Latest News Archive

Please select Category, Year, and then Month to display items
Previous Archive
25 May 2021 | Story Prof Francis Petersen | Photo Sonia Small
Prof Francis Petersen

Africa has come a long way in shaking off the image of a continent that is consistently dependent on and trailing the rest of the world for investment, development, direction and validation.  We are diversifying our economies to move away from economic dependence on the global north, and actively searching for African solutions to African problems. Moreover, while Africa remains an attractive investment destination, it is now more sought after for its people than for its physical assets. 

It is often said that Africa ought to learn from the west – but not much is said about what there is to learn from Africa. At this point in time, there is in actual fact much that the rest of the world can learn from Africa.  

At the University of the Free State (UFS) – we greatly treasure our African heritage and take care to observe Africa Day each year in a mindful and inclusive manner. 

The theme of our 2021 UFS Virtual Africa Month celebration is: One Africa together forever – solidarity in knowledge production and recording. Africa Day and Africa Month is an opportunity to strengthen solidarity within our region by reaching out to different communities across our continent and learning from their insights and experiences.  

But it is also a time to reflect on the contributions our continent has made to the global society over the ages. 

What can the world learn from Africa?

Preserving our Heritage

Before anything else, we need to ensure that the world has a legitimate, credible record of African achievements and contributions. 

The recent devastating fire at the University of Cape Town that gutted the irreplaceable African Studies collection of the Jagger Reading Room was a hard blow to anyone who values our African heritage. It was a painful reminder that we need to do everything we can to safeguard the records and artefacts that encapsulates our continent’s role in global development in different fields.

Birthplace of Humanity

Most scientists agree that modern humans evolved from somewhere on the African continent before spreading across the world and becoming the dominant species we are today. The mere fact that Africa is the birthplace of humankind should be drenched in significance for anyone interested in exploring the common roots of different nations. 

In the words of the great African-American poet and civil rights activist, Maya Angelou: “If you don’t know where you’ve come from, you don’t know where you’re going.”

Science and Technology in Ancient Africa

It is unfortunate that, apart from ancient Egypt, the accomplishments of ancient African communities have not been that widely publicised at all.

There is scientific evidence of unique numeration systems developed thousands of years ago in Nigeria and the Democratic Republic of the Congo; ancient Tanzanian furnaces used in metallurgy and tool making that far exceeded those of the Romans; and of ancient African discoveries concerning stars and planets that formed the building blocks of modern-day astronomy. 

When it comes to architecture, the Egyptian pyramids and evidence of impressive structures found in the ruins of great ancient cities in Zimbabwe, Mozambique, and Mali reflect great architectural and engineering skills.

It is encouraging to see how much of this information is now consistently being incorporated into our school curriculums. The UFS, like many other institutions of higher learning, is taking up this baton through a consistent process of reviewing and decolonising our curriculums to achieve a more comprehensive and balanced knowledge base in all fields of study.  

Vast Potential for Agriculture 

Africa’s value to the global community exists in various forms today. Across the African continent, plummeting revenue from natural resources such as oil, gold, and coal has led to diversified economies and large-scale investment in agribusiness. 

Currently, the agriculture sector employs more than half of the labour force in Africa. On top of that, the World Economic Forum (WEF) revealed in 2019 that Africa had the highest entrepreneurship rate in the world, with around 22% of working-age Africans starting new businesses. Provided that African countries manage to get the necessary quality control and food-safety management systems in place, some investors are already talking about the potential of Africa to ‘feed the world’ within a few decades. 


Indigenous Knowledge Systems

The recognition of indigenous knowledge is gaining ground worldwide. Here at the UFS, Indigenous Knowledge Systems is a specialist field in our Centre for Africa Studies, and is actively pursued as a major branch of its academic and research endeavours.

One of our flagship research efforts is the pharmacological assessment of the healing qualities of cannabis, which is believed to be one of humankind’s first cultivated crops, used in Southern Africa since about 1400 AD for spiritual and medicinal purposes. Systematic medicinal research done by our Department of Pharmacology investigates its use as a treatment for cancer, pain management, diabetes, and hypertension. As a testament to the world’s acknowledgement of the value of traditional African medicines, our Director of Pharmacology, Prof Motlalepula Matsabisa, was recently appointed as Chairperson of the WHO Regional Expert Advisory Committee on Traditional Medicines for COVID-19.

Africa’s Response to COVID-19

When it comes to COVID-19, many commentators have in recent times been vocal on how the rest of the world can learn a few things from Africa’s response action to the pandemic. Some point out the fact that in many African countries, dedicated pandemic response systems used for previous pandemics (such as Ebola) were kept in place, whereas in many Western and European countries these often had to be hastily convened or re-convened. 

Many African countries’ health systems also have a strong inherent focus on prevention, obviating an overreliance on treatment, which can prevent infections from spiralling out of control.

African leaders have also generally been praised for clear, cohesive, and united communication as well as far better collaboration between countries, than their counterparts from elsewhere in the world.

Solidarity and Ubuntu 

It is this kind of valuable solidarity that we aim to cherish and rekindle with our Africa Day celebrations. And it is this solidarity that holds a great lesson for the rest of the world.

If there is one thing that we have all learnt from the COVID-19 pandemic, it is that no country is an island, and that we should learn from one another’s mistakes and successes. The solidarity that is so important to Africans should become a priority for the rest of the world too.

And at the core of African solidarity lies the age-old concept of Ubuntu – the ancient African word that encapsulates the idea of a shared humanity. The meaning of ‘ubuntu’ has become more nuanced and textured over time – that much is clear when one looks at its definition in the New World Encyclopedia:

“Ubuntu implies an appreciation of traditional beliefs, and a constant awareness that an individual’s actions today are a reflection on the past, and will have far-reaching consequences for the future. A person with ubuntu knows his or her place in the universe and is consequently able to interact gracefully with other individuals.”  

It is a word that embodies sustainability, selflessness, and tolerance – so much of what we all need right now.

In an era marked by fears of dehumanising brought about by the Fourth Industrial Revolution and isolation brought about by the COVID-19 pandemic, I believe this ‘graceful interaction with other individuals’ is what the whole world yearns for.

Time for Africa

There is another piece of African wisdom that I believe is equally applicable to the times we are living in. 

The concept of ‘African time’ is often used in a light-hearted manner to poke fun at an individual for lack of punctuality. But there is a profound additional meaning that one can derive from the concept of African time.

Haraka haraka, haina baraka, is an ancient Swahili proverb which, loosely translated, means ‘hurrying doesn't bring blessings’.

The pandemic with its protracted lockdowns plus the inevitable reflection on our fragility and mortality, has for many people had a profound impact on our perception of time and how we use it.

Instead of simply racing through life, neglecting the things we truly value, African wisdom dictates that we cherish the time we have and invest it wisely.  

This dovetails beautifully with another well-known African proverb: If you want to go fast, go alone. But if you want to go far, go together.

May we all make time for each other and ‘go together’ this Africa Month.

Opinion article by Prof Francis Petersen, Rector and Vice-Chancellor 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