Stads- en Streekbeplanning Town and Regional Planning Meralo ya Ditoropo le Mabatowa - No 74 June 2019
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Stads- en Streekbeplanning
Town and Regional Planning
Meralo ya Ditoropo le Mabatowa
ISSN 1012-280 No 74
http://dx.doi.org/10.18820/2415-0495
e-ISSN 2415-0495 June 2019
Redakteur • Editor
Prof. Das Steÿn
Universiteit van die Vrystaat • University of the Free State
Redaksionele medewerkers • Editorial associates
Dr Maléne Campbell
Universiteit van die Vrystaat • University of the Free State
Prof. Juanee Cilliers
Universiteit van Noord-Wes • North-West University
Me AE Beukes
Universiteit van die Vrystaat • University of the Free State
Redaksionele raad • Editorial board
Prof. Ernst Drewes (Chairman) (Urban and Regional Planning, North-West University, Potchefstroom, South Africa)
Dr Mbiba Beacon (Department of Urban Planning, Oxford Brookes University, United Kingdom, South Africa)
Prof. Guy Baeten (Department of Human Geography, Lund University, Sweden)
Dr Dawie Bos (Director Maxim Planning Solutions, Rustenburg)
Dr James Chakwizira (Department of Urban and Regional Planning, University of Venda)
Mr Mbulelo Dala (Town and Regional Planner, Network Planning Department, Eskom, South Africa)
Prof. Matthew Dayomi (Programme Director: Planning, School of Architecture, Planning & Housing,
University of KwaZulu-Natal, South Africa)
Mr Herman Geyer (CRUISE, Department of Geography and Environmental Studies, Stellenbosch University, South Africa)
Prof. Manie Geyer (CRUISE, Department of Geography and Environmental Studies, Stellenbosch University, South Africa)
Ms Theresa Gordon (Department of Town and Regional Planning, Durban Institute of Technology, South Africa)
Dr Madina Junussova (Research Fellow, Institute of Public Policy and Administration, University of Central Asia, Tekeli, Kazakhstan)
Mr Martin Lewis (Chief Executive Officer of the South African Council for Planners)
Mr Johan Maritz (GISc practitioner / Town and Regional Planner Built Environment, CSIR, South Africa)
Ms Anneke Muller (School of Public Management, University of Stellenbosch, South Africa)
Mr George Onato (Department of Town and Regional Planning, University of Johannesburg, South Africa)
Prof. Mark Oranje (Department of Town and Regional Planning, University of Pretoria)
Dr Nick Schuermans (Department of Geography, Vrije Universiteit Brussel, Belgium)
Prof. Fana Sihlongonyane (School of Architecture and Planning, University of the Witwatersrand, South Africa)
Dr Susan Speak (School of Architecture Planning and Landscape, Newcastle University, United Kingdom)
Mr Thomas Stewart (Department of Town and Regional planning, University of the Free State, South Africa)
Ms Belinda Verster (Department of Town and Regional planning, Cape Peninsula University of Technology, Cape Town)
Prof. Georgia Watson (Director of OISD: Urban Design Group, Oxford Brookes University Oxford, United Kingdom)
Keurders vir hierdie uitgawe • Panel of referees for this edition
Prof. Roger Behrens (Centre for Transport Studies, University of Cape Town, Cape Town, South Africa)
Dr Dawie Bos (Town planner, Director Maxim Planning Solutions, Rustenburg, South Africa)
Dr Brian Boshoff (School of Architecture & Planning, University of the Witwatersrand, Johannesburg, South Africa)
Dr Kirsty Carden (Urban Water Management Research Unit, University of Cape Town, Cape Town, South Africa)
Prof. Innocent Chirisa (Rural & Urban Planning, University of Zimbabwe, Harare, Zimbabwe)
Prof. Juanee Cilliers (Urban and Regional Planning, North West University, Potchefstroom, South Africa)
Prof. Sarel Cilliers (Unit of Environmental Sciences and Management, North-West University, Potchefstroom, South Africa)
Emeritus Dr Piet Claassen (Town and Regional Planner, Stellenbosch, South Africa)
Ms Celdri de Wet (Real Estate & Asset Management at McDonald’s, South Africa)
Prof. Ernst Drewes (Urban and Regional Planning, North West University Potchefstroom, South Africa)
