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Dr Maramura
Dr Tafadzwa Maramura says she carved her path by remaining focused and resolute on her journey.

The African proverb ‘it takes a village to raise a child’ conveys the message that it requires many people to provide a safe and healthy environment for children. The village gives the child the security needed to develop and be able to realise their hopes and dreams. 

Dr Tafadzwa Maramura believes that the same applies vice versa. “It takes a good child to be raised by a village. You need to understand that the village can only do so much, the rest lies on your shoulders as the child,” she says.

The journey of a child raised by a village
The senior lecturer reflects on the journey that led her to serve in the Department of Public Administration and Management at the University of the Free State. At the age of three, she lost her father, who was an army general in Zimbabwe. Soon after, her academic journey would begin at a boarding school. Her widowed mother then moved her to a mission school due to financial constraints, seeing that she had two more children relying on her for survival. Since her father served in the government, she qualified for a state scholarship, which saw her launch her academic career in South Africa as an undergraduate student. 

“I came to South Africa in 2010 and pursued a Bachelor of Social Science degree in Development Economics at the University of Fort Hare. Once my honours were conferred, I acquired my master’s within a year. Thereafter, I enrolled at the North-West University, where I completed my PhD within two years.”

Dr Maramura was the Vice-Chancellor’s valedictorian for her bachelor, honours, and 
master’s degrees. Graduating cum laude was another way of ensuring that she pays it forward to the village that raised her. Not only was she funded by the Zimbabwean government, but she also received financial aid from South Africa throughout her studies. 

Once a child, now part of the village 
Today, as founder of a foundation based in Zimbabwe, she pays the fees of orphaned and disadvantaged primary school learners. “I wish everyone could adopt a child, pay their fees, buy their schoolbooks – because we only have each other, we do not have anyone else. That’s also part of what I call co-creating.”

The Brightest Young Minds in Africa alumna goes above and beyond focusing on academics, as she believes that “if you are the only one holding the light, everyone else will have to follow behind you to make sure that they can see ahead. However, if you share that light, then it means many more can see, therefore making it easier to solve societal challenges as a collective”.

She argues that the amount of money you spend on lunch could pay a child’s school fees for a term, and the cash that you use to buy a jacket or a pair of shoes, could cover a child’s fees for a month.
Making a difference in the lives of young children is her way of playing the role of the village now that she is an adult. “I make sure that wherever I am, I make an impact in the lives of others.”

Dr Maramura says she plans to make sure that life is better for the next young African female, by setting up a mentorship programme for the next generation of leaders. In addition to that, her goal is to become an associate professor, rise in academic rank, and develop a research unit that can speak to issues of sustainable service delivery.

On how to be a good child 
You do not need to be a figure of authority to make an impact. According to Dr Maramura, all you need is a desire to co-create, and making sure that the public is in a different place after you have left the relevant office you hold or the organisation you serve. “Make sure that you can co-exist, because humans don’t live in a vacuum, we exist among each other.”

Serving the people makes all the difference. She suggests that everyone asks themselves what they are doing for their community, class, or family. 

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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