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20 March 2019 | Story Mamosa Makaya
Human Rights

Human Rights Month is a time to reflect on the nation’s journey to democracy, the attainment of change, and the building of awareness and education about human rights in academic institutions and society at large.
  
Human Rights Day in South Africa is historically linked to 21 March 1960, and the events of the Sharpeville Massacre where 69 people died and 180 were wounded when police fired on a crowd that had gathered in peaceful protest against the pass laws. In observing this important time, Prof Francis Petersen, Rector and Vice-Chancellor said: “As a university community, let us join the rest of the country and celebrate the rights of all people to be protected from violation, irrespective of race, gender, religion, sexual orientation, etc. Let us observe this day and stand together to promote respect for human rights.”

Human rights in action

At the University of the Free State (UFS), Human Rights Month is marked with celebratory events, awareness campaigns and fund-raising for social justice causes in faculties and departments by staff and students alike throughout the month of March, and is seen as an important time to show support for human rights in our society. The Student Representative Council (SRC) recently launched the #UFSWalkToUhuru project that aims to raise R2 million by soliciting academic and financial support from the public, stakeholders affiliated with the UFS, staff and students, to enable their fellow students to register for and continue with their studies across all three UFS campuses in 2020.

The Dean of Student Affairs, Pura Mgolombane said “Education is a fundamental human right which all citizens of a country should have an opportunity to access. Due to the legacy of slavery, colonialism and apartheid, most of the majority of our people could not be educated or educate their children.  The Walk to Uhuru campaign that has been initiated by the SRC becomes not only a social justice issue but a human rights response to the poor and impoverished. When the nation responds as we hope it will, it will be humanising not only the lived experiences of the students who will be beneficiaries of the fund, but to their families, society and to the nation. So, we call upon everyone to demonstrate their humanity (Ubuntu) by donating whatever they can.”

The first tier involves a 350 km walk from the Bloemfontein Campus to the UFS Qwaqwa Campus from 17 to 22 March 2019. On the second tier, the group continues the journey by road through four countries for 5411 km to Uhuru Peak on Mount Kilimanjaro, Tanzania, from 20 June to 20 July 2019. 

The fundraising walk is a student-led initiative that seeks to promote and advocate educational rights to less privileged students, mitigating the exclusion of the financially disadvantaged and promoting their right to education.

Students, staff, and the public can make contributions/donations to the initiative by visiting the UFS Walk to Uhuru #givengain account page

Support, promotion and advocacy for human rights

The UFS through its various structures has adopted policies that recognise the rights of its students and staff with policies such as the anti-discrimination, promotion of equality and social justice policy and procedures, which is a demonstration of its commitment to providing opportunities for staff and students to pursue excellence and satisfaction in their academic and social lives.
   
The Free State Centre for Human Rights (FSCHR) was established in 2016, with a focus on the relationship between human rights and transformation at UFS and runs a research division which runs postgraduate teaching programme, while its advocacy division presents human rights training and awareness courses to staff and students, coordinates the resolution of human rights-related disputes, and assists management on an ad hoc basis in human rights-related policy development. The centre’s advocacy office held a human rights awareness campaign at the Thakaneng Bridge on the Bloemfontein Campus, from Thursday, 14 March to Wednesday 20 March with lucky draws and prizes. 

South Africa has included indivisible human rights in our own Bill of Rights, in Chapter 2 of the Constitution of the Republic of South Africa, 1996. The Bill of Rights also comprehensively addresses South Africa’s history of oppression, colonialism, slavery, racism and sexism and other forms of human violations. The Bill of Rights embeds the rights of all people in our country in an enduring affirmation of the democratic values of human dignity, equality and freedom.

Prof Danie Brand, Director of the FSCHR said “at the UFS I like to think that we have a different understanding of rights: we see human rights as regulating relationships between us, as mechanisms that require us to enter into conversation with one another when we have disputes and reach solutions in which all of our human rights are, even if not vindicated, then at least taken account of. The rigorous process of engagement and consultation about what to do with the statue of MT Steyn illustrates this; as does the current process in which we are considering together what is and what is not acceptable as protest action on campus. Human rights require us to think and to talk, before we act.”

The field of human rights touches on a myriad of areas at higher education institutions. It is therefore an opportunity for staff and students to become aware of the immense contribution they make in their daily work, especially in academic areas such as gender studies, law, health sciences, and in support services structures such as staff and student wellness, LGBTIQ+ advocacy, protection services and with the work of the Centre for Universal Access and Disabilities, amongst others.

News Archive

You touch a woman, you strike a rock
2004-11-02

Prof. Engela Pretorius van die Departement Sosiologie in die Fakulteit Geesteswetenskappe by die Universiteit van die Vrystaat het die kwessie omtrent feminisme aangespreek tydens haar intreerede met die onderwerp, You touch a woman, you strike a rock: Feminism(s) and emancipation in South Africa .

Prof. Pretorius het gesê: “Die geskiedenis van feminisme oor die algemeen kan in drie fases verdeel word, waarna verwys word as golwe. Eerste-golf-feminisme (19de eeu) het die fokus geplaas op die beskerming van vroueregte in die openbare terrein, spesifiek die reg om te stem, die reg tot onderrig en die reg om middelklas beroepe en professies te betreë.

