Latest News Archive

Please select Category, Year, and then Month to display items
Previous Archive
18 May 2020 | Story Dr Marinkie Madiope | Photo Sonia Small (Kaleidoscope Studios)
Dr Marinkie Madiope.

In IsiZulu, there is a saying that goes, ‘indlela inbuzwa kwa ba phambili’, which can be loosely translated into, ‘direction is asked for, from those who’ve walked the path’. According to the illustrious Credo Mutwa, in his seminal masterpiece, Indaba my Children, 

“these are the stories that old men and old women tell to boys and girls seated with open mouths around the spark-wreathed fires in the centres of the villages in the dark forests and on the aloe-scented plains of Africa. Under the gaze of the laughing stars the Old One sits, his kaross wrapped around his age-blasted shoulders, staring with rheumy eyes at the semi-circle of eager expectant faces before him – faces of those who have taken but a few steps along the dark and uncertain footpath called Life – faces of the ones yet oblivious to the pain of life’s bitter scourges – faces yet unmarked by furrows of bitterness, ill-health and anger – the fresh, pure, open faces of…children. The fire dances in the middle of the round clay fireplace like a virgin revelling in the simple joy of being alive. It devours the dry twigs and logs that a little girl is constantly feeding it, leaving nothing but glowing ashes. It mocks the silent sky with a redly luminous column of smoke against its starry face and by sending up short-lived stars of its own”|

As the birthplace of humankind, the motherland, homeland, and ancestral origin of everyone on the planet, Africa is a blessed, special, and beautiful continent. It is an expansive abode of rich diversity, striking complexities and ornate nuances and peculiarities, both in its people and in its biomes.

With approximately 2 100 languages spoken by more than 3 000 ethnic groups in our population of just over 1,3 billion individuals spread across 55 countries, Africa is culturally, philosophically, and linguistically a very wealthy land.
Our shared, priceless heritage is littered with shining examples of the excellence, resilience, ingenuity, fortitude of character, strength, spirit, and love of our people. We have adapted to desertification, unshackled ourselves from slavery, replenished ourselves from years of famine, battled deadly viral diseases, nursed ourselves out of internecine conflicts, liberated ourselves from colonial oppression, and together, through it all, held fast the inherited role we collectively hold as custodians of humanity.

As Enock Maregesi spiritedly states:
“We are the children of Nelson Mandela; we are the children of Kwame Nkrumah; we are the children of Haile Selassie; we are the children of Samora Machel; we are the children of Robert Mugabe; we are the children of Patrice Lumumba; we are the children of Julius Kambarage Nyerere. We know who we are!”

And in this reverent knowledge of who we are, where we come from and what we have experienced to bring us to this present day where we celebrate our languages, our customs, our traditions, our ethnicities, our similarities and differences, our uniqueness, our Africa, and by virtue of that, our Africanness, we not only remember, but resonate with the heart-stirring words of Dr Kwame Nkrumah, “I am not African because I was born in Africa, but because Africa was born in me!”

We are grateful for the providence with which our continent has been virtuously spared from the unprecedented eventualities that have become synonymous with the leap year of 2020. The onset of the global lockdowns following the declaration of COVID-19 as a pandemic, averted a situation that could have escalated into a third world war; decreased the worldwide carbon emissions and pollution drastically; and served as a clarion call to unite humanity in the common goal of the preservation of human life. In spite of the hardships that came with re-adjusting our focus back to self-sufficiency, self-preservation through social distancing, and redefining what we term as essential, all of humankind has joined in remembering. Remembering how to do for self, remembering to care for those in need, remembering to cherish and respect the planet, and most importantly, remembering their African ancestry.

As we dutifully charter forth through the eternal passage of time, continuously evolving in conscious intelligence, consistently preserving human existence and steadily riding the throes of modernisation by globalisation, we invite all of humankind to take heed of our guidance, and ask for direction from those who have walked the path before. Let us illuminate the way forward for our planet by using the knowledge and ways that have been laboriously and painstakingly preserved for us by our forebearers though centuries of oppression, apartheid, discrimination, and derogation. 

We overcome. We inspire. We rise. We adapt. We thrive. It is our legacy to steer humankind back home, back to basics, back to mother earth. The historic events that have marked the first half of 2020 have highlighted to the world the inescapable importance of the cardinal African values of Ubuntu and a sustainable co-existence with nature. 

No, we are not African because we are born in Africa, we are Africans because Africa is born within us. Let us construct for the world a new model of being, a model of old, a model of nature, a model of our African nature.

On this Africa Day, go forth African child, and remember your sacred duty. Live your glorious destiny. Show the way for the rest of humanity. Mayibue!!!

Dr Marinkie Madiope is the Principal of the South Campus of the University of the Free State.

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

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