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22 September 2021
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Story Michelle Nöthling
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Photo Supplied
Annemarie Le Roux.
“I love working with children.” This is one of the first things Annemarie le Roux mentions when asked to describe herself. This love for children propelled Annemarie into the field of education and she graduated in 2006 with a BEd in Foundation Phase at the UFS. Annemarie immediately immersed herself in the Deaf community, enriching the lives of children at the Thiboloha School for the Deaf in Qwaqwa and the De la Bat School for the Deaf in Worcester.
The academic world enticed Annemarie back to the University of the Free State (UFS) and she was appointed as a junior lecturer in the Department of South African Sign Language (SASL) and Deaf Studies in 2013. Going from strength to strength, Annemarie completed her master’s degree in SASL in 2019, and published an
article earlier this year that she co-wrote with Marga Stander. In this article, they found that SASL “has become an increasingly popular language that hearing university students want to learn as a second language” and subsequently explored different teaching methods used for this emerging group of interested students.
Although now firmly established in academia, Annemarie is still committed to the practical application of SASL. “I am closely involved in student and community engagement through the
SIGNALS Sign Language student association that helps empower the Deaf community and South African Sign Language.” She also interprets for the Deaf community whenever she gets an opportunity, as well as for Deaf students in class and meetings.
On the importance of Sign Language and the recognition of the Deaf community in South Africa, Annemarie believes it will open greater opportunities for development. “More people will be able to learn SASL, and it might even become a subject in school for hearing children.”
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”.