Vroeë tweede-golf-feminisme word onthou vir hoe dit moederskap geteoretiseer het as synde ‘n onderdrukkende instelling. Slagspreuke van die 1970s was die persoonlike is polities en susterskap is magtig. Prof. Pretorius sê beide slagspreuke bevestig die idee dat vroue universeel onderdruk en uitgebuit word en slegs deur erkenning van dié situasie kan vroue die strukture wat hul onderdruk verander.

‘n Belangrike aspek van die derde golf van die feminisme-teorie is post-moderne feminisme wat diversiteit en verskille onderstreep. Die poging van hierdie feministe is afgestem op alle vorme van onderdrukking. Vroue van kleur het ook hul ontevredenheid uitgespreek gedurende die derde-golf-feminisme. Die feminisme van vroue van kleur word gekenmerk deur verskeie kwessies en talryke intellektuele standpuntinnames wat neerslaga vind in verskillende terme, soos Afrika feminisme of ‘womanism, sê prof. Pretorius.

Afrika-feminisme dui protes aan teen die wit/westerse geskiedenis en die wit/westerse dominansie binne feminisme. Afrika-vroue het besef dat hul onderdrukking verskillend is van dié van wit vroue en daarom is ‘n ander proses van bevryding nodig. Die Westerse feministiese praktyk om swart vroue by die bestaande feministiese ontologie te voeg, is nie voldoende nie omdat hul unieke ondervindings van slawerny, kolonialisme, onderdrukking deur mans en armoede nie uitgedruk word nie.

‘Womanism’ het tot stand gekom as gevolg van ‘n eksplisiete rassekritiek teen feminisme. Dit is ten gunste van die positiewe uitbeelding van swart mense. Dit word gekenmerk deur kulturele kontekstualisasie, die sentraliteit van die gesin en die belangrikheid daarvan om mans in te sluit.

Die geskiedenis van vroue in Suid-Afrika is verwant aan hul geskiedenis van onderdrukking as gevolg van patriargie. Vroue van verskillende rasse, kulture en klasse het patriargie op verskillende wyses in en variërende mate van erns ervaar. Onder voor-koloniale patriargie het vroue min sê gehad oor huwelikskeuses omdat mans dié besluite gedomineer het.

Die Nederlandse en Britse patriargale erfenis het neerslag gevind in die ideologie van die volksmoeder. Onderwyl dit veral manlike skrywers was wat die beeld van die vrou as versorger en tuisteskepper bevorder het, het vroue self ook hieraan ‘n aandeel gehad, sodat die volksmoeder volwaardig deel geword het van die Afrikaner nasionalistiese mitologie. Alhoewel middel- en werkersklas vroue met dié beeld geïdentifiseer het, het nie alle Afrikaanse vroue die ideologie aanvaar nie.

Onder die Victoriaanse erfenis was Britse vroue beperk to die private eerder as die openbare lewe. Die skeefgetrekte onderrigsisteem wat vroue in huishoudelike loopbane gekanaliseer het, die mag van mans oor hul vroue se eiendom en ‘n tekort aan toegang tot mag en geld het verseker dat vroue by die huis gebly het.

Wit Engelssprekende-vroue het die grootste geleentheid gehad om patriargie uit te daag vanweë hul toegang tot onderwys en die blootstelling aan liberale waardes, sê prof. Pretorius. Liberale vroue soos Helen Joseph en Helen Suzman het ‘n belangrike rol gespeel om in 1930 stemreg vir wit vroue in Suid-Afrika te verseker en het voortgegaan om ‘n rol te speel in die bevryding van swart vroue gedurende die vryheidstryd.

Die feminisme wat onder swart vroue ontwikkel het, was ‘n erkenning van die gemeenskaplike stryd met swart mans om die verwydering van die juk van eksterne onderdrukking en eksploitasie. Swart vroue in aktiewe en onafhanlike politiese rolle het tegelykertyd mans se aannames omtrent hul meerderwaardigheid asook die rassewette van die staat uitgedaag. Daarom kan ons sê dat die feminisme wat hier ontwikkel het, te voorskyn gekom het as gevolg van vroue se betrokkenheid by en toewyding tot nasionale bevryding, sê prof. Pretorius.

Institusionalisering is nie herlei tot magsvoordele nie, want gelykheid is nie in beleidsprogramme geïnkorporeer nie. Die hervestiging van sleutel aktiviste van die vrouebeweging in die regering het die stryd om genderbillikheid verander na ‘n projek wat deur die regering gelei word, sê prof. Pretorius. Ongelukkig word terreine van verandering buite die grense van die regering verwaarloos. Dit kan slegs aangespreek word deur ‘n aktiewe en feministiese stem in die burgerlike samelewing.

“Dit is my oortuiging dat formele instellings vir vroue binne die staat oor die lang termyn slegs effektief kan wees indien daar ‘n effektiewe feministiese vroue-beweging buite die staat in stand gehou word wat die grondslag waarop sosiale beleid gevorm word, kan uitdaag en bevraagteken. Daarom, A luta continua (die stryd duur voort),” sê prof. Pretorius.

Mediaverklaring
Uitgereik deur: Lacea Loader
Mediaverteenwoordiger
Tel: (051) 401-2584
Sel: 083 645 2454
E-pos: loaderl.stg@mail.uovs.ac.za
2 November 2004

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