chapter Nine (Part One), which deals with the establishment of
Shanty Town, provides a collage of images reflecting the attempts by ordinary people to
set up a home in a city that is racially divided. The material conditions of existence are
oppressive, as is reflected in the following quote: Ten people in two rooms, and only
one door for the entrance, and people to walk over you when you go to sleep (Paton
1948, 57). Consider also: Number six thousand on the list. That means that I shall never
get a house, and I cannot stay where I am much longer (Paton 1948, 59).
There is the sense that none of the victims of this discriminatory process were part
of a social contract that would so disadvantage them; the principle of social justice is
therefore denied these people. There is a marked contrast between the Shanty Town
image and that of the further discovery of gold (Chapter Six, Part Two), in which a
narrator says: We shall hold up our heads the higher when we go abroad, and people
say, ah, but you are rich in South Africa (Paton 1948, 163).
The people of Shantytown do not have the means to live, let alone to go abroad,
and they are certainly not rich. Patons use of irony in these contrasting images raises
 68 David Robinson

questions about the lack of social justice in terms of the ordinary peoples living
conditions, as well as the vast divide between those who have and those who have not.
On the same page Paton presents the commentary of people who believe that
Afrikaans has little or no role to play (bilingualism is referred to as a waste of time) and
this provides an insight into the lack of recognition that many citizens granted to other
peoples languages; again, social justice was not evident in these attitudes and policies.
Paton presents a complex image of the society black people are the victims of racial
discrimination, but there are also white people who are victims of violence: Msimangu
tells of a white woman who was assaulted by a white man (Paton 1948, 50), and it is a
white priest, Father Vincent, who offers support to Kumalo when he initially becomes
aware of the actions of his son. This complex texture is a significant one, and provides
many possibilities for engagement in the English classroom, particularly with regard to
the matter of social justice.
In his presentation of Kumalo, in Cry, the Beloved Country, Paton shows us a man
who falls into the typical Jim goes to Joburg scenario, and Kumalos first interaction
English Academy Review 2010.27:60-70.

in the city leads to him being robbed because he does not know the protocols of bus
trips. Despite his being duped, he is presented as a man of knowledge and integrity,
so that the reader recognizes an engagement between the rural and the urban, and the
rural is not always presented as somehow backward indeed, Kumalo is a man of
significant talent. Patons presentation is sophisticated, and not one-dimensional, and
this is important in terms of issues of social justice a complex picture is provided,
about which it is possible to discuss and develop differing points of view.
The notion of debate or discussion is further developed in the characters of Msimangu
and John Kumalo; each is possessed of a voice the golden voice of the sermon, or the
bull voice of the square. Each recognizes the ills that are carried out in the country, but
each has a different response to these problems, and this is a significant matter, in that
students of the text will acknowledge that there is more than one way of approaching
a problem, or for that matter, solving it. It is clear from his treatment of the characters
that Paton has a greater regard for Msimangu than for John Kumalo, but nevertheless
he points out that Msimangu does not hold all the answers in some cases he is seen to
be a man of words rather than action (Paton 1948, 9193), and this moral dilemma is a
central part of the debate around social justice and how to achieve it.
The most obvious aspect of the novel that relates to issues of justice is the matter of
death by hanging. A telling statement is made by Harrison, the companion of Jarvis in
Johannesburg during the trial:
One thing I wanted to say, Jarvis said Harrison, dropping his voice. About the sentence.
It cant bring the dead back, but it was right, absolutely right. It couldnt have been any other
way as far as I am concerned. If it had been any other way, Id have felt there was no justice
in the world. Im only sorry the other two got off. The Crown made a mess of the case.
(Paton 1948, 203)
 Alan Patons Literature and the Teaching of Social Justice 69

There are several significant points in this speech. It is clear that the speaker believes
that executing the youth was the correct thing to do, but it is also clear that the other
two got off in other words the notion of justice is flawed because the system has
allowed people who should have been convicted to get off, whilst their accomplice is
given the death penalty. The idea of justice involves the notion that all will be treated
equally, but it is clear that equality of treatment has not occurred here. In addition, it is
apparent that, in Harrisons opinion, the state apparatus has not functioned effectively.
A further point is that, if death by hanging cannot bring the dead back, what justifies
it? This is a debate that is not easily answered in the available space, but the question is
worth asking, and exploring in a school classroom.
Other issues relating to equality of treatment include the various people for whom
Kumalo becomes responsible in the quest to find his son; the girl and the boy, and, for a
time, his sister Gertrude. It is clear that the society into which these people are born does
not provide for them or even acknowledged them. Instead, this burden is taken up by
their extended families. These people are unlikely ever to be granted a fair opportunity
English Academy Review 2010.27:60-70.

to pursue their interests or develop their skills, or, indeed, to take their places in society
as whole and complete citizens.
I turn now to consider another aspect of the society presented in the novel. On
several occasions the Reverend Kumalo has cause to reflect that the tribe is broken.
This observation indicates to the reader that the tribal people those of the rural
communities had suffered a devastating blow to their systems of governance and
social organization. Again, the reader is invited to question whether this action the
breaking of the tribe had any merit, and whether such an action could be justified. The
contrast between the rural and urban environments is a stark one, but it is in the rural
environment, where the tribal roots are strongest, that the final words of the novel take
place the hopeful, optimistic words, of the dawn that will bring emancipation.
Brief reference will now be made to Patons short story collection Debbie Go Home
(Paton 1961). In the short story Debbie Go Home we are offered a vision of the
frustrations of a family caught up in the processes of institutionalized racism, and in
the stories Hapenny and Sponono, amongst others, we are provided with insights
into social dynamics surrounding minors who are in reform schools. In these cases
we encounter examples of situations in which the parties involved do not frame the
principles of social justice in which they find themselves contractually bound. Nozick
and Nussbaums concern about the inequality of the social contract is emphasised
in these examples. However, these concerns and Rawlss ideas are useful points of
reference in framing questions that can be put to students engaging with this text in a
learning process. The asking of pertinent questions is the methodology to utilize when
teaching this type of material in a classroom; the students are more likely to become
engaged in a discussion about the material if they are intellectually associated with the
process of searching for answers.
 70 David Robinson

In this article a range of matters has been considered; firstly, the notion of social
justice as conceptualized and presented in the National Curriculum Statement; secondly,
the idea of social justice as conceptualized by John Rawls, and then critiqued by Nozick,
Gray and Nussbaum. Finally, elements of the works of Alan Paton are considered in
order to establish the value of his work in terms of the teaching of social justice in South
African schools.
There are many elements in Patons work that link to issues in our current social
situation, and that these issues link to the matters raised by Rawls and his critics.
However, there is no one-to-one correspondence between Patons work and the issue of
social justice. Patons work is too subtle for that, and needs to be appreciated in ways that
include the matter of social justice, but also include references to, amongst other things,
narrative style and literary skill. The issue of social justice is a worthwhile component
of Patons work, but is too narrow a lens to form a true or complete appreciation of his
writings.
In conclusion, it is apparent that the matter of social justice is one which is based on
English Academy Review 2010.27:60-70.

a series of questions regarding who benefits from social arrangements and/or contracts.
The questions can be asked again and again, as social contracts shift and develop over
time, and thus it is not possible to come to any final understanding of social justice,
other than as an impermanent thing, out of which new questions will arise, and new
debates ensue. This interminable process is to be embraced and valued, because it is an
essential dimension of education within a democratic society, and will enhance the light
of the dawn of emancipation of which Paton wrote.

References
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