Decolonization at Stellenbosch University

Name: Emma Johnstone

Student Number: 18765599

Sociology 222

Essay 2:

Decolonization at Stellenbosch University

Introduction

In 2015, a socio-political movement at Stellenbosch University known as ‘Open Stellenbosch’ (OS) began mobilizing students towards a narrative of transformation: concepts such as ‘decolonization’, ‘structural violence’ and ‘inclusivity’ are prominent within this increasingly popular rhetoric. This essay will seek to argue that the formation and popularity of OS is a manifestation of the discontent with the lived experiences of students at Stellenbosch University, as well as the challenges regarding inclusivity, empowerment, reconciliation and social cohesion within tertiary education in South Africa more broadly.

In order to support this statement, reference will be made to Stellenbosch University’s publication ‘Planning for Diversity’, accounts of the lived experiences of students as evident in the ‘Luister’ documentary released by OS, as well as the critical discussion of prominent writers within the field of education, social integration and transformation.

The context of decolonization in South African tertiary education

The first South African democratic elections in 1994 signaled the fall of the authoritarian Apartheid regime and the universalization of political freedoms for all South African citizens, after years of racial segregation and inequality. However, over twenty years later, the familiar trends of the past have persisted in the form of economic and social inequality, a legacy of Apartheid that the current government has thus far failed to eradicate. Following Apartheid, democratic South Africa inherited relatively developed infrastructure and institutions once reserved for the white minority – particularly in the mineral extraction, financial and tertiary education sectors. The Bantu Education Act of 1953 can be described as one of the more insidious pieces of legislation fundamental to the Apartheid ideology: higher education was reserved for white individuals, while a secondary form of education – ‘Bantu education’, approved by the state – was prescribed to black individuals to ensure that their participation in the economy was subordinate. Thus, education in South Africa cannot be seen as distinct from the system of institutionalized racism that has shaped its very foundations and institutional culture.

The importance of education in South Africa cannot be understated: education is widely considered to be the foundation for human development and for the creation of opportunities and self-determination. The unfortunate reality in contemporary South Africa is that access to education is limited – only around eight percent of South Africans have qualifications beyond their Grade 12 (The Citizen, 2013). This statistic, coupled with the fact that unemployment stands at around twenty-five percent as of 2016 (Trading Economics, 2016), creates a situation where opportunities for self-determination – whether through education, entrepreneurship or otherwise – are dangerously scarce.

Stellenbosch University

The institutional culture of Stellenbosch University has been heavily influenced by its historical popularity as a tertiary institution amongst the Afrikaner community, particularly during the Apartheid years. Notable alumni such as Jan Smuts, DF Malan and Hendrik Verwoerd are recognized as some of the most influential figures in the construction and maintenance of the Apartheid regime. As of 2015, the demographics suggest a more inclusive institution, wherein around 37.8 percent of all students fall under the category of previously disadvantaged individuals (black, coloured and Indian) while the remaining 62.2 percent are white students (Stellenbosch University, 2015). To put this into perspective, white individuals make up around nine percent of South Africa’s total population, while Africans make up around eighty percent (Statistics South Africa, 2014).

Although post-Apartheid Stellenbosch University features a more inclusive demographic than pre-democratization, the level of inclusivity is non-coherent with the demographics of the total population. Moreover, Louise Vincent argues “…while the demise of apartheid has led to many situations in which South Africans now come into closer contact with one another, this increased ‘contact’ does not amount to greater racial integration” (2008). This statement suggests that merely opening the doors for previously disadvantaged students does not necessarily translate to a sense of social cohesion  - in the context of Stellenbosch University, emphasis is placed on creating the conditions to enable a non-racial, meritocratic institutional culture where the lived experience of any racial group is more or less equal.

Jonathan Jansen elaborates on this point, highlighting the fact that following legal de-segregation (the end of Apartheid), social segregation is often drawn on cultural-linguistic lines, therefore the development of institutional practices that encourage the socialization of individuals from different backgrounds is crucial to the creation of a diverse and integrated university caucus (2009: 137). In other words, political equality does not necessarily create social and economic equality, nor does it necessarily create conditions for integration. Instead, the creation of a socially integrated environment is contingent on the institutional prerogative of the university.

Another issue central to the formation of the OS movement has been a sense of discontent regarding the language of tuition at Stellenbosch University. As mentioned previously, the cultural history of Stellenbosch University is rooted in the Afrikaner community and is therefore a cultural institution in many respects. The ‘T-option’ mode of tuition, where undergraduate classes are taught in English and Afrikaans, has come into question as a significant group of Afrikaans non-speakers argue that the system inhibits their ability to learn properly. In this situation, the lines between race and language become divisive. It would be unfair to blame an entire cultural-linguistic group as being intentionally exclusive, however, the University adjusted its language policy, as English is perceived as a more functionally universal language within contemporary South Africa.