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18 July 2023 | Story André Damons and Samkelo Fetile | Photo Stephen Collett
UFS Thought-Leader Series
The 2023 Thought-Leader Panel. From left: Prof Bonang Mohale, Dr Lindie Koorts, Prof Francis Petersen, Dr Sipho Pityana and Prof Piet Croucamp.

Panelists at the University of the Free State’s (UFS) Thought-Leader Panel discussion disagreed whether South Africa has a culture of acceptance, with one panelist claiming “it is absolute nonsense”.

Prof Piet Croucamp, who teaches politics at the North-West University (NWU), answered the question whether South Africans just accept things as if they were normal because they do not know anything different with a frank: “It is absolute nonsense”. 

Prof Croucamp was one of four panelists who took part in the panel discussion titled: “A Culture of Acceptance – South Africa’s Greatest Threat?” as part of the 2023 Thought-Leader Series on Thursday (13 July 2023). The other panelists were Prof Bonang Mohale, President: Business Unity South Africa and UFS Chancellor; Dr Sipho Pityana, Founder and Chairman: Izingwe Capital; and Dr Lindie Koorts, Research Fellow: International Studies Group (ISG), UFS.

Prof Francis Petersen, UFS Vice-Chancellor and Principal, was the facilitator. 

Biggest motion of no confidence 

Prof Croucamp said only 47% of registered voters turned up to vote during the 2021 elections and only 12% of eligible voters voted for the ANC, while 88% voted for other political parties or stayed away.

“The reason why the ANC dipped below 50% is because people stayed away and by staying away, they were saying something. They were saying ‘we have lost confidence in this particular system’, but more so in this political party. It is the biggest motion of no confidence that I have seen in this country.

“Only 12% could identify with that narrative. So do not tell me people are passive and have nothing to say and that they have just accepted things. It is simply not true,” Prof Croucamp said.

According to him, black entrepreneurs who have benefited from black economic empowerment and who operate mostly in the informal economy, are responsible for the recent burning of trucks. They are now seeking to enter the value chain of the formal economy, in this case, the logistics economy.

“They compete with each other through the use of violence. Bheki Cele (minister of police) said the burning of trucks is business-related and I agree with him. It spilled over from the mining industry in Mpumalanga. These are economically empowered entrepreneurs who use violence and crime as a way to establish themselves in the value chain. Do not for one moment believe it has something to do with the violence of July 2021.”

Culture of acceptance 

Prof Mohale said the timing of the recent truck burnings is interesting because it happened on the second anniversary of the violence that occurred in July 2021. These attacks on the trucks are clearly coordinated. By Thursday morning (13 July this week) 21 trucks had been burned. There is no way this was spontaneous, he said. 

“The timing is important. Look at the data; from 9 July 2021 – two weeks which are referred loosely to as a failed insurrection with rampant looting – Minister Bheki Cele at that time talked about the “Dirty Dozen” because 12 people were identified as responsible and he said they would be arrested soon. 

“Yesterday (Wednesday 12 July) he tells us about the Dirty Dozen again. Look how easily we accept this number. The same way that we accepted a report in 2003 from the Truth and Reconciliation Commission which said those people who did not get full amnesty because they did not disclose must be charged. Twenty years later nobody has been charged,” said Prof Mohale.

According to him, there is a culture of acceptance of everything we are promised. We are told they were going to do “A”. Nothing is done and there are no consequences.

The two weeks in July 2021 are important, he said. There were two components, part of it was highly organised and orchestrated via WhatsApp messages. Then the other half was spontaneous.

“Look at the economic consequences.” They were not helping black people but were plunging them further into poverty. More than 350 people were killed and 200 malls burned and 5 000 businesses destroyed. Some 40 000 jobs were put at risk, eight warehouses and 11 factories were gutted and 1 400 ATMs were destroyed and R160 million was stolen. More than 1.5 million rounds of ammunition were stolen which later found their way to cash-in-transit robberies, Prof Mohale said. 

Constitution an empowering tool in the hands of citizens

Dr Pityana said the most urgent threat facing this country today, is that of becoming a failed state and the acceleration towards that failure. The questions that citizens have to ask is what can be done to stem that acceleration?

