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03 December 2020 | Story Leonie Bolleurs | Photo Supplied
Tsamayang Sethunsa says women needs to be taught that they must be firm when they say no.

“Gender-based violence is everyone’s responsibility and I believe it can be reduced if we all work together, says Tsamayang Sethunsa, Crime Investigating Officer at Protection Services.

Although he considers this a difficult battle to win, there are some actions that we can take to start fighting this evil in society. 

Enhance awareness campaigns

“We must continue to enhance our awareness campaigns throughout the year and not restrict it to the short period of time during the 16 Days of Activism against violence to women and children campaign. Awareness campaigns need to run on a regular basis and must become part of our daily lives.”

He adds that we need to be proactive. “In this regard, I am a firm supporter of ongoing research to enable advocacy groups, investigators, victims, and perpetrators to understand what we are dealing with and to come up with mitigation plans that will address the problem at its roots,” he says. 

“I also believe a focus on the victim is a good beginning, but we do not need to forget about the perpetrator, as that is where the problem is. We need to conduct specific research where perpetrators are interviewed and assessed as to understand what made the person commit the crime. You do not wake up in the morning and decide to hurt or kill someone you are supposed to love. There must be a trigger and we need to address it through ongoing engagement with men as the common perpetrator in these crimes.”

It is all right to cry and to let the pain out

“It is also important that men are taught to speak out about challenges they face on a daily basis. Tell them it is all right to cry and to let the pain out instead of keeping things in, resulting in violent outbursts,” he adds.

Tsamayang is also of the opinion that there is a need to revisit the rehabilitation methods of correctional service centres and to determine if these methods are working.

He says the issue of repeat offenders is also a growing concern for him as an investigator.

Furthermore, he is convinced that young children need to be taught about gender-based violence from an early age. “Women also need to be taught that they must be firm when they say no, and to report any criminal activity immediately when it happens. They must also learn to protect themselves,” he says. 

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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