Mr Jacques du Plessis (Institute for water & environmental engineering, Stellenbosch University Stellenbosch, South Africa)
Prof. Pieter Duvenage (Dean, Akademia, Centurion, South Africa)
Mr Herman Geyer (Centre for Regional and Urban Innovation and Statistical Exploration, Stellenbosch University, South Africa)
Prof. Manie Geyer (Centre for Regional and Urban Innovation and Statistical Exploration, Stellenbosch University, South Africa)
Dr Menini Gibbens (Urban and Regional Planning, North West University, Potchefstroom, South Africa)
Dr Jeremy Gibberd (CSIR, Pretoria, South Africa)
Mr Tindall Kruger (Town and regional planner, STRATPLAN, Durban, South Africa)
Mr Andrew Merrifield (Town planner, Phuthaditjhaba, South Africa)
Prof. Verna Nel (Urban and Regional Planning, University of the Free State, Bloemfontein, South Africa)
Prof. Mark Oranje (Town and Regional Planning, University of Pretoria, Pretoria, South Africa)
Prof. Gordon Pirie (Deputy Director of the African Centre for Cities, University of Cape Town, Cape Town, South Africa)
Prof. Calie Schoeman (Urban and Regional Planning, North West University, Potchefstroom, South Africa)
Mr Danie Schoeman (Town planner, Bloemfontein, South Africa)
Mr Marius Taljaard (Local government, eThekwini Municipality, Durban, South Africa)
Stads- en Streekbeplanning
Town and Regional Planning
Meralo ya Ditoropo le Mabatowa
Inhoudsopgawe • Contents
Redakteursbrief • Editoral • Lengolo la phatlalatso i
Artikels • Articles
The potential of the University of the Free State QwaQwa campus Stuart Denoon-Stevens 1
to enable growth of the economy of QwaQwa Kgosi Mocwagae
City-making from below: A call for communities of resistance Stephan de Beer 12
and reconstruction Mark Oranje
Poor development control as flood vulnerability factor in Suleja, Nigeria Bamiji Adeleye 23
Ayobami Popoola
Lekan Sanni
Nanpon Zitta
Oluwabukola Ayangbile
Specialised airport infrastructure to support connectivity: The case of Robynne Hansmann 36
Dube Tradeport, eThekwini Municipality, South Africa
Investment by private land developer companies and postcolonial Terence Muzorewa 51
urban growth in Ruwa (Zimbabwe), 1986-2015 Mark Nyandoro
Informal backyard rentals through a social sustainability lens – Louis Lategan 64
a case study in Oudtshoorn, South Africa Juaneé Cilliers
Boekresensie • Book review
Mining and community in South Africa: From small town to iron town. Juaneé Cilliers 78
Editors: Lochner Marais, Philippe Burger and Deidre van Rooyen.
Call for papers: Special issue on the Land Question in Southern Africa: 79
Planning and Built Environment Perspectives
Call for expression of interest for the journal editor: 80
Town and Regional Planning
Inligting aan outeurs • Notes for authors
Uitgegee deur die Departement van Stads- en Streekbeplanning,
Universiteit van die Vrystaat, Bloemfontein, Suid-Afrika
Published by the Department of Urban and Regional Planning,
No 74
University of the Free State, Bloemfontein, South Africa
E phatlalatswa ke Lefapha la Meralo ya Ditoropo le Mabatowa,
Yunivesithing ya Freistata, Bloemfontein, Africa Borwa June 2019
Vertalings van abstrakte: Me. Motshidisi Gladys Makhele
Translation of abstracts: Ms Motshidisi Gladys Makhele
Uitgegee deur: Published by: Departement Stads- en Streekbeplanning Department of Urban and Regional Planning Universiteit van die Vrystaat University of the Free State Posbus 339 PO Box 339 Bloemfontein Bloemfontein 9300 9300 trp@ufs.ac.za trp@ufs.ac.za ISSN 1012-280 (Print) ISSN 1012-280 (Print) ISSN 2415-0495 (Aanlyn) ISSN 2415-0495 (Online) DOI: http://dx.doi.org/10.18820/2415-0495/trp74 DOI: http://dx.doi.org/10.18820/2415-0495/trp74 © 2019 Creative Commons With Attribution (CC-BY) © 2019 Creative Commons With Attribution (CC-BY) Uitleg: SUN MeDIA Bloemfontein Layout & Design: SUN MeDIA Bloemfontein Vertalings van abstrakte: Translations of abstracts: Motshidisi Gladys Makhele Motshidisi Gladys Makhele Intekengeld: R100 per uitgawe Subscription fee: R100 per issue
Van die redakteur: From the editor: Ho tswa ho mohlopholli:
