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05 September 2020 | Story Khiba Aubrey Teboho | Photo Supplied
Khiba Aubrey Teboho.

Transformation at the university must be reflected in all dimensions of the institution, such as leadership, governance, and management, student backgrounds such as practical access and academic excellence, equity in staffing, institutional cultures, and inclusive teaching and learning. I acknowledge that this is not an easy task for universities, and that is why I would urge the student population to exercise patience on some of the matters they bring to the institution. However, they should also not be used by the university as a crutch in undertaking its obligation to transform and promote integration, non-discrimination, and inclusivity across all levels –  not only within the university, but also within the local space where the university finds itself, as we know the history of the institution. We have come a long way and there is still more to do, things to change, but we have to give credit where it is due. I still appeal to the institution to do more, because for some students it is the place that will give them the capability to fight poverty, to prosper, to influence change in society, and to change their lives as well as the lives of their families.

The redress of historical inequalities between historically white and historically black universities – it is a challenge for all universities, and we have come a long way to resolve this. With a new culture of students comes a new challenge, such as the funding challenges that poor and middle-income students are constantly facing. These are some of the recurring issues faced by students continually, requiring a solution that does not impoverish the poor even more. Universities must become spaces for transformation, rather than merely being transformed spaces. It is the transformative development through which students come to understand social justice properly, which certifies that students will go on to promote social justice in the wider society. While universities have long been sites of personal growth and transformation for their students, the impact of the transformative power of these places and the important transformational goal of generating graduates who are engaged citizens working for social justice must not be overlooked, particularly in the literature of transformation at the university.

Similarly, what is questioned by the students themselves is the relevance of what is taught at universities, how students are prepared through the knowledge and skills 'transmitted' to them for life in a South African context, and in what sense graduates are prepared to contribute to the advancement of society after the completion of their degrees. It cannot be that in this era we produce graduates who are job seekers, especially considering the status our country is in. This should be carefully considered in the development of the university’s curriculum and in its strategies.

It is only through an epistemic revolution in institutional culture that universities can become spaces that foster the development of civic-minded graduates. We cannot be relegated to just being students when it comes to the issues raised above if transformation is to take place effectively. Students must also understand that we cannot continue to do things as if it were 1976; we need to find other alternative mechanisms to voice our concerns and make an impact. At times change is not easy and it is not comfortable, but we are ready!
God bless South Afrika. Morena boloka setjhaba sa heso.

News Archive

Code-switching, tokenism and consumerism in print advertising
2014-10-27

Code-switching, linguistic tokenism and modern consumerism in contemporary South African print advertising. This is the current research focus of two lecturers from the Faculty of the Humanities at the UFS, Prof Angelique van Niekerk and Dr Thinus Conradie.

The act of switching between two or more languages is replete with socio-cultural meaning, and can be deployed to advance numerous communicative strategies, including attempts at signalling cultural familiarity and group affiliation (Chung 2006).

For advertising purposes, Fairclough’s (1989) seminal work on the ideological functions of language remark on the usefulness of code-switching as a means of fostering an advertiser-audience relationship that is conducive to persuasion. In advertising, code-switching is a valuable means with which a brand may be invested with a range of positive associations. In English-dominated media, these associations derive from pre-existing connotations that target audiences already hold for a particular (non-English) language. Where exclusivity and taste, for example, are associated with a particular European language (such as French), advertising may use this languages to invest the advertised brand with a sense of exclusivity and taste.

In addition, empirical experiments with sample audiences (in the field of consumer research) suggest that switching from English to the first language of the target audience, is liable to yield positive results in terms of purchase intentions (Bishop and Peterson 2011). This effect is enhanced under the influence of modern consumerism, in which consumption is linked to the performance of identity and ‘[b]rands are more than just products; they are statements of affiliation and belonging’ (Ngwenya 2011, 2; cf. Nuttall 2004; Jones 2013).

In South African print magazines, where the hegemony of English remains largely uncontested, incorporating components of indigenous languages and Afrikaans may similarly be exploited for commercial ends. Our analysis suggests that the most prevalent form of code-switching from English to indigenous South African languages represents what we have coded as linguistic tokenism. That is, in comparison with the more expansive use of both Afrikaans and foreign languages (such as French), code-switching is used in a more limited manner, and mainly to presuppose community and solidarity with first-language speakers of indigenous languages. In cases of English-to-Afrikaans code-switching, our findings echo the trends observed for languages such as French and German. That is, the language is exploited for pre-existing associations. However, in contrast with French (often associated with prestige) and German (often associated with technical precision), Afrikaans is used to invoke cultural stereotypes, notably a self-satirical celebration of Afrikaner backwardness and/or lack of refinement that is often interpolated with hyper-masculinity.

References


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