“My reference point when I think about this nation is the constitution because the constitution is a fantastic tool in the hands of each and every citizen. It is a very empowering tool. There are two things we did when we adopted the constitution; two very important pieces of legislation were passed. The first was the Promotion of Administrative Justice Act. The next is the Promotion of Access to Information Act (PAIA).

“The constitution enjoins us to drive a value-based society. A value-based society as distinct from a majoritarian society. The importance of that, is that it is a tool that is about saying to each and every one of us as South Africans what is the vision of the country that we want to build. The value of the constitution is that we must build an inclusive society and it does not matter what our station is. For as long as there is a poor person somewhere, we are exclusive. For as long as there is somebody somewhere who feels they do not belong, they do not have access to health, education, they do not have access to a range of things, it is not good enough to say that at least I get it,” said Dr Pityana. 

Elites feeding off the people 

Dr Koorts, who often writes on the links between current affairs and history, agreed with Prof Croucamp that the stay-away vote was a huge vote of no confidence in the ANC. But, she continued, it is keeping the country where it is. The ANC suffers from what she calls the “broad-church disease”. 

 “We need transition. Does the answer lie with our opposition parties? I would say they suffer from the same ‘broad-church disease’, unfortunately, because you trying to find as many votes as possible and you accommodate as many as possible, which is very laudable. But again, contradictory forces mean you are not getting anywhere. Unfortunately, if there's one party that does not suffer from broad-church disease, I would say it’s EFF who really know what they stand for,” Dr Koorts said. 

She also said elites are feeding off the people because people are doing things for themselves. 

“If people are doing things for themselves, for example, fixing potholes themselves – great, that money can be pocketed. Getting refuse to the dumps by ourselves, more money to be pocketed, solar panels, water tanks, etc. But tax collection does not stop. You have an elite feeding off people. ‘Do-it-yourself’ cannot go without accountability. Because otherwise you will just be doing more and more for yourself”.

Watch the series below:

                                                 

 

News Archive

Code-switching, tokenism and consumerism in print advertising
2014-10-27

Code-switching, linguistic tokenism and modern consumerism in contemporary South African print advertising. This is the current research focus of two lecturers from the Faculty of the Humanities at the UFS, Prof Angelique van Niekerk and Dr Thinus Conradie.

The act of switching between two or more languages is replete with socio-cultural meaning, and can be deployed to advance numerous communicative strategies, including attempts at signalling cultural familiarity and group affiliation (Chung 2006).

For advertising purposes, Fairclough’s (1989) seminal work on the ideological functions of language remark on the usefulness of code-switching as a means of fostering an advertiser-audience relationship that is conducive to persuasion. In advertising, code-switching is a valuable means with which a brand may be invested with a range of positive associations. In English-dominated media, these associations derive from pre-existing connotations that target audiences already hold for a particular (non-English) language. Where exclusivity and taste, for example, are associated with a particular European language (such as French), advertising may use this languages to invest the advertised brand with a sense of exclusivity and taste.

In addition, empirical experiments with sample audiences (in the field of consumer research) suggest that switching from English to the first language of the target audience, is liable to yield positive results in terms of purchase intentions (Bishop and Peterson 2011). This effect is enhanced under the influence of modern consumerism, in which consumption is linked to the performance of identity and ‘[b]rands are more than just products; they are statements of affiliation and belonging’ (Ngwenya 2011, 2; cf. Nuttall 2004; Jones 2013).

In South African print magazines, where the hegemony of English remains largely uncontested, incorporating components of indigenous languages and Afrikaans may similarly be exploited for commercial ends. Our analysis suggests that the most prevalent form of code-switching from English to indigenous South African languages represents what we have coded as linguistic tokenism. That is, in comparison with the more expansive use of both Afrikaans and foreign languages (such as French), code-switching is used in a more limited manner, and mainly to presuppose community and solidarity with first-language speakers of indigenous languages. In cases of English-to-Afrikaans code-switching, our findings echo the trends observed for languages such as French and German. That is, the language is exploited for pre-existing associations. However, in contrast with French (often associated with prestige) and German (often associated with technical precision), Afrikaans is used to invoke cultural stereotypes, notably a self-satirical celebration of Afrikaner backwardness and/or lack of refinement that is often interpolated with hyper-masculinity.

References


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