Latest News Archive

Please select Category, Year, and then Month to display items
Previous Archive
22 September 2021 | Story Michelle Nöthling | Photo Supplied
Peet Jacobs.

Peet Jacobs is no stranger to the Deaf community in and around the UFS and Bloemfontein. He has been working at the University of the Free State (UFS) for the past six years, and he is still amazed at the amount of support our institution provides to Deaf students in particular, and to South African Sign Language (SASL) in general. “They provide excellent interpreting services,” Peet says, “not only in face-to-face classes, but also on different online platforms, as well as interpreting pre-recorded lectures and videos.” And as a SASL interpreter, Peet is an integral part of this service. 

But signing is not merely a day job for Peet. He carries his skill into the community in his spare time, where he assists as an interpreter at hospitals, doctors’ rooms, and psychiatrists’ offices – to name but a few. What gives Peet the deepest satisfaction, however, is when he can combine his love of Sign Language with his love of the Bible and his God. It was actually Peet’s devotion to his religion that inspired him to learn Sign Language in order to enable him to carry the Word of God into the Deaf community. Peet now also presents Bible courses in SASL and assists a non-profit organisation to produce SASL Bible-based publications, which are translated and recorded in video format. 

Peet aspires to become an authority on SASL subject-specific vocabulary related to subject in higher education. “Sign Language is a language in its own right,” Peet points out. “The uniqueness of Deaf culture and the variety of dialects within SASL give the language diversity and colour.” Peet goes on to emphasise how important it is that SASL is recognised as an official language in our country. “This recognition will give dignity to a group of people who have been marginalised in South Africa. This will also pave the way to providing more inclusivity and service to the Deaf community.”

Until then, Peet will continue to serve the best way he knows how: through signing.

News Archive

Dying of consumption: Studying ‘othering’ and resistance in pop culture
2014-10-31

 

 

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”.

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