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12 November 2024 | Story Dr Nombulelo Shange | Photo André Damons
Dr Nombulelo Shange
Dr Nombulelo Shange, Lecturer in the Department of Sociology at the University of the Free State

Opinion article by Dr Nombulelo Shange, Lecturer in the Department of Sociology at the University of the Free State

Women For Change has created a very important petition, calling for the cancellation of the upcoming Chris Brown concert. Chris Brown has a long history of abusing women, with the 2009 abuse of Rihanna being the most notable example. The Women for Change petitionhas been polarising, with some celebrating the activism and support for women, even when it seems “unpopular” to do so. Others have rushed to social media to defend the American singer, sharing their excitement about attending the concert.

The sad reality is the Women For Change campaign is unlikely to succeed given that the tickets sold out in a matter of hours. South Africa prioritises profit over everything, over social well-being, over protecting vulnerable groups, its own state agenda or other important social factors. But this is an important campaign because it drums up awareness and holds a mirror to our society, reflecting the lengths we will go through to defend patriarchy.

Understanding structures of patriarchy through a radical feminist perspective

The overwhelming support for Chris Brown in a country that has been labelled the rape capital of the world, shows we are unwilling or unable to understand how we gained this jarring reputation. Patriarchy is at the centre of it all, radical feminist scholar, Sylvia Walby offers deeper discussion on patriarchy. Broadly, patriarchy is a social system that prioritises men and sees them as superior to women and is rooted in the oppression and marginalisation of women.

Walby identifies six social structures and practices that create or reinforce patriarchy, namely;

  • Household production, which includes everything from the hierarchy of importance within the family, women’s roles often being seen as inferior and unpaid domestic work.
  • Labour, where women are either excluded, discriminated against and/or paid less.
  • Culture, which entails ideologies and praxis that portray women as inherently inferior, a view often reinforced by religion, media and even language.
  • Sexuality ensures that women’s sexuality or sexual expression is more controlled, while men have more freedoms. Women have less bodily autonomy and agency.
  • Violence, gender-based violence and sexual abuse give men power over women, leaving women subdued and fearful.
  • Finally, the state and related structures like legal systems, policies and so on have a long history of perpetuating systematic and direct violences against women.

Intersectional politics and patriarchy

These six structures of patriarchy seldom ever exist in isolation from each other, in fact, it can be challenging to tell them apart because they are so interwoven. A single event could see one or more of these structures at play, which is why in part it becomes difficult to ensure justice in individual cases or to even dismantle patriarchy as a whole to protect everyone (including men) from the harm patriarchy causes. Intersectional scholars and activists such as Audre Lorde, Kimberlé Crenshaw, bell hooks and Patricia Hill Collins further help us understand the complex cocktail of oppression when patriarchy is met by other social identities perceived as negative, including; race, class, religion and so on.

These two theoretical approaches provide a lens for society to understand gender and different forms of oppression, so that we might be better able to address them. So, if a black woman in South Africa experiences oppression at a predominantly white-male-led highly respected place of work, and the abuse and bullying eventually leads to the black woman being pushed out with some reputational harm – in this singular case it becomes clear that there are different structures of patriarchy involved, and intersectional politics at play. The intersectional politics help us understand the racial and other social nuances like age and others that were used as a basis for marginalising this black woman. Multiple structures of patriarchy are at play in this illustration, labour, because the oppression is taking place in the workplace. Sexuality might also be at play depending on the kind of abuse the black woman is experiencing and because this structure of patriarchy includes bodily autonomy and the risk of being sexualised at work, based on rigid ideas around how one should behave or dress. Culture is also at play and informs the view that the workplace has towards the black women being seen as incompetent, incapable and not belonging in that space. And even the state and related structures are also interlocked into this oppression because stronger legal and policy protections that should prevent this kind of workplace abuse are missing. Many of these listed patriarchal violences are usually not viewed as illegal and are at worst, welcomed and celebrated or at best, seen as unfair or bordering on unethical

Connecting to the Chris Brown boycott

I am making this example because it is a relatable one that most women have gone through, even those who have come out fiercely defending Chris Brown. Whether you are a domestic worker or hold one of the most “important” roles one can hold within your industry, and it is followed by national and global recognition, we have all experienced some kind of gendered oppression in the workplace, relationships, and society as a whole. The structures of patriarchy active in our seemingly more relatable systemic oppression and lives as South African women are exactly the same, even though the events and experiences of abuse might appear to be different. It is the same structures of patriarchy that oppress us on a daily basis, that enable and empower artists like Chris Brown, P Diddy, R Kelly or Harvey Weinstein to rise to such prominence despite being known abusers for decades. To protect and celebrate these people and systems the way we have done, is to preserve and defend the very same oppression we go through in our own daily lives.

