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The Psychological Impact of Hazing

06 February 2024 | Story Dr Munita Dunn-Coetzee | Photo SUPPLIED

Opinion Article by Dr Munita Dunn-Coetzee, Director: Student Counselling and Development, Division of Student Affairs, University of the Free State.

The discovery of two hidden rooms with disturbing images and materials at Wilgenhof Men’s Residence (Stellenbosch University) last month has rekindled conversations about hazing and hazing practices. Wilgenhof, with a manifesto emphasising it as a place of belonging where all are free to be themselves, is described as a ‘house of horrors’, as punishment was seemingly doled out to male students as determined by an informal disciplinary committee.

Hazing is an ancient, universal practice. In society, whether past or modern, the need to join a group is an aspect of humanity. Hazing in educational institutions tends to occur as part of the hidden curriculum and manifests in a cyclical nature, for example, at the beginning of an academic year. A number or practices are associated with joining groups – it may take the form of a rite of passage, a ceremony, hazing, or paying a fee. The goal of participating in hazing activities is to be admitted and accepted in the group. By participating, prospective members can also prove their commitment to the group. When people freely choose to undergo a difficult initiation, it often increases their commitment and group cohesion – they need to believe the price of membership was worth it. The whole point of hazing is to build solidarity between members of a group.

Successfully navigating intimate, reciprocal relationships

The cohort of students joining higher education in South Africa typically fall in the 18- to 25-year-old range, and thus within the developmental phase of emerging adulthood. Erik Erikson, a German American child psychoanalyst known for his theory on psychosocial development of human beings, emphasised that this stage of development is about successfully navigating intimate, reciprocal relationships with others. A developmental need at university is therefore to fit in, to belong to a group, and to be part of campus activities – it brings security and protection. Hazing, however traumatising or painful, fulfils a developmental need.

Research has shown that the length of time for young people to actually create a personal identity has increased to the mid-to-late 20s. Emerging adulthood in Western culture can therefore be a time of shifting identities. This brings about a continued risk of experimentation with unhealthy behaviour. They are no longer minors and are faced with two additional life challenges: increased adult responsibilities and decreased familial support. From the onset of puberty through age 25, the adolescent brain undergoes profound changes in structure and function. A core element in the journey to adulthood involves the attainment of autonomy – on an emotional and behavioural level – learning to make your own decisions and manage your own emotions. Another developmental need is thereby met through hazing practices.

Psychological consequences of hazing

While a few hazing rituals may appear mildly risky, many rituals cross the line. It is believed that humans are psychologically wired to form social groups in response to a threat, and this is what makes hazing effective in creating group identity. Despite the fact that hazing is potentially fatal and emotionally damaging, it is also believed that new students should have the same hazing experience as their predecessors. The hazing culture is therefore reproduced and enforced.

The psychological consequences of hazing can be rife. The concept of hazing is built upon psychological manipulation, degradation, and humiliation. Negative consequences that might have lasting effects include sleep problems, difficulty forming relationships, difficulty trusting others, decreased self-esteem, depressive tendencies, anxiety, self-harming tendencies, as well as academic underperformance. Unfortunately, hazing can also consist of social isolation, forced exercise, excessive drinking, and activities with a sexual innuendo. This results in embarrassing, abusive, exploitative, and dangerous activities.

A student who has experienced hazing might feel a loss of control and empowerment, feeling more like a victim than before the hazing. This may appear directly after the hazing or later. Students who might have experienced traumatic events prior to hazing are more at risk for negative psychological reactions to hazing. This also applies to students witnessing hazing. They may experience feelings of guilt and shame for not having intervened to assist the hazing victim. And ironically, those who initiate hazing are not horrible, malicious human beings. They may believe the actions are expected of them and that they are carrying on a tradition for their residence. Those who haze others may also experience some of the same psychological consequences. We need to also remember that these psychological consequences would be significantly exacerbated should a student pass away due to a hazing-related activity.

Will you still send him?

The focus thus far has been on the student, but what about the student’s parents, caregivers, and support system? Within the South African education system, not all South Africans have access to higher education. As a student finishing Grade 12, your dream is to enter tertiary education and to become the one breaking the cycle of poverty. Despite claiming that a university is a welcoming community assisting students to optimise their potential, hazardous hazing activities – such as the current discourse on Wilgenhof’s ‘house of horrors’ – have far-reaching negative physical and psychological consequences for both parents and students.

Joining any group or team should not mean sacrificing your psychological health and well-being. It should be optimising your sense of self and enriching you systemically. If your son has been accepted at Wilgenhof Men’s Residence for 2024, will you still send him?

This article was originally published on News24.

News Archive

Media: ANC can learn a lesson from Moshoeshoe

2006-05-20

27/05/2006 20:32 - (SA)
ANC can learn a lesson from Moshoeshoe
ON 2004, the University of the Free State turned 100 years old. As part of its centenary celebrations, the idea of the Moshoeshoe Memorial Lecture was mooted as part of another idea: to promote the study of the meaning of Moshoeshoe.

