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05 September 2025 | Story Sandile Ndlovu | Photo Supplied
Sandile Ndlovu
Sandile Ndlovu, Assistant Researcher in the UFS Interdisciplinary Centre for Digital Futures.

By Sandile Ndlovu, Assistant Researcher in the Interdisciplinary Centre for Digital Futures at the University of the Free State.

 


 

When I bought my laptop in my first year of university, it was fast, reliable, and felt like an investment that would last. But when I reached the third and final year of my undergraduate studies, it was a completely different story as my trusted laptop took ages to boot up, the battery barely lasted an hour, and performing simple tasks felt like a test of patience. It’s as if my laptop knew graduation was near and had decided to retire early. As I found myself at a university that relies heavily on the use of electronic products, I couldn’t help but wonder: what happens to all our obsolete electronic devices? Early last year, I came across a statistic that left me stunned: South Africa's formal recycling efforts only recover between 7% and 12% of its total electronic waste output. The rest is either stored indefinitely, dumped in landfills, or handled by informal recyclers under hazardous conditions.

Electronic waste, also known as e-waste, refers to discarded electrical and electronic equipment (EEE) and is the fastest-growing waste stream in the world. Between 2019 and 2022, the amount of e-waste generated increased by approximately 15,67%, growing from 53,6 million tonnes to 62 million tonnes. According to the Recycling of Waste and Scrap in South Africa 2023 report, e-waste is growing three times faster in South Africa than solid municipal waste. But why is this happening? Is it “just the way it is”, or is there something bigger going on? As a sociologist, I was immediately interested in understanding why e-waste is the fastest-growing waste stream. Are we buying too many electronic products indiscriminately, or is there more to the story?

One major driver of excessive e-waste generation is rooted in the capitalistic notion of “planned obsolescence”, which is the practice which sees manufacturers design products with short lifespans (in terms of functionality, necessity, as well as desirability) – in order to apply pressure on consumers to replace electronic devices frequently and arbitrarily. Despite this systematic issue with electronic products, a recent study of Gen Z (born 1997–2012) and Millennial (born 1981–1996) consumers revealed that 60% of adults don’t know what e-waste is, and 57% didn’t realise e-waste poses a threat to the environment and human health. This lack of awareness is concerning, as it may contribute to the discarding of e-waste in regular waste bins, with these products ultimately ending up in ordinary landfills, which could cause environmental problems such as atmospheric pollution through CO2 emission and ecological imbalance – all of which could seriously jeopardise environmental and human health and safety.

 

Challenges surrounding South Africa's e-waste management

While e-waste proliferation is not a uniquely South African problem, in the South African context, underdeveloped collection mechanisms and consumer hoarding within the broader e-waste management system do seem to prevent or deter effective recycling efforts, at least for those in underserviced provinces. For example, South Africa's E-waste Recycling Authority's (ERA) interactive recycling map only shows one Waste Electrical Electronic Equipment and Lighting (WEEE-L) drop-off site for the Free State and none for the Northern Cape. Consumers, including students, faced with limited options to properly dispose of their e-waste, often hoard their obsolete devices. This trend was highlighted in the findings of a recent ERA information campaign, which saw 164 tonnes of e-waste donated by 135 000 people in just two days. These challenges highlight the urgent need for better e-waste infrastructure, and the untapped potential of public engagement in e-waste collection initiatives. The question now is how can institutions of higher learning and the students studying at these institutions play a role in dismantling the barriers to e-waste management and drive meaningful change?

 

Institutions of higher learning as mediators in the e-waste management system

Institutions of higher learning are spaces where education, technological development, critical thinking, and environmental stewardship ideally converge. These are spaces in which we should question and dissect global consumer patterns brought about by unfettered capitalism, solely focused on the accumulation of profit and often to the detriment of environmental as well as social consequences. Also, by collaborating with electronic product manufacturers and recyclers to establish extended producer responsibility (EPR) initiatives, institutions could restructure the e-waste management network, developing sustainable practices and raising critical awareness. 

 

Universities can lead the charge in changing habits 

South Africa's e-waste management system requires a coordinated effort to establish permanent e-waste disposal points across all South African institutions of higher learning. This approach would not only improve the currently underdeveloped e-waste collection mechanism but also enable these institutions and students to manage their e-waste effectively. 

Given the vast number of electronic devices on campuses, which are indispensable “tools of the trade”, institutions of higher learning have the potential to significantly contribute to the amount of e-waste recovered in South Africa. Moreover, if these institutions normalise responsible e-waste disposal practices within their campuses, they can produce graduates who carry these environmentally conscious practices into their careers and daily lives. 

The challenge presented by the e-waste crisis is complex, but it also offers a transformative opportunity. The question is: Will stakeholders at institutions of higher learning, especially students, step up and become key mediators in the fight against e-waste? Is there enough urgency to convince our national institutions of higher learning of the manifold academic but also socio-environmental potential to start engaging responsibly and intellectually with this looming and complex crisis?