We have seen some very influential celebrities and leaders we love and look up to support Chris Brown or criticise Women For Change’s boycott and in doing so have attempted to compartmentalise abuse as separate from Chris Brown’s artistry and work. This is not true, many of these men mentioned above, use their places of work to enact their terror. Their connection to media and ability to shape and inform culture sees them normalising their violence or discrediting victims. We believe them because we are moved by their work and do not want to believe that such talented people can be so vile.

South Africa has its own fair share of these kinds of demonic perpetrators who hunt women for sport. The problem with our division as a country (and especially as women) over issues like this Chris Brown boycott, is that we believe we are different and have therefore transcended some of the patriarchal oppressions. You could be a young, poor woman, wearing next to nothing, twerking in a hip-hop music video for a living, or a church woman and highly respected member of your community, married with children and a thriving career in what is perceived as an important industry, patriarchy does not care. It treats us all with the same brutality, we must understand that these intersectional politics interact with patriarchal structures to create shared oppression and violences. We must see ourselves in the experiences of the women who come forward against artists like Chris Brown because it could easily be one of us. In the rape capital of the world, this threat of violence follows us everywhere, in churches, our homes, work, school and even mundane places like the post office.

16 Days of Activism 2024

The 16 Days of Activism for No Violence against Women and Children Campaign (16 Days Campaign) is a United Nations campaign which takes place annually from 25 November (International Day of No Violence against Women) to 10 December (International Human Rights Day).  https://www.gov.za/16DaysOfActivism2024

 

Other articles by Dr Shange

→ Violent events will continue to take place if poverty is not eradicated as a matter of urgency

→ Black women’s hair: A political battlefield

→ Opinion: Disrupting the harmful ‘strong black woman’ narrative

→ Xenophobic South Africa goes against the Pan-Africanist agenda that liberated us from Apartheid

→ Black men take a page out of their own oppression to marginalise black women in higher education

→ Opinion: Love as Revolutionary Rebellion

→ African Knowledge: Not yet uhuru

→ South Africa has betrayed the dreams of the youth of 1976

→ Charges against Frederick Mhangazo for Cape Town fire criminalise poverty

→ Opinion: Overcoming COVID-19 with the strength and resilience of Sharpeville

→ Can we use African Indigenous Knowledge to tackle COVID-19?

→ Tokenised celebrations of black womanist leaders negate their success

→ What are we really celebrating this Women’s Day?

 

 

News Archive

Centenary medals awarded
2004-10-15

Speech, Rector and Vice-Chancellor: Prof. Frederick Fourie

Op 28 Januarie 2004 het ons die honderdste herdenking van die geboorte van hier­die hoër onderwys instelling gevier met ‘n groot partytjie voor die Hoofgebou. Dit was ‘n wonderlike en vreugdevolle aand.

Die historiese prosessie tydens die amptelike opening van 6 Februarie 2004, in kleurvolle akademiese togas, vanaf ons wortels in Grey-Kollege tot by die Hoof­gebou, het die reistog vanaf die verlede na die hede treffend ge­simbo­liseer.

Talle ander eeufeesgeleenthede het gedurende hierdie jaar plaasgevind. Woensdagaand het ons die premiêre van ‘n dokumentêre film oor koning Moshoeshoe beleef – ‘n belangrike eeufeesprojek van die UV wat onder meer gemik is op die ontwikkeling van ‘ n gedeede geskiedenisbesef – a shared sense of history – and the celebration of a very special leadership, of a spirit of nation-building and reconciliation, in somebody like king Moshoeshoe (also MT Steyn and others…)

Last night we experienced a wonderful and moving honorary doctorary ceremony, with a wonderful group of South Africans like Khotso Mokhele, Antjie Krog, Jakes Gerwel, Van Zyl Slabbert, Jaap Steyn, Saleem Badat, and others - giving so much food for thought.