Prof. Das Steÿn 2019 Prof. Das Steÿn 2019 Prof. Das Steÿn 2019
Vanaf die begin van die mensdom Since the beginning of mankind, Ho tloha qalehong ya botho, batho
was daar verskillende tipes human beings have always been esale ba anngwa ke mefuta e
ongelykhede tussen mense. Party subjected to different kinds of fapaneng ya ho se lekalekane. Ba
kon vinniger hardloop as ander, inequalities. Some could run faster bang ba ne ba kgona ho matha ka
sommige vinniger dink as ander, of than others; some could think faster pele ho feta ba bang, ba bang ba
ander was net groter en sterker as than others, and some were simply ne ba kgona ho nahana ka pele
die res. Die menslike samestelling bigger and stronger than others. ho feta ba bang, hape ba bang ba
is van so ’n aard dat die kombinasie The human being’s character is ne ba le baholo le matla ho feta
van menslike eienskappe nie altyd such that the combination of human ba bang. Semelo sa motho se ka
dit was wat elkeen sou verkies characteristics was not always what mokgwa wa hore ke kopano ya
nie. Die mooi reus met die fyn s/he would prefer: the gentle giant dintlha tse fapaneng tsa motho,
stemmetjie, die kreupel dowe with an excellent voice; the crippled ka mokgwa oo yena a ka se se
genie, die doodgoeie arbeider of deaf genius, the good-to-a-fault thabeleng ka mehla: senatla se
enige ander kombinasie. labourer, or any other combination. bonolo ka lentswe le kgabane; ya
holofetseng a le bohlale haholo a
Om weg te kom van die To do away with the “survival
sa utlwe ditsebeng, the-good –to-
“oorlewing van die sterkste” is of the fittest”, groups and
a-fault-labourer, kapa kopano e
daar groepe en gemeenskappe communities were formed
nngwe le e nngwe.
gevorm wat met verloop van which, in time, developed their
tyd elk ’n eie kultuur ontwikkel own culture. Different cultures Ho tlosa “ho phela ha ba matla ka
het. Bogenoemde menslike dealt differently with human ho fetisisa”, dihlopha le ditjhaba
verskille, eienskappe en soms differences, characteristics and di ile tsa botjwa/etswa, ka nako,
gebreke is deur verskillende impairments. In cultures where di ile tsa ba le botjhaba ba tsona.
kulture verskillend hanteer. By survival was a daily struggle, a Mefuta e fapaneng ya botjhaba
kulture waar oorlewing elke dag person with an impairment or other e sebetsana le ho se tshwane ha
’n stryd was, is ’n persoon met impediment (for example, old batho, dimelo tse sa tshwaneng,
’n gebrek of ander hindernis age), who jeopardised the group’s le bofokodi, ka ditsela tse sa
byvoorbeeld ouderdom, wat survival, was simply afforded the tshwaneng. Botjhabeng boo ho
die groep se oorlewing in opportunity to die. As civilisations bona tsela ya ho phela e neng e
gevaar stel, doodeenvoudig die developed, different values le tshokolo ya letsatsi le letsatsi,
kans gegun om te sterf. Soos systems developed for different motho ya neng a e na le bofokodi
beskawings ontwikkel het, het communities with their own view kapa tshito e itseng (mohlala,
verskillende waardesisteme on religion that explained the botsofadi/botsofe), ya senyang
ontwikkel vir verskillende inequalities between people. Every kgonahalo ya ho phela ho ba
gemeenskappe met ’n eiesoortige community came to terms with its habo, o ne a fuwa monyetla wa
godsdiensbeskouing wat hierdie situation: people accepted their ho shwa. Ha tlhaboloho e ba teng,
ongelykhede tussen mense place and role in the community as mekgwa e fapaneng ya dintho tsa
verklaar. Dit het ook berusting part of a larger order. bohlokwa e ile ya hlaha ditjhabeng
gebring in elke gemeenskap tse fapaneng ka lebaka la pono
Most of the cultures presented a
waar mense hul plek en rol in die ya bona ya tumelo, e ileng ya
definite class difference between
gemeenskap aanvaar het as deel hlalosa ho se lekalekane dipakeng
peasants and those groups with
van ’n groter orde. tsa batho. Batho bohle ba ile ba
so-called ‘blue blood’ (nobility,
amohela maemo a bona: batho ba
In meeste kulture was daar ’n tribal chiefs and the clergy).