News Archive

Moshoeshoe - lessons from an African icon - by Prof Frederick Fourie
2004-11-03

(The full text of the article that appeared in City Press and Sunday Independent)

Our understanding of history informs our understanding of the present. No wonder the contestation over historical figures in South Africa’s past is so fierce and so divisive.
The question is: could it be any other way? I would like to think that it could; that black and white South Africans, across linguistic, cultural, religious and other divides, can develop a shared appreciation of our history – at least with certain periods and personalities as a starting point.

One such personality whose legacy I believe offers a possible platform for unifying our still divided country is King Moshoeshoe, who lived from 1786 to 1870, and is acknowledged as the founder of the Basotho.

King Moshoeshoe is the topic of a documentary that has been commissioned by the University of the Free State as part of its Centenary celebrations this year. It is part of a larger project to honour and research the legacy of Moshoeshoe. The documentary will be screened on SABC 2 at 21:00 on November 4th.

Moshoeshoe rose to prominence at a time of great upheaval and conflict in South Africa – the 19th century, a time when British colonialism was entrenching itself, when the Boer trekkers were migrating from the Cape and when numerous indigenous chiefdoms and groupings were engaged in territorial conquests. It was the time of the Difaqane, a period when society in the central parts of the later South Africa and Lesotho was fractured, destabilised and caught in a cycle of violence and aggression.

In this period Moshoeshoe displayed a unique and innovative model of leadership that resulted in reconciliation, peace and stability in the area that later became Lesotho and Free State. It made him stand out from many of his contemporaries and also caught the attention of his colonial adversaries.

Such an evaluation is not a judgment about which model of leadership is right and which is wrong, or which leader was better than another; but merely an attempt to explore what we can learn from a particular exemplar.
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Historians point to the many progressive leadership qualities displayed by Moshoeshoe which he used effectively in establishing the Basotho nation and in defending it.
First, there is his humanism and sense of justice worthy of any great statesman. Confronted by a situation in which cannibals murdered and devoured his grandfather, Moshoeshoe chose not to take revenge. Instead he opted to rehabilitate them and feed them as he believed hunger drove them to cannibalism.

Secondly, there is his skilful alliance-building with his contemporaries such as Shaka in an attempt to neutralize those rivals who were intent on attacking his followers. This is also displayed in the way he sought the protection of the British to keep the Boer forces at bay.
Thirdly, his emphasis on peaceful options is also seen in his defensive military strategy which saw him retreat to a mountain fortress to be able to protect and build a burgeoning nation in the face of the many forces threatening its survival.

Fourthly, there is his remarkable inclusivity and tolerance for diversity which saw him unite disparate groups of refugees from the violence and hunger that displaced them and then weld them into the Basotho nation. He also engaged with French missionaries, inviting them to stay with him and advise him on Western thought, technology and religion.
These are but some of the qualities which belie the notion that all 19th century African leaders were merely marauders and conquerors that gained their ascendancy through violence. Instead Moshoeshoe is a prime example of the human-centred, democratic and pluralist roots of South African, indeed African society.

The Moshoeshoe project that we have initiated (of which the documentary, called “The Renaissance King”, forms but one part) derives from our location as a university in the Free State, a province with a particular history and a particular political culture that developed as a result of this very model of leadership. This province has benefited tremendously from leaders such as Moshoeshoe and president MT Steyn, both of whom many observers credit with establishing a climate of tolerance, respect for diversity of opinion, political accommodation and peaceful methods of pursuing political objectives in the province. Their legacy is real – and Moshoeshoe’s role can not be overstated.
In addition the project derives from the University of the Free State being a site of higher learning in a broader geo-political sense. As a university in Africa we are called upon to understand and critically engage with this history, this context and this legacy.
Besides the documentary, the UFS is also planning to establish an annual Moshoeshoe memorial lecture which will focus on and interrogate models of African leadership, nation-building, reconciliation, diversity management and political tolerance.

In tackling such projects, there may be a temptation to engage in myth-making. It is a trap we must be wary of, especially as an institution of higher learning. We need to ask critical questions about some aspects of Moshoeshoe’s leadership but of current political leadership as well. Thus there is a need for rigorous academic research into aspects of the Moshoeshoe legacy in particular but also into these above-mentioned issues.
While the documentary was commissioned to coincide with the University of the Free State’s centenary and our country’s ten years of democracy, it is a project that has a much wider significance. It is an attempt to get people talking about our past and about our future, as a campus, as a province and as a country – even as a continent, given the NEPAD initiatives to promote democracy and good governance.

The project therefore has particular relevance for the continued transformation of institutions such as universities and the transformation of our society. Hopefully it will assist those who are confronted by the question how to bring about new institutional cultures or even a national political culture that is truly inclusive, tolerant, democratic, non-sexist, non-racial, multilingual and multicultural.

I believe that the Moshoeshoe model of leadership can be emulated and provide some point of convergence. A fractured society such as ours needs points of convergence, icons and heroes which we can share. Moshoeshoe is one such an African icon – in a world with too few of them.

Prof Frederick Fourie is the Rector and Vice-Chancellor of the University of the Free State

* The documentary on “Moshoeshoe: The Renaissance King” will be screened on SABC2 on 4 November 2004 at 21:00.

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