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01 April 2021 | Story Andre Damons | Photo istock
The Easter weekend runs the risk of being a major catalyst for the third wave and people’s behaviour will be the primary driver of transmission for the third wave.

Similar trends as during the festive season of 2020 – when the behaviour of people was driving COVID-19 transmissions and played a role in the second wave – have emerged due to the Easter holidays, and may contribute to a third wave. 
“This means that we can already anticipate gatherings and a higher rate of travel during the next three weeks. As a result of this as well as non-adherence to the non-pharmaceutical interventions, we can anticipate this event to serve as a catalyst for transmission.” 

“If nothing is done to prevent this, it is anticipated that the Free State will see a steady increase and a potential third wave between 17 April and 26 June,” says Herkulaas Combrink, the interim Director of the UFS Initiatives for Digital Futures and PhD candidate in Computer Science at the University of Pretoria (UP).

The Easter weekend runs the risk of being a major catalyst for the third wave

According to him, the vulnerability and population density dynamics in each province, the behaviour of people, and the social norms between communities must be taken into consideration to contextualise the impact of Easter on disease transmission – especially when looking at SARS-CoV-2.

For the Free State, the Easter weekend runs the risk of being a major catalyst that will lead up to the third wave, says Combrink. “If no interventions are put in place and people do not adhere to non-pharmaceutical interventions to mitigate the spread of the disease, then we will see a steady climb and increase in cases up until that time. This means that the behaviour of people will be the primary driver of transmission for the third wave.”

Reducing the severity of the third wave

According to Combrink, who is involved in risk communication and vaccine analytics with other members of the UFS, we may be able to reduce the severity of the third wave if the variant remains the same and the vaccination roll-out plan is in full effect. It will also help if the correct number of people are vaccinated, the general population adheres to PPE and mitigation strategies, and people practise the appropriate behaviour as indicated in all official COVID-19 communication, including the UFS COVID-19 information page.  

According to Prof Felicity Burt and Dr Sabeehah Vawda, both virology experts in the UFS Division of Virology, the current vaccination programme is aimed at reducing the severity of the disease among health-care workers. Prevention of further waves of infection through vaccination will require sufficient coverage to induce at least 70% herd immunity in the country. Currently, no country has achieved that level of herd immunity through vaccine programmes – this is the long-term goal of vaccination. 

“Irrespective of the government’s vaccination programmes and schedules and a virus that may mutate and perhaps become more virulent, the fundamental ways to protect yourself remain unchanged, namely social distancing, wearing of masks, and regular hand washing. People need to realise that this ‘new normal’ is going to be with us for a while and remains the best defence against all SARS-CoV-2 viruses and even provides protection against other respiratory pathogens.”

Vaccines and mutations

The exact frequency of mutations differs between different types of viruses, but generally, SARS-CoV-2 is known to have a slower ‘mutation rate’ than other RNA viruses because of its built-in ‘proofreading’ enzyme. The true mutation rate of a virus is difficult to measure, as the majority of mutations will be lethal to the virus. Irrespective, very few have actually resulted in clinical impact. 

“This highlights the rather gradual process of mutation, so vaccines should remain effective or at least partially effective in the near future, as they elicit antibodies that target different parts of the virus. Continuous surveillance of SARS-CoV-2 is necessary and ongoing to monitor for changes that may impact vaccines and diagnostic tests,” the experts say.

According to Prof Burt and Dr Vawda, scientists are continuously monitoring the situation to detect if the current vaccines would remain effective and to try to adjust them accordingly. How or when the virus will mutate in a clinically significant way is unknown, so at this point, the current vaccines have been shown to be effective against severe disease and hence have application in reducing significant disease. 

“There remains a lot unknown about the extent of protection and the duration of protection, and it is obviously hoped that the vaccine’s immune response in the human body would be able to provide at least some protection or decrease the possibility of severe disease even against potentially newer variants.”

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

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