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07 March 2022 | Story Lacea Loader

On 14 March 2022, the Bloemfontein and Qwaqwa Campuses of the University of the Free State (UFS) will return to face-to-face classes as per the teaching plans for 2022. The faculties that are continuing with face-to-face classes in the first term (i.e., the Faculties of Natural and Agricultural Sciences and Health Sciences), will remain face-to-face during the week of 7 to 11 March 2022.

The decision to resume face-to-face classes follows previous communiques in February 2022 about the temporary closure of the Qwaqwa Campus due to violent protest action, and the continuation of the academic programme on the Bloemfontein Campus in a differentiated and flexible online delivery mode due to challenges experienced with disruption of classes. 
 
The return to face-to-face classes on 14 March 2022 also follows the reopening of and resumption of online classes on the Qwaqwa Campus on 28 February 2022, and the resumption of some face-to-face activity on the Qwaqwa Campus as from 7 March 2022.

As a residential institution, it is important for students to return to campus, for the academic programme to continue as planned, and for activities to return to normal.
 
Students will be informed by their respective faculties as to how the academic programme will be adapted for face-to-face classes, including instances where classes will remain online.

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”.

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