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12 March 2019 | Story Eugene Seegers | Photo Eugene Seegers
Leading women honoured at faculty opening
Rev Martin Laubscher pictured with Thandeka Khulu, Oarabetse Morokane, Lunette Visser, and Trunette Sevenster, who participated in the worship service.

At its recent opening, the Faculty of Theology and Religion conferred the inaugural Letsema Award on Dr Ellen Vuyiswa Blekie, a medical doctor known for her sterling work in her local community in Thaba Nchu, as well as on the various church councils and committees on which she still serves at the age of 87. Dr Gideon van der Watt, director of the “Partners in Mission” unit of the Dutch Reformed Church in the Free State, presented the award to Dr Blekie on behalf of the faculty.

The theme of the morning’s proceedings was: The church and violence against women and children. This theme was not only borne out by the worship service presented by Rev Martin Laubscher, but also by each of his participants. First, a popular song from 1987, My Name is Luka, by Suzanne Vega, was recited in spoken-word form. The song deals with themes of physical and emotional abuse, as well as being kept silent as a victim. Next, the Paulette Kelly poem I Got Flowers Today was recited. The final stanza begins with the words “I got flowers today.../Today was a special day — it was the day of my funeral...”

Dr Carin van Schalkwyk, who has been serving the Philippolis community and congregation since 1993, conducted the liturgy. Her chosen passage was 2 Samuel 13, which recounts the events leading up to King David’s son Amnon raping his half-sister Tamar and the subsequent cover-up by the king and his sons. Dr Van Schalkwyk likened the way David of old handled the situation to the modern church’s failure regarding the protection of women and children, stating these vulnerable ones have been failed miserably.

Dr Van Schalkwyk added: “The root of the problem has not been addressed. It requires a rethinking of both preaching and policy, even of theology. All are created in God’s image; what does that mean?”

Concluding, she said, “We need to hear the lament of those affected, and weep with them. I dream of a day when women do not have to think of how to avoid sexual harassment on a daily basis.”


News Archive

Dying of consumption: Studying ‘othering’ and resistance in pop culture
2014-10-31

 

 

The Centre for Africa Studies (CAS) at the UFS – under the project leadership of Prof Heidi Hudson (CAS Director) – conceptualised an interdisciplinary research project on representations of otherness and resistance.

This is in collaboration with UFS departments such as the Odeion School of Music, the Department of Drama and Theatre Arts, the Department of Fine Arts, the Jonathan Edwards Centre Africa and the Department of Afrikaans and Dutch, German and French.  

In this project, Dr Stephanie Cawood from CAS leads a sub-project on the dynamics of pop culture and consumerism. Her research unpacks and critiques pop culture representations of othering and resistance by engaging with the othering rhetoric of conspicuous consumption as well as the subversive rhetoric or culture jamming at play in various South African youth subcultures.

Consumerism has become the institutional system in which we live our daily lives. Pop culture is the result when multinational corporations take aspects of culture and turn it into commodities with high market value. In pop culture and its manifestation, consumption, marketers and savvy advertising executives have realised long ago that othering and resistance are powerful tools to artificially create empty spaces in people’s lives that can only be filled through consuming.

“The scary thing is in my opinion that everyone has become a market segment, including very young children,” says Dr Cawood.

In his 1934 book, The Theory of the Leisure Class (TLC), Thorstein Veblen coined the term conspicuous consumption to describe the conduct of the nouveau riche. He  contended that when people manage to meet their basic human requirements, any additional accumulation of wealth will no longer relate to function, but will be spent on ostentatious displays of conspicuous consumption or waste. Conspicuous consumption has evolved into invidious consumption where consumption is a mark of one’s superior social status and particularly aimed at provoking envy. The whole point is unashamed one-upmanship.  

“Think of the izikhotane or skothane cultural phenomenon where young people engage in ritualised and ostentatious consumerist waste for social prestige. This is an excellent example of invidious consumption.

“Instead of striving to become good citizens, we have become good consumers and none are more vulnerable than our youth irrespective of cultural and ethnic differences”.

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