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14 May 2025 | Story Tshepo Tsotetsi | Photo Tshepo Tsotetsi
Multilingualism stakeholder engagement session
Prof Vasu Reddy, UFS Deputy Vice-Chancellor: Research and Internationalisation; guest speaker Prof Leketi Makalela; and Dr Nomalungelo Ngubane, Director of the UFS Academy for Multilingualism.

Multilingualism is not just a concept at the University of the Free State (UFS) – it is a growing practice, a challenge, and an opportunity all at once. This was made clear during a stakeholder engagement session on 7 May 2025, hosted by the Academy for Multilingualism at the UFS’s Bloemfontein Campus, where staff, academics, and strategic partners gathered to reflect on the university’s language journey.

In his reflections, the Deputy Vice-Chancellor for Research and Internationalisation, Prof Vasu Reddy, emphasised that, “Scholarly conversations such as these are not just simply intellectually important, but socially and politically, and it is critical to learn from each other, exchange ideas, and make change.” He described the Academy as a “novel intervention” and noted how engagements like this help “break silos that languages sometimes create” – a crucial step towards realising the promise of multilingualism and translanguaging in academic spaces.

 

Progress, challenges, and collective ownership

In her presentation, Dr Nomalungelo Ngubane, Director of the Academy for Multilingualism, provided an overview of the institutional language policy and its implementation status, now in its third year of a five-year plan. She highlighted key strides: the translation of 116 PhD abstracts into Sesotho, Afrikaans, and isiXhosa; the development of South African Sign Language terminology in psychology; and the training of 16 tutors in translanguaging, among others.

Dr Ngubane stressed the importance of shared ownership of the policy’s rollout. “It’s very important that the language policy is understood by all stakeholders. It’s a collective journey, and it becomes even more powerful when people own it and take it forward into their departments, faculties, and student spaces,” she said. While she acknowledged that meaningful development of African languages as academic mediums is costly and resource-intensive, she noted that small, deliberate steps are being taken.

 

Ubuntu translanguaging: rethinking the classroom

The keynote address was delivered by Prof Leketi Makalela, full professor and founding Director of the Hub for Multilingual Education and Literacies at the University of the Witwatersrand. A globally recognised scholar and the holder of the SARChI Chair in Advancing African Languages for Social Inclusion and Access, Prof Makalela added a powerful perspective rooted in research and teaching practice.

He began his address with a reflection: “I believe I landed on this little rock called Earth to ensure that human beings have deep access to the world in which they were born, and you can only be part of this greater world and make full sense of it through language.”

Later, he challenged the monolingual mindsets that dominate higher education. “People still want to treat languages as different entities, and that’s where the issue is. That’s where the education system is not aligning with the realities of multilinguality.” 

Prof Makalela said multilingual students face dual disadvantages: compromised epistemic access [access to knowledge systems] due to monolingual bias, and diminished identity affirmation. His response? Ubuntu translanguaging – a model that embraces cohabitation of languages and student-led meaning-making.

“It’s a misconception that the lecturer must translanguage,” he said. “It is the student who should translanguage. The lecturer should only facilitate and respect that internal process.”

He outlined a clear, three-step translanguaging teaching method:

• Pre-lesson: Activate prior learning and scaffold vocabulary and concepts.
• During lesson: Create space for multilingual thinking – allow students to write, reflect, and engage in their own languages.

• Post-lesson: Validate understanding, and open the classroom to diverse linguistic expressions.

Prof Makalela stressed that the real innovation lies in normalising these practices institution-wide. “Existing multilingual tutorials are useful, but real transformation happens when every lecturer opens up their lessons to multilingual engagement.”

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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