Being young, black, woman academics on an Accelerated Development Programme in an Historically White University in South Africa: a narrative analysis

The national program for the development of next and new generation academic professionals (NGAP) aims to help Universities to diversify their academic teaching staff to be more reflective of the national demographics of the country. Through NGAP and policies of redress, a Historically White University would predictably introduce young black women into their academic teaching staff. This is a category of the population who would have been most affected by the exclusionary hiring policies that would have generally been in use in historically white universities before 1995, the year following the first democratic elections. The selection of staff according to criteria that has historically been used to exclude them is a policy which is widely considered to be a useful and necessary way to institute redress. While this half thesis does not disagree with this social and moral imperative, I find interest in the lack of focus on the emotional, psychological, spiritual and otherwise personal toll of the implementation of such a policy on those who are introduced through it and related policies. I believe there is a need to problematise the highly normative environments in which staff (to benefit from redress) are required to function. This half thesis examines the narrated experiences of three such staff members at Rhodes University with specific interest in their everyday experiences in an institution which has historically been tailored for (and in many cases is still run by) white, older male academics. The thesis indicates that the emotional and psychological effects and 'taxes' of being on an accelerated development programme may be worth noting and appreciating in order to think about the retention of black woman academics. The findings show that the complexity of younger black women's experiences within historically white universities such as Rhodes University requires equally complex and multifaceted strategies and programmes. These programmes should not only support these academics but also undermine existing exclusionary institutional cultures in order to facilitate true, deep transformational practice in historically white universities such as Rhodes University

Sex, gender and Uvalo/Letswalo centred spirituality

In Male Daughters, Female Husbands (1987) Amadiume argues that the female orientation of Nnobi society and its emphasis on female industriousness is ‘derived from goddess Idemili – the ancestral religious deity’ (27). While Christianity dominates the outlook and conservatism of the post-colonial African state, we are seeing a growing public presence of African spiritual practitioners in southern Africa. The interview with Lieketso Gogo Mapitsi Mohoto reflects on her journey of becoming a healer. She uses the concept of ‘uvalo' to argue for deeper connected spiritual awareness within this practice of healing. Using the Nguni concept of uvalo, she refers to the fluid meaning of intuition also known as Umbilini among Xhosa-speaking people, while Sesotho speakers call it Letswalo. This intimate connection with the Divine can sometimes mean a sense of fear for ordinary people, while it promotes a deep sense of knowing for the spiritually conscious. Gogo Mapitsi's connections between spirituality and land, speak to Amadiume’s matrifocal understanding of productivity as linked to the goddess Idemili in Nnobi histories. Gogo Mapitsi reminds us that the multiple health, economic, psychological crises we face today are linked 'to how uvalo works.' She tells us that the 'cultivation of that inner knowing and the cultivation of trust in that knowing' is central to how a Sangoma understands and responds to the needs of their society