This evening, where we honour outstanding contributors to the development of this University, is a suitable moment to reflect on the course of the first 100 years of the University of the Free State.

1. ‘n Voëlvlug oor die geskiedenis: die vyf fases

1.1 Eerste fase: 1904 – 1927 (Eerste kwarteeu)

Eerste wankelende treë in die totstandkoming van die
Grey Universiteitskollege

Gedurende 1904 – 1920 word die eerste en mees basiese vakke in geestes- en natuurweten­skappe ingestel, eerste Senaat en eerste Raad saamgestel, en eerste geboue opgerig (hoofgebou en manskoshuis). Teen 1920 was daar egter slegs ongeveer 100 studente, die instelling was finansieel in die knyp, met geen vooruitgang en groei, en ook nie ‘n vaste rektor nie – klaar­blyk­lik was die GUK nog geen lewensvatbare instelling nie. Vrystaatse kinders word steeds eerder na ander universiteite gestuur.

Hierna maak ds JD Kestell, rektor 1920 – 1927, ‘n reuse bydrae om ‘n versukkelde, arm, klein universiteitskollege lewensvatbaat te kry. Hy slaag met fonds­insameling en oortuig Afrikaanse én Engelse ouers om hulle kinders na die GUK te stuur. Teen 1927, met 420 studente, word die eerste nederige mylpale van kritiese massa bereik te midde van ‘n steeds armoedige Vrystaat­se gemeenskap en ‘n studentekorps met gelapte klere. [Maar ook die tyd waarin die Reitz-saal, waarin hierdie plegtigheid plaasvind, gebou is.]

1.2 Second phase: 1927 – 1950 (Tweede kwarteeu)

The Grey University College becomes a fully fledged university

By 1950 the establishment of main basic and career-oriented faculties were completed – Faculty of Commerce in 1937; Faculty of Law as wel as the Faculty of Education in 1945. Student numbers reached 1000 in 1950.

Die UKOVS beleef en oorleef die Groot Depressie, die armblankevraagstuk, die Tweede Wêreldoorlog, taal- en politieke stryd onder Afrikaners, en die stryd van Nat vs Sap, ook op die kampus. Die tydperk word veral gestempel deur die taalstryd met DF Malherbe (rektor 1929 – 1934) as sterk kampvegter vir Afrikaans. Veral na 1948 volg rektor Van der Merwe Scholtz ‘n doelbewuste enkel­talige Afrikaanse rigting (Christelik-nasionaal).

1.3 Derde fase: 1950 – 1976 (Derde kwarteeu)

Ongekompliseerde groei ná onafhanklikheid

Hierdie periode word gestempel deur verkryging van onafhanklikheid as universiteit op 18 Maart 1950. Daarna beleef die UOVS onder rektore Scholtz, Flippie Groene­woud en Benedictus Kok stelselmatige groei sonder beduidende finansiële kommer. Die UV is duidelik ‘n Afrikaanse ‘volksuniversiteit’ op Christelik-nasionale grondslag, onlosmaaklik in­gebed in die dominante politieke bedeling van apartheid en afsonder­like ontwikke­ling. Dit is die hooggety van Afrikaner (en blanke) self­vertroue en heerskappy. Vir personeel sowel as studente is dit ‘n relatief onge­kom­­pliseerde tyd getipeer deur groeiende voor­spoed in die blanke en Afrikaanse gemeenskap, goeie werksvooruitsigte vir studente, kommer­lose studentepret, en min spanning op die kampus.

The academic focus is on teaching, especially to provide staff for the growing public service and education sectors. Research has a low profile. More career-oriented or professional faculties are established: agriculture in 1958 and the medical faculty in 1970. Student numbers reach 2000 in 1960, 4000 in 1970 en 7000 in 1975. Many new residences and academic buildings are erected, especially in the Kok-era.

Teen 1976 was die vernaamste boustene van ‘n medium-grootte universiteit in posisie: onafhanklikheid, genoeg fakulteite, genoeg koshuise en akademiese geboue, goeie sport en kultuur. Op die oog af is die ideaal van volwaardige, onaf­hanklike universiteit verwesenlik.

