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The tastes of intimacies: A lecture on food, sexuality, and love

26 August 2025 | Story Precious Shamase | Photo Teboho Mositi

The Centre for Gender and Africa Studies (CGAS) on the University of the Free State (UFS) Qwaqwa Campus recently hosted the Biennial Gendered Worlds Lecture. The series focuses on the meaning and interpretation of the social, cultural, and political environments where gender is constructed, experienced, and contested. The recent lecture featured a captivating address by Prof Vasu Reddy, the Deputy Vice-Chancellor: Research and Internationalisation. Titled The Taste(s) of Intimacies: Reflections on the Trifecta of Food, Sexuality and Love in Gendered Worlds, this lecture invited the audience to explore the complex, interconnected nature of these three domains.

Prof Reddy opened his talk by describing food, sexuality, and love as ‘grammars of intimacy’ – a powerful metaphor suggesting that these elements encode cultural scripts, regulate bodies, and create opportunities for resistance and transformation. He intentionally used the term ‘trifecta’, borrowed from horse racing, to highlight the synergistic yet sometimes incompatible relationship between these three elements. He explained that this trifecta provides a profound framework for understanding how intimacy is experienced, negotiated, and theorised within different cultural and gendered contexts.

The lecture was structured in several parts, beginning with a personal reflection on Prof Reddy’s upbringing. He shared an intimate image of himself and his grandmother, explaining how her kitchen was not just a domestic space for cooking and nurturing. He motivated that his grandmother’s kitchen was a site of ‘gendered and feminist pedagogy’. He described it as a space not just for nourishment, but also for learning. This is where he learned about nurturing and care through observation and storytelling. This personal anecdote set the stage for a broader discussion on the socio-political dimensions of food, which he described as a ‘mode of enquiry and practice’ and an ‘object of power’. He noted that food preparation is a form of gendered labour and highlighted how apartheid structured food along racial lines, turning dishes such as ‘chakalaka’ from symbols of struggle and survival into commodified examples for elite consumption.

Moving on to sexuality, Prof Reddy argued that, like food, it is a domain where intimacy meets regulation. He referenced the work of Zanele Muholi, a renowned visual activist, whose photography in projects such as Somnyama Ngonyama (‘Hail the dark lioness’) confronts histories of colonialism and gendered violence by asserting the visibility and dignity of black and queer bodies. This aspect of the lecture emphasised how sexuality is not merely personal but is deeply shaped by cultural and political scripts.

In another component of this lecture, Prof Reddy delved into the complex nature of love. He proposed that love, though often idealised as apolitical, is deeply structured by cultural norms and power relations. Drawing on the work of scholar Sara Ahmed, he described love as a ‘sticky emotion’ that adheres to certain bodies and relationships, shaping how people are nourished, touched, and recognised. He highlighted that love is often a struggle – a messy, unpredictable, and transformative process.

Prof Reddy also discussed the ‘affective dimension’ of these matters, explaining that emotions are not just personal feelings, but social forces that shape bodies, spaces, and politics. He linked this to the concept of ‘taste’, suggesting that it is not only a sensory experience, but also an affective one, laden with social context, pleasure, and sometimes shame.

Throughout the lecture, Prof Reddy emphasised the entanglement of the private and public realms, asserting that intimacy is not confined to the bedroom but is shaped by public politics and collective norms. He concluded by presenting resistance and liberation as central to the discussion, positing that food, sexuality, and love can be sites of radical acts. He cited bell hooks, who argued that intimacy can be a powerful force for healing and self-definition in the face of systemic oppression.

For Prof Reddy, gendered worlds are not just sites of oppression, but also spaces of possibility that prompt further questions to make sense of ourselves.

In his closing remarks, he invited the audience to consider the profound questions his lecture posed: What does intimacy taste like? Who gets to taste it? And how is that taste shaped by gender, power, and history? He encouraged everyone to critically engage with these questions – not just intellectually, but personally – to reimagine intimacy as a public, relational, and transformative practice for building a more equitable world.

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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