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01 December 2020 | Story Bonolo Mahlatsi | Photo Supplied
Bonolo Mahlatsi is a master’s student in Sociology at the University of the Free State.

South Africa finds itself dealing with a pandemic within a pandemic. On 11 November, President Cyril Ramaphosa declared five days of mourning for victims of COVID-19 and gender-based violence, from 25 to 29 November 2020. Many see it as a bold move and as a win for efforts to address gender-based violence, but it is rather disappointing. Ironically, the mourning period falls within the 16 days of activism against GBV. 

Almost daily we mourn the lives of women lost at the hands of men. However, now that we are living in unfamiliar territory, we also mourn the lives lost due to COVID-19. Both are pandemics with different characteristics facing the country. The major difference is that COVID-19 is new and in some ways beyond our control. GBV, on the other hand, did not just emerge overnight. It is the symptom of patriarchy that is intentionally designed and reinforced by systems and people to preserve the dominance of men at the expense of women and gender non-conforming people. 

The President’s announcement makes GBV a shadow pandemic compared to COVID-19, even though GBV has claimed more lives, created more disruption, and lasted much longer. 

South African culture allows GBV and often encourages it

We need to unmask the fact that GBV exists as a pandemic because South African culture allows it and often encourages it. A recent case in the Free State shows this. A police captain at the Mafube police station was recently arrested for revictimising a rape survivor while he was conducting his ‘investigation’. He further manipulated the perpetrator’s girlfriend into having sex with him by promising to release her boyfriend on bail. This officer was still allowed to work in the Family Violence, Child Protection and Sexual Offences (FCS) Unit, despite having a trail of rape accusations against him. It further shows the indifference of the police and systems that should be enforcing law and order, not violating it. Mourning GBV alongside COVID-19 sends a message to the captain in Mafube police station and many other perpetrators that GBV will always be secondary and not important enough to have special impactful efforts directed at it.

Can’t treat them the same 

We can’t treat the two pandemics in the same way – one noticeable difference is how we have treated them in terms of reporting and response time. The COVID-19 response was fast, awareness was created quickly and effectively, government accountability has improved. More active and robust digital and media strategies are also being used to keep the public informed and to fight the spread of COVID-19. All these are strategies that should have been adopted long ago in the fight against GBV, particularly the sensitisation and awareness strategies. 

My concern is that, after the GBV mourning period, it will be back to business as usual. Women will still be violated and live in fear. Furthermore, the mourning period takes five days away from the activism period, which I find to be a way of shifting the focus away from GBV. We have also seen from previous years that the situation on the ground still remains unchanged after the activism period. For instance, statistics revealed by the South African Police Service (SAPS) showed that a woman is murdered every three hours in South Africa; an alarming rate, which is higher than the global average.

COVID-19 presented an opportunity

Fortunately, or unfortunately, COVID-19 has presented us with an opportunity to reconfigure and redesign our society to be safe for everyone. It is time that we address the lack of sensitivity towards GBV, especially because there is no society free of it. Interventions are needed to ensure that women do not return to the ‘normal’ of being violated. The underlying causes of GBV need to be addressed through response efforts supported by policy development. Most importantly, men’s attitudes towards women and girls need to transform, which will assist in stopping the perpetuating violence against women. If GBV was treated as the pandemic it is, women would not have to live in fear. If efforts could be put together to fight COVID-19, the same should apply to GBV. 

 

Opinion article by Bonolo Mahlatsi, master’s student in Sociology, University of the Free State.

News Archive

Traffic in translation between French and Afrikaans follows unique direction
2017-11-21

 Description: Traffic in translation between French and Afrikaans  Tags: Traffic in translation between French and Afrikaans

At Prof Naòmi Morgan’s inaugural lecture were, from the left:
Profs Corli Witthuhn, Vice-Rector: Research; Morgan;
Heidi Hudson, Acting Dean of the Faculty of the Humanities;
and Angelique van Niekerk, Head of the Department of Afrikaans
and Dutch, German and French.
Photo: Stephen Collett

Translation is normally done from a so-called weaker language into a mightier one. This is one of the ways, according to author Antjie Krog in her book A Change of Tongue, which is used by a ‘weaker’ language to help it survive.

However, according to Prof Naòmi Morgan, Head of French in the Department of Afrikaans and Dutch, German and French at the University of the Free State (UFS), this is not the case with French, which is the mightier language, and Afrikaans.

Influence of translators on Afrikaans

“The number of translated titles from French into Afrikaans, from ‘great’ into ‘lesser’ language, is far more than the other way round, almost as if the translators wanted to make the Afrikaans-speaking readers literary self-sufficient, but did not feel the same need to extend the Afrikaans literature into other languages.”

This was Prof Morgan’s words on 8 November 2017 during her inaugural lecture entitled, Van Frans na Afrikaans: 100 jaar van byna eenrigting-vertaalverkeer, in the Equitas Auditorium on the Bloemfontein Campus. A PowerPoint presentation, with a symbolic background of the South African and French flags and relevant texts, formed part of her lecture. She also played video clips and pieces of music to complement it.

Among others, she has a doctorate in Modern French Literature from the University of Geneva, and her translations have earned her a French Knighthood and various prizes. She is also well-known for her translations and involvement in dramas such as Oskar en die Pienk Tannie and Monsieur Ibrahim en die blomme van die Koran.

Greater challenges in this direction

In her lecture, she looked at the two-way traffic from French into Afrikaans and from Afrikaans into French.

Three French citizens, Pierre-Marie Finkelstein, Georges Lory, and Donald Moerdijk, have translated from Afrikaans into French. Of course, their background and ties with South Africa also had an influence on their work. “In Moerdijk’s case, translation from Afrikaans, his second language, was a way in which to recall the country he left in his mind’s eye,” she said.

Prof Morgan is one of only two translators who translates works from Afrikaans into French, the other being Catherine du Toit. However, translations in this direction pose greater challenges. She said it involves “not only knowledge of the language, but also knowledge of the French target culture and literature”. In addition, there aren’t any good bilingual dictionaries, and the only Afrikaans-French dictionary is a thin volume by B Strelen and HL Gonin dating from 1950.

Prof Morgan still believes in translation

She believes there is a need to hear foreign languages such as French in the form of music in Afrikaans, and the speaking of a language alone might not be enough to ensure its survival. 

She still believes in translation, and quoted Salman Rushdie’s Imaginary homelands: essays and criticism 1981-1991 in this respect: “The word ‘translation’ comes, etymologically, from the Latin for ‘bearing across’. Having been borne across the world, we are translated men. It is normally supposed that something always gets lost in translation; I cling, obstinately to the notion that something can also be gained.”

Click here for Prof Morgan’s full lecture (only available in Afrikaans).

 

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