1.4 Vierde fase: 1976 – 1989

Op koers na die jaar 2000: van die statiese na vernuwing

Politieke onstabiliteit en oorgang in die land begin met die Soweto-onluste, die drie-kamer parlement, PW Botha se Rubicon-toespraak, noodtoestande, die ‘struggle’ en opkoms van UDF, en so meer. Die UOVS is swaar onder die indruk van die ‘totale aanslag’ en die regering se totale teen-strategie. Die Universiteit word polities en akade­mies geïsoleer en intellektueel gemarginaliseer. Ekonomies is dit moeiliker tye na die oliekrisis en die begin van hoë inflasie, en die Staat se finansies wat begin knyp.

Academically this period is distinguished by the strong stimulation and support of the research capacity and orientation by rector Wynand Mouton, which leads to a significant growth in research, especially in the natural sciences. The faculty of Theology is establishyed, the Sasol-UFS library erected. Student numbers continue to grow, but at a much slower rate then before.

Twee ander fasette kenmerk hierdie tydperk: eerstens die toelating van die eerste swart studente (nagraadse 1978, voorgraads 1988) en die begin van die era van multikulturaliteit; tweedens, die begin van subsidie- en finansiële probleme en die eerste rasionalisasie van personeel. Albei hierdie is voortekens van ingewikkelde jare wat sou volg vanaf 1990.

1.5 Fifth phase: 1990 – 2004: The turn of the century brings winds of change

(a) 1990 – 1996:

Die Francois Retief era word gedomineer deur die gevolge van die politieke verande­ringe deur president FW de Klerk en die vrylating van Nelson Mandela. Die UV ontwaak tot die realiteit van die oorgang na ‘n post-apartheid samelewing en komende ANC regering. Die eerste versigtige trans­for­ma­sie­stappe word ingestel, multikulturaliteit word die groot uitdaging, en die eerste fasiliterende strukture (bv. die Multikulturele Komitee) word gevestig. Die eerste senior swart personeel word aangestel.

The dramatic decision about the introduction of parallel-medium teaching in 1993 signals the start of multilingualism as well as a significant growth in the admission of black students. Total student numbers are stable at approximately 9000, but black student numbers grow to 36% in 1995. Initially the change to parallel-medium impact negatively on staff teaching load and hence onresearch outputs.

Die inkrimping in staatsubsidie lei tot ernstige finansiële probleme, besparings­pogings, grootskaalse rasionalisasie van personeel in veral die fakulteit Lettere en Wysbegeerte, spanning tussen Senaat en rektoraat oor finansies – en mismoedig­heid onder personeel.

(b) 1997 – 2004:

The time of rector Stef Coetzee and his successor is the era of the new democracy and transformation. At the beginning of this phase Afrikaans parents start sending their children to other Afrikaans universities; residence become half full. Tensions arise between student groups. This is followed by the large breakthroughs in student transformation in 1997, which normalises the situation. The University becomes a leader in transformation. This leads to the acceptance of the multicultural and multilingual character, on a Christian foundation, of the University. The name changes to the University of the Free State (UFS).

Met ‘n finansiële krisis en verdere rasionalisasie van personeel op hande word die akade­miese en finansiële ‘draaistrategie’ in Januarie 2000 geloods. ‘n Drama­tiese finansiële ommekeer lei tot herinvestering in kampus­fasiliteite en toerusting, ‘n toename in personeel en beduidende verhoging in vergoeding bokant inflasie. Terselfdertyd is daar ‘n opbloei in die akademie: innoverende onderrig­programme, e-leer, ‘n fokus op programgehalte. Konsolidering van fakulteite vind plaas, die Bestuurskool word gestig, daar is sterk internasio­na­lisering en groei in navorsing. Profes­sionele bemarking en strategiese kommunikasie verander die beeld van die UV.

Studentegetalle groei dramaties van 10 000 in 2000 na meer as
23 000 in 2003/4; groei moet nou beperk word. Afrikaanse studente keer terug; koshuise kry lang waglyste. Die verhou­ding tussen wit en swart studente op die hoofkampus is rondom 50:50.

The period ends with the incorporation of the Qwaqwa en Vista Bloemfontein campuses, the approval of a new language policy which also established multilingualism in management and administration, and purposeful efforts to consolidate the foundations of an institutional culture of multiculturalism, multilingualism, non-racialism and non-sexism – a culture of tolerance, embracement and justice in diversity. The Centenary is celebrated with harmony and prosperity on the campus in 2004 (although always with a good sprinkling of unexpected challenges and problems).

