Latest News Archive

Please select Category, Year, and then Month to display items
Previous Archive
13 September 2019 | Story Cornelius Hagenmeier (Director: UFS International Office)

The management of the University of the Free State (UFS) is deeply concerned about the xenophobic and afrophobic attacks presently occurring in our country. Xenophobia is the ‘fear and hatred of strangers or foreigners or of anything that is strange or foreign’ (Merriam-Webster Dictionary), whereas afrophobia can be understood as the ‘fear and hatred of the cultures and people of Africa’.

The UFS strongly condemns all forms of xenophobic and afrophobic actions and thought and expresses its solidarity with the members of the University community hailing from other regions of the African continent and the world. The UFS is committed to promoting diversity, social justice, inclusivity, and transformation. Its University community is united in its diversity. The UFS cherishes diversity as a catalyst for positive change, innovative research, and cutting-edge teaching and learning. Xenophobic actions, threats or statements will never be tolerated at the UFS. The UFS is committed to nurturing and entrenching a human-rights culture and advocating human rights both within the context of the University and beyond.

Xenophobia, afrophobia and discrimination jeopardise the process of internationalisation at the University. They limit the international and multicultural exposure of our students, which are important to achieve graduate attributes and specifically to develop students’ international and intercultural competence. The UFS is strategically strengthening its collaborations and partnerships in Africa and beyond. It recognises the positive force of diversifying the knowledge paradigms with which it interacts. International staff members, postdoctoral fellows, and students make a significant contribution to the academic project, scholarship traditions, and intellectual diversity of the University. The management of the UFS will do all in its power to ensure the wellbeing of all members of its international University community.



Released by:
Lacea Loader (Director: Communication and Marketing)
Telephone: + 27 51 401 2584 | +27 51 401 2454
Email: news@ufs.ac.za | loaderl@ufs.ac.za
Fax: +27 51 444 6393


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”.

We use cookies to make interactions with our websites and services easy and meaningful. To better understand how they are used, read more about the UFS cookie policy. By continuing to use this site you are giving us your consent to do this.

Accept