ile ba amohela sebaka sa bona le
definitiewe klasseverskil tussen In the West, the Renaissance
seabo sa bona setjhabeng jwalo
landvolk (Engels ‘peasants’) instigated a spirit of liberation in
ka karolo ya taelo e kgolo.
en die verskillende groepe met various walks of life. The individual
sogenaamde “blou bloed” (adel, and his work now become more Bongata ba botjhaba bo bontshitse
stamhoofde en geestelikes). Die important and form the centre of phapang e hlakileng ya dihlopha
Renaissance het ’n gees van human thought. S/he attempts pakeng tsa balemi le dihlopha
vrywording in die Weste losgelaat to change everything that is not tseo ho thweng ke tsa batho ba
op verskillende lewensterreine. to his/her liking, with the help maemo a itseng “blue-blood”
Die mens en sy werke is nou of the development of modern (seriti, marenana a merabe le
al belangriker en vorm nou die science and rational thinking. The boruti). Ka Bophirima, Tsosoloso
middelpunt van menslike denke. individual becomes important and e tlisitse moya wa tokoloho
Die mens poog om alles te believes that his/her fate is now mahlakoreng a itseng a bophelo.
verander wat nie na sy smaak is in his/her own hands. In terms of Jwale motho le mosebetsi wa hae
nie, gehelp deur die ontwikkeling religion, the Reformation ended di se di le bohlokwa le ho feta,
van die moderne wetenskap en the church’s control of society in mme di bopa karolo e bohlokwa
i
rasionele denke. Die individu Northern Europe. As for politics, ya kgopolo ya motho. O leka ho
word belangrik en glo sy the new thinking also led to the fetola dintho tsohle tseo a sa di
lewenslot is nou in sy eie hande. so-called “glorious revolution” of rateng, ka thuso ya ntshetsopele
So het daar op godsdienstige 1688, whereby England obtained a ya saense ya mehleng ya hajwale
vlak die Hervorming plaasgevind democratic government that would le ka monahano o nang le kelello.
wat die beheer van die be pursued in the next century by Motho o ba bohlokwa, mme o
samelewing deur die kerk in the Americans and the French. dumela hore jwale bokamoso
Noord-Europa beëindig het. Die The nineteenth century, known as ba hae bo matsohong a hae.
nuwe denke het ook op politieke the century of revolutions, led to Bakeng sa bodumedi, Ntjhafatso
gebied tot die sogenaamde the political democratisation of the e ile ya fedisa taolo ya kereke
“Glorious Revolution” van 1688 majority of the Western countries. hodima setjhaba Yuropa e
gelei, waardeur Engeland ’n At this time, there were two Leboya. Tabeng ya dipolotiki,
demokratiese regeringsvorm orders. On the one hand, the kgopolo e ntjha le yona e ile ya
gekry het wat in die volgende Traditionalists focus on culture and etsa ntho e bitswang ka hore
eeu deur die Amerikaners en tradition. Culture and faith teach ke “phetoho e kgolo e nang le
die Franse nagevolg sou word. man that every individual must be tlotliso” (“glorious revolution”) ya
Hierna volg die negentiende eeu responsible for his/her own life. 1688, moo Enyelane (England)
wat as die Eeu van Revolusies This group deems it important e ileng ya fumana mmuso wa
bekend was en tot politieke to exercise control over its own batho bohle/demokrasi, oo o
demokratisering van meeste affairs. On the other hand, the neng o tla ntshetswapele ke
Westerse lande lei. Modernists focus on man’s freedom MaAmerika le MaFora nakong ya
that dominates all thinking. The dilemo tse lekgolo tse tla latela.
