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23 September 2020
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Story Nitha Ramnath
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Photo Supplied
UFS students will be performing at the virtual ICDF on 24 September 2020.
On 24 September 2020, South Africa will be celebrating Heritage Day. For the 25th anniversary of this celebration, South Africans are encouraged to celebrate their culture and the diversity of their beliefs and traditions in the wider context of a country that belongs to all its people. Dr Chitja Twala, Vice-Dean: Faculty of the Humanities at the UFS, says: “The importance of the day is that we must celebrate who we are and learn from each other.” The University of the Free
State (UFS) has a long tradition of commemorating Heritage Day and the ideas underpinning it. One way in which the UFS celebrates and recognises the tapestry of diverse cultures represented on its campuses is through its International Cultural Diversity
Festival hosted by the Office for International Affairs. The purpose of the event is to highlight on Heritage Day that international cultural diversity is a central tenet of the UFS community.
Pursuant to the tremendous challenges caused by the COVID-19 pandemic globally, the International Cultural Diversity Festival will this year be celebrated in a virtual format. Even during this uncertain time, it is important to find time to celebrate
our uniqueness and to appreciate one another’s heritage and culture in the spirit of our humanity.
Date: 24 September 2020
Time: 10:00
No registration is required!
For the 2020 Heritage Month celebrations, let us share elements about ourselves that make us proud of who we are! The diverse contributions to the 2020 virtual International Cultural Diversity Festival activities will highlight the university’s commitment towards creating a diverse, challenging intellectual environment. As a research-led university, the UFS strives to provide an environment in which new ideas are incubated and debated, contributing to its transformation process and African unity.
For more information contact Bulelwa Moikwatlhai on MaloB@ufs.ac.za
Dying of consumption: Studying ‘othering’ and resistance in pop culture
2014-10-31
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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”.