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22 October 2025 | Story Leonie Bolleurs | Photo Supplied
Giraffe Research Centre
The giraffe research programme and infrastructure facility at Amanzi Private Game Reserve marks the next phase in a research journey that has already placed the UFS at the forefront of giraffe science.

The University of the Free State (UFS) is taking wildlife research to new heights. On Wednesday 29 October 2025, the university will officially launch the giraffe research programme and infrastructure facility at the Amanzi Private Game Reserve near Brandfort – a first-of-its-kind in the world, dedicated to advancing local and international scientific collaboration in the study and conservation of giraffes.

The launch marks the next phase in a research journey that has already placed the UFS at the forefront of giraffe science. Over the past decade, a team of researchers, led by Prof Francois Deacon from the Department of Animal Science, has made significant contributions to understanding giraffe behaviour, physiology, and ecology. Building on pioneering work in reproductive technologies, endocrinology, anatomy, and disease, the new infrastructure combines on-site research laboratories with spacious, stress-free habitats. In this hands-on environment, veterinarians, scientists, and students can work closely with giraffes while promoting their welfare and supporting both local and international research projects.

Over the past seven years, his team has conducted 254 successful sedations and captures, carefully building the expertise needed for the next delicate step: the first embryo transfer in wild giraffes.

“This dedicated research facility will provide a safe and controlled environment where the world’s first giraffe embryo can develop and grow, and where we can collaborate to produce the science needed to turn the extinction of the giraffe around,” he explains. “The general public may not see the results immediately, but 20 years from now, what we are doing today will be vital in creating a biobank of viable giraffe embryos and calves that can be used in surrogate animals, supporting sustainable conservation practices for future generations.”

This programme will allow researchers to expand their understanding of the world’s tallest land mammal in ways that were not possible before. “From conducting sedation and sample collection to pioneering reproductive techniques such as semen preservation and embryo transfer, the facility provides an environment where we can study, among others, giraffe genetics, reproductive biology, and physiology; knowledge that is important for their conservation and survival,” says Prof Deacon. 

About 12 departments at the UFS are already involved in the research project in one way or another. This includes from the Department of Animal Science to the Departments of Zoology and Entomology, as well as Chemistry and even Information and Communication and Technology Services, which contributes to 3D-modelling, software, and monitoring of the animals. 

The project also offers opportunities for collaboration with conservation organisations and universities worldwide, positioning the UFS as a leading hub for giraffe and large-mammal research in Africa. Current partners who share Prof Deacon’s vision for giraffe conservation on the African continent include Save the Giraffes (a US-based NGO), Absolute Genetics, Ramsem, and the Kroonstad Animal Hospital.

Despite their towering presence on the African continent, giraffes are quietly disappearing. The International Union for Conservation of Nature (IUCN) lists them as Vulnerable, with populations declining by more than 40% over the past three decades. Today, fewer than 100 000 remain in the wild – a sobering reminder that their future is far from secure and that research excellence like this is key to ensure their survival.

“We have all the technology and all the expertise to make a change. Now is the time to bring about this change to secure the future of giraffes on this continent,” Prof Deacon concludes, emphasising the UFS’ commitment to sustainability, care, and conservation.

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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