In hierdie tyd word aan die
individual has a right to something. Mongwahakgolo wa boleshome
een kant die ou orde, die
This group, also called humanism, le metso e robong (19th
Tradisionaliste, gevind, waar
gave birth to two diverse “children”, century), o tsebahalang jwalo ka
kultuur en tradisie sentraal
each with their own view of mongwahakgolo wa diphetoho tse
staan. Kultuur en geloof leer
freedom and justice. On the one kgolo, o ile wa etsa hore ho be le
die mens dat elke persoon
hand, the individual and his/her demokrasi ya polotiki boholong ba
verantwoordelikheid vir sy eie
freedom are crucial, and the state’s dinaha tse ka Bophirima.
lewe moet aanvaar. Die groep
ag dit belangrik om beheer oor role is restricted. This is capitalism, Ka nako ena, ho ne ho na le
die eie sake uit te oefen. Aan where the free market grants all ditaelo tse pedi. Ka lehlakoreng
die ander kant, die Moderniste, people the right to possess and le leng, ba dumelang ho moetlo/
is dit die mens se vryheid wat make the most of their assets, to ho tsa setho (Traditionalists) ba
alle denke oorheers. Vir hul gain equal access to the market, tsepamisitse maikutlo hodima
het die mens ’n reg tot iets. and to come out on top on their botjhaba le setso. Botjhaba le
Laasgenoemde groep, ook own steam. On the other hand, tumelo di ruta motho hore motho
humanisme genoem weens hul communism believes that the state e mong le e mong o tlamehile ho
klem op die mens, gee geboorte must be used to ensure equality jara maikarabelo a bophelo ba
aan twee uiteenlopende “kinders”, and all human rights such as the hae. Sehlopha sena se dumela
wat elk weer ’n eie siening van right to housing, health, education, hore ho bohlokwa hore ba be le
vryheid en geregtigheid het. Vir employment and equal treatment. taolo hodima ditaba tsa bona. Ka
die een “kind” is die individu en The state must control all spheres lehlakoreng le leng, ba dumelang
sy vryheid die belangrikste en is of society, thus leading to utopia, ho tsa sejwalejwale (Modernists)
die staat se rol beperk. Dit is die the worker’s paradise. Both ba tsepamisa maikutlo hodima
kapitalisme waar die vrye mark these groups are internationally tokoloho ya motho, e fetang
vir alle mense die reg verleen predisposed and attempt to expand kutlwisiso yohle. Motho o na le
om bates te besit, daarmee te their own ideas globally. tokelo ya ntho e itseng. Sehlopha
woeker, gelyke toegang tot die Yet history has shown that both sena, sa batho ba sa dumeleng
mark te verkry en op eie krag bo these approaches ultimately tumelong efe kapa efe, se
uit te kom. Die ander “kind”, die lead to poverty and oppression. bitswang “humanism”, se tswetse
kommunisme, glo weer dat die Under capitalism, the uncontrolled “bana” ba babedi ba fapaneng, e
staat die instrument is wat gebruik markets lead to monopolies where mong le e mong ka pono ya hae
moet word om gelykheid en alle the rich become wealthier and ya tokoloho le toka. Ka letsohong
menseregte soos die reg op the gap between the rich and the le leng, motho le tokoloho ya hae
behuising, gesondheid, onderwys, poor increases. In the majority o bohlokwa haholo, mme seabo
werk en gelyke behandeling te of communist or ex-communist sa mmuso se thibetswe. Bona
verseker. Die staat moet alle countries, the state could only ke bokapitale, moo mmaraka o
terreine van die samelewing survive under a one-party system. lokolohileng o fang batho kaofela
oorheers en sal deur die Human nature shows that all tokelo ya ho ba le ho hong, le ho
effektiewe beheer tot ’n utopia lei, people do not work equally hard to etsa ka mokgwa oo ba ka kgonang
die werkersparadys. Beide hierdie realise the communist ideal. Some ka teng ka thepa ya bona, bakeng
ii
groepe is internasionaal ingestel are simply lazy, incompetent, liars, sa ho fumana tumello e lekanang
en poog om hul eie idees globaal chancers, or thieves. This system ya ho kena mmarakeng; le ho
uit te brei. does not work. The state as the tswa pele tshebedisong ya matla
engine that must drive everything, a bona. Ka letsohong le leng,
Tog het die geskiedenis bewys
is not efficient, and most of the bokomonisi bo dumela hore
dat beide die twee benaderings
time conditions deteriorate rather mmuso o tlamehile ho sebediswa
uiteindelik tot armoede en
than improve. Instead of a society ho netefatsa tekatekano le ditokelo
onderdrukking lei. By kapitalisme
in which all individuals have tsa batho kaofela; jwalo ka tokelo
is gevind dat die onbeheerde
everything they need, the majority ya ho ba le bodulo, bophelo bo
markte lei tot monopolistiese
of the people find it difficult to botle, thuto, mesebetsi le ho
toestande waar die rykes al
survive, due to shortages in tshwarwa ka ho lekana. Mmuso o
ryker word en die gaping tussen
essential goods and services. tlameha ho laola dikarolo tsohle
ryk en arm al groter word. In
tsa setjhaba; ka hoo, seo se etsa
meeste kommunistiese of oud- Humanism has developed most
hore ho be le lefatshe la ditoro
kommunistiese lande kon die of the theories in countries
(utopia), paradeisi ya basebetsi.
