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01 March 2022 | Story Prof Francis Petersen | Photo Sonia Small (Kaleidoscope Studios)
Prof Petersen_web
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.


For the past two years, students in tertiary institutions have had to negotiate the choppy waters of emergency online tuition. In February, thousands of students at universities across the country will be returning to the shores of face-to-face learning. But it will require a process of reconnection that may take time and will have to be guided sensitively, says Prof Francis Petersen.


It is a fact of life that, in so many spheres, one’s journey is often as memorable – sometimes even more so – than one’s experiences at a destination. The South African education context is no exception. Many of us grew up with stories of parents and grandparents expanding at length about their difficult journeys to school ‘back in the day’. Some of the details of what happened inside the classroom may have faded over time, but the journey often remains etched in memory. Journeys that tell of sacrifice, of braving harsh weather and long distances – often on foot. A great victory already lies, after all, in the mere process of getting somewhere. 

The Online Move

There is little doubt that online tuition was a vital lifebuoy for education during the pandemic and lockdown, and that it will form an increasingly important part of our future educational landscape. The huge digital divide that the move to online education has exposed, remains a most pressing concern that needs to be addressed urgently in order to ensure that students from all socio-economic sectors and both rural and urban environments can access online resources. 

One consequence of online learning that is maybe not deliberated as frequently, is that it has essentially eliminated the need for a journey – in this case, the physical journey to a tertiary education campus. Once again, this fact comes with many perceived advantages: no transport costs, no travelling time, no risk associated with moving out of one’s comfort zone. Provided you have access to sufficient resources and connectivity (a topic for another time!), and provided you have a safe home environment conducive to learning (which many of our students sadly lack), it has become incredibly easy and convenient to access education – anytime, anywhere, and at your own pace.

But there are some aspects that can become complicated in the absence of a physical journey. 

Because journeys imply a few things:

A Journey Requires a Deliberate Decision About a Destination

People go on journeys because they want to get somewhere. They decide where they want to end up and then take the steps necessary to get there. The physical journey to a place of learning, of course, also reflects a more figurative journey towards an envisaged career and a successful future.  

Over the past two years, students have often reported feeling as if they were ‘drifting’ in the online environment, not always sure where they were heading, feeling a bit lost and disconnected. Maybe part of the reason for this lies in the fact that they were not physically going anywhere.  Without this physical aspect of the journey, it can become difficult to plot yourself, and difficult to convince yourself that you are moving ahead and making progress.

A Journey Requires a Measure of Sacrifice

A journey also almost always implies sacrifice in some form. Whether it is getting up early to catch a train, a bus, or two taxis to university, incurring fuel costs or transport fees, or just strolling to class across campus from your residence – a successful journey requires discipline and planning. And it takes some form of sacrifice of time and resources. 

Which brings me to the next point: 
 
A Journey Requires Commitment 

It takes commitment to make those sacrifices needed to complete a journey. And in turn, sacrifice fuels commitment. As human beings, we tend to treasure those things that were hard to obtain, and we do our utmost to hold on to them. The opposite of ‘easy come, easy go’, is equally true. It is often just as easy for students to opt out of online learning sessions, as it is to access it. And this is where the problem sometimes lies: commitment is not really tested or strengthened. 

Gaining Courage from Fellow Travellers

Probably the most poignant aspect of the journey analogy, is the fact that it makes you aware of other travellers. The students treading the campus pavements with you, passing you in passages, walking with you into class, are a constant reminder that your journey is not a solitary one. Fellow travellers – and fellow students – reaching out to one another, sharing tips and experiences, make the journey easier for everyone. Interacting with others and knowing that we are not alone, is a vital part of what makes us human, what makes our journeys meaningful.

Dealing with Fear

Countless COVID-19 research projects from all over the world seem to point to one basic bottom line: the absence of physical interaction has taken a huge psychological toll on most of our students. However, psychologists working on our campuses report a significant increase in students seeking psychological help in the run-up to the restart of contact learning. They say some students find the prospect of returning to campus stressful and even terrifying. It is a move that will take them outside their new comfort zones. Many students relate how they have been living in an ‘artificial online world’ for the past two years – not only academically but socially too. Students who used to be very sociable have been spending their non-academic time behind screens too, engaged in gaming, streaming services, and social media. Two years was long enough to blur memories of what used to be normal. Long enough to entrench new habits – not all of them conducive to good mental health – which can take time to change. It was also long enough to desensitise students to what they really need and want.

Psychological Support for Students

The value of providing our students with different forms of psychological support during these unusual and uncertain times cannot be overemphasised. At the University of the Free State (UFS), the various support initiatives we have implemented and expanded over the past two years have undoubtedly contributed to the fact that we could complete the academic years of 2020 and 2021 successfully. Among these initiatives are a 24-hour toll-free mental-health careline as well as an e-mentoring programme that offers socio-emotional support to students. Data analytics revealed that more than a third of our students engaged in these support interventions, and we see it as a major reason that, despite all the obvious challenges, we still managed to improve our overall institutional success rate in 2020 and 2021.  

Social Interaction a Basic Need

As tertiary institutions, we need to not only focus on what is convenient for our students at this time, but on what they actually need. And as human beings, we need social interaction. We need to read social cues, expressions, and body language, hear voice intonation, and where possible and appropriate, touch and feel. University life is, after all, about so much more than just attending classes. It is about engaging in sporting and cultural activities, about honing your interests, and finding new ones. It is about learning to collaborate and building networks and support groups, about forming friendships, and entering relationships. And sometimes, it is about just having fun.

Returning to Campus

Most universities are currently introducing some form of blended learning programme, combining online and face-to-face tuition. At the UFS, 67% of our modules on offer will be in a face-to-face format (at least in the early part of 2022), with the necessary COVID-19 protocols in place to ensure a safe environment for staff and students. As we welcome our students back on campus, it is vital that we as university leadership carefully and effectively remind them that their study years should be a holistic experience, encompassing different aspects of their being. We should encourage them to make use of the precious reconnection opportunities with those around them. And be patient as they negotiate their way in an old-but-new environment.

Let the journey begin.

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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