This lecture comes at a critical point in South Africa's still-new democracy. There are indications that the value of public engagement that Moshoeshoe prized highly through his lipitso [community gatherings], and now also a prized feature in our democracy, may be under serious threat. It is for this reason that I would like to dedicate this lecture to all those in our country and elsewhere who daily or weekly, or however frequently, have had the courage to express their considered opinions on pressing matters facing our society. They may be columnists, editors, commentators, artists of all kinds, academics and writers of letters to the editor, non-violent protesters with their placards and cartoonists who put a mirror in front of our eyes.

There is a remarkable story of how Moshoeshoe dealt with Mzilikazi, the aggressor who attacked Thaba Bosiu and failed. So when Mzilikazi retreated from Thaba Bosiu with a bruised ego after failing to take over the mountain, Moshoeshoe, in an unexpected turn of events, sent him cattle to return home bruised but grateful for the generosity of a victorious target of his aggression. At least he would not starve along the way. It was a devastating act of magnanimity which signalled a phenomenal role change.

"If only you had asked," Moshoeshoe seemed to be saying, "I could have given you some cattle. Have them anyway."

It was impossible for Mzilikazi not to have felt ashamed. At the same time, he could still present himself to his people as one who was so feared that even in defeat he was given cattle. At any rate, he never returned.

I look at our situation in South Africa and find that the wisdom of Moshoeshoe's method produced one of the defining moments that led to South Africa's momentous transition to democracy. Part of Nelson Mandela's legacy is precisely this: what I have called counter-intuitive leadership and the immense possibilities it offers for re-imagining whole societies.

A number of events in the past 12 months have made me wonder whether we are faced with a new situation that may have arisen. An increasing number of highly intelligent, sensitive and highly committed South Africans across the class, racial and cultural spectrum confess to feeling uncertain and vulnerable as never before since 1994. When indomitable optimists confess to having a sense of things unhinging, the misery of anxiety spreads. It must have something to do with an accumulation of events that convey the sense of impending implosion. It is the sense that events are spiralling out of control and no one among the leadership of the country seems to have a handle on things.

I should mention the one event that has dominated the national scene continuously for many months now. It is, of course, the trying events around the recent trial and acquittal of Jacob Zuma. The aftermath continues to dominate the news and public discourse. What, really, have we learnt or are learning from it all? It is probably too early to tell. Yet the drama seems far from over, promising to keep us all without relief, and in a state of anguish. It seems poised to reveal more faultlines in our national life than answers and solutions.

We need a mechanism that will affirm the different positions of the contestants validating their honesty in a way that will give the public confidence that real solutions are possible. It is this kind of openness, which never comes easily, that leads to breakthrough solutions, of the kind Moshoeshoe's wisdom symbolises.

Who will take this courageous step? What is clear is that a complex democracy like South Africa's cannot survive a single authority. Only multiple authorities within a constitutional framework have a real chance. I want to press this matter further.

Could it be that part of the problem is that we are unable to deal with the notion of "opposition". We are horrified that any of us could become "the opposition". In reality, it is time we began to anticipate the arrival of a moment when there was no longer a single [overwhelmingly] dominant political force as is currently the case. Such is the course of change. The measure of the maturity of the current political environment will be in how it can create conditions that anticipate that moment rather than ones that seek to prevent it. This is the formidable challenge of a popular post-apartheid political movement.

Can it conceptually anticipate a future when it is no longer overwhelmingly in control, in the form in which it currently is and resist, counter-intuitively, the temptation to prevent such an eventuality? Successfully resisting such an option would enable its current vision and its ultimate legacy to our country to manifest itself in different articulations of itself, which then contend for social influence.

In this way, the vision never really dies, it simply evolves into higher, more complex forms of itself. If the resulting versions are what is called "the opposition" that should not be such a bad thing - unless we want to invent another name for it. The image of flying ants going off to start other similar settlements is not so inappropriate.

I do not wish to suggest that the nuptial flights of the alliance partners are about to occur: only that it is a mark of leadership foresight to anticipate them conceptually. Any political movement that has visions of itself as a perpetual entity should look at the compelling evidence of history. Few have survived those defining moments when they should have been more elastic, and that because they were not, did not live to see the next day.

I believe we may have reached a moment not fundamentally different from the sobering, yet uplifting and vision-making, nation-building realities that led to Kempton Park in the early 1990s. The difference between then and now is that the black majority is not facing white compatriots across the negotiating table. Rather, it is facing itself: perhaps really for the first time since 1994. It is not a time for repeating old platitudes. Could we apply to ourselves the same degree of inventiveness and rigorous negotiation we displayed up to the adoption or our Constitution?

Morena Moshoeshoe faced similarly formative challenges. He seems to have been a great listener. No problem was too insignificant that it could not be addressed. He seems to have networked actively across the spectrum of society. He seems to have kept a close eye on the world beyond Lesotho, forming strong friendships and alliances, weighing his options constantly. He seems to have had patience and forbearance. He had tons of data before him before he could propose the unexpected. He tells us across the years that moments of renewal demand no less.

This is an editied version of the inaugural Moshoeshoe Memorial Lecture presented by Univeristy of Cape Town vice-chancellor Professor Ndebele at the University of the Free State on Thursday. Perspectives on Leadership Challenges In South Africa

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