staat net voortbestaan as daar ’n that were reasonably culturally
Ka bobedi dihlopha tsena, di tlile
eenparty stelsel is. Die menslike homogeneous. This fact is not ka matjhabatjhaba, mme di leka
aard wys dat alle mense nie ewe always considered. In South Africa, ho phatlalatsa mehopolo ya tsona
hard werk om die kommunistiese there are not only differences in lefatsheng ka bophara.
ideaal te verwesentlik nie. Party is class, but also ethnic, power and
bloot lui, onbekwaam, leuenaars, religious differences. There are Le ha ho le jwalo, nalane/
kansvatters of diewe. Die stelsel also differences between those histori e bontsha hore mekgwa
werk dan nie. Die staat as die who support one or other form of ena e qetella e entse hore ho
enjin wat alles moet dryf, is dan modernism and those who want be le bofuma le kgatello. Tlasa
ondoeltreffend, nie in staat om dit to promote their own culture, and bokapitale, dimmaraka tse sa
te doen nie en word toestande between those who are employed laolweng di qetella di entse hore
meestal slegter as beter. In plaas and those who have no job. ho be le dimonopoli/kgwebanotshi,
van ’n samelewing waar almal moo teng batho ba ruileng ba
South Africa experienced a positive ruwang le ho feta, mme sekgeo se
alles wat hul nodig het, sou hê,
economic growth for only a short dipakeng tsa barui le bafumanehi
is bevind dat die meeste mense
period in its history. The country se a eketseha. Boholong ba
baie swaar kry weens tekorte aan
had a growth rate of 5% from 1954 dinaha tsa bokomonisi kapa tseo e
noodsaaklike goedere en dienste.
to 1974, during which time not neng e le tsa bokomonisi, mmuso
Die humanisme het egter everyone shared equally in the o ne o kgona ho phela feela tlasa
meeste van die teorieë ontwikkel growth, but the country developed tsamaiso ya mokgatlo o le mong.
in lande wat redelik kultureel into a modern industrial state. It Tlhaho ya botho e bontsha hore
homogeen was en hierdie feit had a growth rate of 3.5% from batho kaofela ha ba sebetse ka
word nie altyd in ag geneem 1994 to 2012, during which time the thata ka ho lekana ho fumana
nie. Hier in Suid-Afrika is daar money was mostly in the hands of maemo a bokomonisi. Ba bang ba
nie net klasseverskille nie, the corporate sector and the profits botswa, ha ba tsebe mosebetsi,
maar ook etniese verskille, were taken out of the country. ba leshano, ba nka menyetla
magsverskille, godsdiensverskille, This implies that, during these two kapa ke mashodu. Mokgwa ona
verskille tussen die mense periods, the economic growth was wa tshebetso (system) ha o
wat een of ander vorm van higher than the natural population sebetse. Mmuso jwalo ka engene
modernisme aanhang teenoor growth. In addition, an unproductive e tshwanetseng ho kganna dintho
die tradisionaliste wat weer die and inefficient government, tsohle, ha o sebetse hantle; mme
eie kultuur wil bevorder en onder corruption and state capture have boholong ba nako, maemo a a
andere ook mense met werk en caused that the greatest part of the theoha ho ena le hore a ntlafale.
