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06 June 2022 | Story Prof Francis Petersen | Photo Sonia Small
Prof Francis Petersen
Prof Francis Petersen, Rector and Vice-Chancellor of the University of the Free State.

Opinion article by Prof Francis Petersen, Rector and Vice-Chancellor of the University of the Free State.
It is our harsh South African reality that racially charged incidents, such as the recent incident at Stellenbosch University, can happen at any institution at any time. Disheartening as they may be, they should not detract us from the very real journey towards true transformation and social cohesion that is taking place on South African campuses of higher education.

Along with all the various forms of change and transformation that different sectors in our country have undergone over the past few decades, there has also been a definite shift in the role of public universities. It has evolved from an almost exclusive focus on academics to a more society-focused role. An undeniable and very important part of universities’ mandate in modern-day South Africa is to make a positive difference in the communities we serve. This inevitably includes embracing transformation, inclusivity, and diversity. In short: universities must be microcosms of the kind of community that we want to see in the broader South African context.

Transformation in higher learning 

Since 1994, all university campuses have in one way or another implemented well-designed transformation processes and social cohesion programmes – reflected in their institutional culture, physical environment, and the Academic Project. What we should always bear in mind, though, is that transformation in its very essence can never be a complete process. It can never simply mean changing from one thing into something else, but it is rather an ever-continuing process that requires incessant focus and a resolute acceptance that you will never really arrive at a final destination. What this implies for universities is that – true to our nature – we should always challenge the status quo, question conventional wisdom, always wrestle with complex issues, and never settle. Only by doing this will we achieve perpetual renewal, which is what true transformation boils down to.

Over the years, there has been an important shift at traditionally white universities that runs much deeper than just a superficial change in numbers and racial composition. Black South Africans at these institutions have reached a critical mass, which means they can now more freely express their convictions about their individual lived experiences, and in the process assist in shaping the institutional culture in ways that recognise diversity. And often, certain events can act as triggers for them to express these lived experiences as a collective.

Trigger events that cause us to pause and reflect

In the past, transformation efforts at universities were centred around attempts to absorb, assimilate, and homogenise individuals into the dominant culture, instead of institutions shaping their institutional culture to adapt to their changing student population. The latter approach is far more effective and organic, requiring institutions to not only recognise and embrace diversification, but also to respond and adapt to it. Undesirable incidents or phenomena, whether in the form of acts of racism, gender-based violence, bullying, or any form of othering or intolerance then become triggers that should make us pause and reflect on where we are in our journey towards transformation, and whether we need to adapt in any area or in any way.  

I want to differ from observers who feel that the Stellenbosch urinating incident is not worth spending any time or discussion on. I believe it is vital that we understand these ‘triggers’, because it is in the process of grappling with it as a university society – in those sometimes-uncomfortable conversations that challenge us on so many levels – that true transformation occurs.  

Former trigger events at the UFS

A distressing trigger event in our own university’s history was in 2016, when white rugby spectators attacked a group of black protestors at the UFS. What made this particularly painful was that it happened almost a decade after the notorious Reitz video incident, when a racially offensive, humiliating student video made in response to the university’s residence integration policies at the time, surfaced. The Shimla Park incident was an immense disillusionment for the university leadership, as it flew in the face of the great strides made towards social cohesion in the preceding eight years. It was a stark reminder that transformation will always be a ‘moving towards’, as opposed to an ‘arrival at’. True transformation is a process that requires a constant listening to diverse student and staff voices from all angles, an unrelenting focus on visible leadership, constant interaction with the diverse groups that make up a campus community, which is then consistently translated into action and institutional reform. 

It also requires a continuous creation of spaces where students and staff can express themselves without fear. It is vital that platforms are created in different parts of an institution where diverse voices can be heard. And it is equally vital that we listen to these voices, and that intensive discourse be followed up with real action, ultimately shaping the institutional culture. It requires that we use these painful trigger events as moments to pause and reflect on our transformation journey. What is imperative, is that the entire institution should be involved in this reflection process – not only the policy drafters or those who specifically deal with social cohesion. 
 
Youth Month – an opportunity to assess involvement

Youth Month gives us the opportunity to consider just how well we are listening to the voices of young South Africans – specifically in our higher education sector. We need the youth to speak out, and to take up the positions that institutions of learning have created for student representation in their leadership structures as an important part of the transformation process. We also need them to respond in a very circumspect and mature way to the trigger events that challenge our transformational journey. They should expose and denounce them in no uncertain terms, but guard against triggering similar actions in the process, which will only lead to further polarisation and discord. Instead, they should treat trigger events as opportunities to pause and reflect on how they can become part of the journey towards solutions.

Trigger events don’t define individuals or institutions

There are numerous challenges facing universities countrywide: racism, gender-based violence, xenophobia, mental health challenges, intolerance, and many more. Try as we might, we cannot always prevent these challenges from ‘breaching our defences’.  And when they do, we need to draw on all sectors of our university community to come to terms with it as an institution and devise a strategy going forward. It is in this process that we make progress on our journey towards true social cohesion.

I recently came across this very apt description relating to mental health – which is one of those issues we need to continuously and openly address on our campuses:  

“Mental health problems don’t define who you are. They are something you experience. You walk in the rain and you feel the rain, but you are not the rain.” 

In the same way, trigger events that happen in our university spaces are issues that we have to deal with, talk about, address, and learn from. They are part of our students’ lived experience and should therefore shape our institutional journeys. But they do not define, limit, or reflect who and what we are. Or what we may become. 

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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