2. Vanaand bring ons hulde, en sê ons dankie aan, die bouers van die UV

Oor ‘n honderd jaar het honderde, duisende mense ‘n bydrae gelewer tot die UV se ontwikkeling.

Kom ons eer en dank diegene wat, 100 jaar gelede in a baie arm gemeen­skap wat bykans verwoes is deur die Anglo-Boere oorlog, nooit opgehou droom het oor ‘n eie universiteit om die jongmense te dien, om die mense te dien – die arm Vrystaatse mense van daardie tyd.

Let us honour and thank all those who painstaking built this university from very humble beginnings, from the first fragments and embrio of a university – through a hundred years of various wars, of the struggle, of poverty, of bad times but also good times.

In elke dekade, in elke een van die honderd jaar, is hierdie instelling gebou deur die harde werk, idealisme en verbintenis (“commitment”) van leiers, akademiese personeel, steundiens­personeel, dienswerkers. Laat ons hulle eer en dank.

Let us honour the spirit of commitment and ‘vasbyt’, of ‘never let go’, the determination to overcome obstacles, of timely and pre-emptive adjustment to new challenges and new needs, which made that possible.

Kom ons vier en eer die duisende studente wat in die 100 jaar hier was, wat die spesiale tradisies en spesiale gees geskep het van Kovsiekampus, van Kovsie studentelewe – en wat gedurig nuwe tradisies en gebruike geskep (en gepleeg) het, soos net studente dit kan doen.

Let us celebrate the way this University has, in the last 20 years, once again taken up the challenge of transformation and adjusting to new needs, serving all the people, especially those most in need at this time of our history – thereby closing the circle, going fully “from post Anglo-Boer War to Post-Apartheid”.

Kom ons vier, en wees innig dankbaar vir, die wyse waarop hierdie Universiteit in die laaste 5 jaar gedraai het, finansieel sowel as akademies, en die wonderlike periode van akademiese groei en ontwikkeling en verdieping waarin ons nou staan – tesame met die geleenthede wat QwaQwa en Vista Bfn vir ons bied. Hierdie voorspoed sien ons in die nuwe fisiese aangesig van die kampus, insluitend hierdie wonderlike Eeufeeskompleks.

Let us thank God, the Almighty, who has guided this university through a tumultuous century, for always being there for us, for blessing us in so many ways. In Deo Sapientiae Lux

* * *

So: vanaand is ons hier om erkenning te gee en dankie te sê…

Soveel mense het veel vroeër hul fondament-leggende bydraes gelewer, en alles wat ons vandag hier sien, moontlik gemaak. Selfs mense uit meer onlangse jare is reeds oorlede – enkeles terwyl hulle nog in diens van die UV was, ander na hul aftrede.

‘n Bepaalde groep was bevoorreg en geseend om in die laaste ongeveer 30 jaar by die UV betrokke te kon wees, én om vandag nog in die lewe te wees. Dit is van hulle wat vanaand hier is, en wat vanaand Eeufeesmedaljes ontvang.

Geweldige moeite is gedoen om hierdie proses van seleksie en keuring so billik en deeglik as moontlik te doen. Uiteraard is so ‘n proses nie volmaak nie en sal almal nie saamstem met die uitkomste van die proses nie. Groot moeite is egter gedoen in hierdie fase om mense nie verkeerdelik uit te laat uit of in te sluit in die toekenningslys nie, in volle bewustheid dat daar waarskynlik steeds foute gemaak sal word. Onvermydelik sal daar foute wees, of mense wat uitgelaat is. Ons vra daarvoor nederig om verskoning en begrip.

Billikheid, so ‘n belangrike rigsnoer vir hierdie Universiteit, veral in hierdie tye, lei ons ook dat ons oë oop is vir die bydraes vir mense uit alle afdelings van die Universiteit, wat lei tot ‘n bepaalde balans tussen fakulteite, tussen fakulteite en steundienste, tussen poskategorieë, tussen geslag en ras, en individue soveel as mense in spanverband.

In Deo Sapientiae Lux

God bless this university / Modimo o thlonolofatse yunivesithi ena

Khotso Pula Nala

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