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25 November 2019 | Story Prof Francis Petersen | Photo Sonia Small
Prof Francis Petersen
Prof Francis Petersen.

The international awareness campaign on 16 Days of Activism against Gender-Based Violence which is taking place from 25 November to 10 December 2019 provides an appropriate opportunity for higher-education institutions to reflect on a crucial issue that is touching the lives of so many women – including students and staff members – across the country, and the world. 

2019 has certainly been another challenging year when it comes to violence in general, and then specifically, gender-based violence in higher education.

It was marked by two traumatic incidents: The rape and murder of Media and Film Studies student at the University of Cape Town (UCT), Uyinene Mrwetyana; and the murder of University of the Western Cape (UWC) student, Jesse Hess. 

These horrific happenings were painful reminders of the pervasive nature of misogyny and patriarchal violence that impedes the freedom of women in South Africa.

As in the rest of the country, students, staff members, and stakeholders of the University of the Free State (UFS) showed up en masse in response, dressed in black to demonstrate their outrage at gender-based violence during a silent march on our Bloemfontein Campus in September. The sincerity and fervour of the marchers – women and men – was inspiring. 

More than symbolism needed

But the question is: Are these symbolic gestures enough? Should we not be doing more?

Abuse is a very physical act – often with dire, physical consequences.

Apart from all the discussions, demonstrations, and denouncements, is there not something we can do to physically fight this scourge? 

It is significant that demonstrators across the country were wearing black. Traditionally, this is the colour of mourning and loss. It symbolises not only the loss of life and opportunity that these incidents have caused, but also the loss of trust, innocence, and carefreeness for the wider community and potential victims everywhere.

There was a sad irony in seeing so many young people in mourning mode. After all, one’s study years are supposed to be some of your happiest years. It is a heart-breaking reality that gender-based violence can turn it into your most traumatic.

Powerful influencers: Good and bad

The post-school years is traditionally the time when young people often resolve not only what they want to become – in terms of career options – but also who they want to become. It is a time to sort out your approach to life and to other people and finding your own place in it. A time to determine your own values – the things that form the bedrock of who you are. Too often they fall back on the imperfect role models found in their communities and in celebrity circles, where violence and selfish interests are elevated.

How can we break this cycle of bad influences resulting in violence and abuse? How can we interrupt the process of elevating patriarchal and misogynistic role models?

I have often said that a university or any other institution of higher learning should be a microcosm of what our society should look like. Not because it is perfect and never makes mistakes, but because it is founded on principles of equality, tolerance, excellence, diversity, community upliftment, and forward-thinking – striving for social justice in everything that it does.

While students are on our campuses, we have a unique window of opportunity to influence and guide these young people at a time when they make crucial decisions about the rest of their lives. 

And to really play our part as positive influencers, we should give them more than just theory, rhetoric, abstract ideas, and symbolism. We should give them deliberate acts of caring.

Deliberate acts of caring

Two stories transpired at the UFS this year that reminded me of the powerful effect these deliberate acts of caring can have.  

Story 1: A second-year BA Journalism student, Precious Lesupi, decided to use her 21st birthday celebrations as an opportunity to give back to the communities around her. Not only did she spend the day with children at the Sunflower Children’s Hospice in Bloemfontein who are afflicted with life-threatening and life-limiting conditions. She also encouraged friends and relatives not to buy her gifts, but to rather make donations towards children battling terminal and chronic illnesses.

Story 2: A lecturer in our Department of Architecture, Hein Raubenheimer, reached out to a colleague who had just acquired a plot of land in an informal settlement. He got other lecturers and students involved by initiating an interdisciplinary research project and a building-supplies donation drive, in order to build a beautiful, eco-friendly home for his grateful colleague.   

These two Kovsies did not stop at just talking about solutions. They got physically involved – through deliberate acts of caring, and in the process, they powerfully counter-acted the devastating impact of abuse and neglect we have become so used to. 

Getting involved

It is an approach that can extend so much further than just interpersonal relationships.
On a community level, it can culminate in an attitude of looking out for one another’s interests. The practical outflow of this is that people will get involved when they see someone caught up in an unhealthy relationship, venturing into a dangerous area or being harmed in some way. Because they truly care about one another. It is about reaching out and arming one another – not only with information and encouragement, but also with physical support.

The power of caring communities

In the words of American author and organisational behaviour expert, Margaret J. Wheatley: “There is no power for change greater than a community discovering what it cares about.”

I believe that our response to the flood of violence and indifference that threatens to engulf our higher-education campuses, should be to fight it with a renewed sense of ubuntu – transpiring into real, deliberate acts of caring and kindness.


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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