mense sonder werk. taxes was not used to improve the Ho e na le hore ho be le setjhaba
condition of the poor. moo batho kaofela ba nang le
Die land het slegs vir ’n klein
periode van sy geskiedenis The present dilemma: How to dintho tsohle tse ba di hlokang,
positiewe ekonomiese groei solve the problem? There is a bongata ba batho ba fumana
beleef. Van 1954 tot 1974 is ’n fair amount of trust in democracy ho le thata ho phela, ka lebaka
la kgaello ya disebediswa le
groeikoers van 5% beleef en and the constitution to solve the
ditshebeletso tsa bohlokwa.
van 1994 tot 2012 ’n groeikoers problem. But it is not all plain
van 3.5% gehandhaaf, wat sailing. First, the South African Ho se dumele tumelong efe kapa
beteken het dat gedurende democracy is modelled to rule on efe “Humanism” ho hlahisitse
hierdie tydperke die ekonomiese a 50%-plus-one system. Voters ditheori tse ngata dinaheng tse
groeikoers hoër was as die must now be persuaded to vote neng di tshwana ka mokgwa
natuurlike bevolkingsgroei. In for a party. The problem is: “You wa tsa botjhaba (culturally
die eerste tydperk het almal nie can’t outpromise a socialist”. homogenous). Ntlha ena ha se
eweveel in die groei gedeel nie, Expectations that cannot be met hangata e elwang hloko. Afrika
iii
maar is die land ontwikkel tot ’n are now created and the more Borwa, ha se feela maemong a
moderne industriële staat. Met money (which it has not) the itseng moo ho nang le diphapang,
die tweede tydperk van groei, het government is spending, the more empa ho na le diphapang tsa
die geld meestal in die hande van must be taken from those who merabe, le tsa matla le tsa tumelo.
die korporatiewe sektor beland en have, until all are equally poor and Hape ho na le diphapang pakeng
is die winste grotendeels landuit. the system collapses. Wealth can tsa ba tshehetsang mofuta ona
Verder het ’n onproduktiewe only be distributed if the economy kapa o mong wa tumelo ya ho
en oneffektiewe staatsdiens, grows and the growth is used to tsa sejwalejwale (modernism)
korrupsie en staatskaping daartoe help those in need. Secondly, an le ba batlang ho nyolla botjhaba
gelei dat ’n groot deel van die error was made in the constitution: ba bona, le ba hirilweng le ba
belasting nie gebruik is om armes certain social-economic rights senang mesebetsi.
se toestande te verbeter nie. were written in the constitution
Afrika Borwa e fumane kgolo e ntle
in the name of human rights. In
Die huidige dilemma is: Hoe word ya moruo nakong e kgutshwane
addition, the government chooses
die saak opgelos? Daar is ’n nalaneng/historing ya yona. Naha
which rights from the constitution
groot vertroue in die demokrasie ena e bile le sekgahla sa kgolo
are applied and which are not
en die grondwet om dit op te los. sa diphesente tse 5 (5%) ho tloha
(language rights for all 11 official
Maar dit is nie so eenvoudig nie. 1954 ho ya ho 1974, ka nako eo
languages are down to only
Eerstens is die Suid-Afrikaanse batho ba ne ba sa fumane karolo
English). Besides, constitutions
demokratiese model geskoei e lekanang kgolong, empa naha
worldwide have an average
op ’n 50%-plus-een stelsel om e ile ya fetohela ho ba naha ya
lifespan of 20 years, whereafter
te regeer. Kiesers moet nou industeri ya sejwalejwale (modern
a new generation changes
oorgehaal word om vir ’n party industrial state). E bile le sekgahla
the constitution or interprets it
te stem en die probleem is: “You sa kgolo sa 3.5% ho tloha ka 1994
differently in the constitutional
can’t outpromise a socialist”. ho fihlella ka 2012, ka nako eo
court. Currently, the focus is on the
Verwagtinge waaraan nie voldoen tjhelete e ne e le matsohong a
right of ownership; only a two-third
kan word nie, word nou geskep sektoro ya dikgwebo (corporate
majority is required to change this.
en hoe meer die regering geld sector) haholo, mme diphahello
spandeer wat hy nie het nie, hoe Perhaps time has come to di ne di ntshuwa naheng. Sena
meer moet van die wat het, gevat reconsider how people and nations se hlalosa hore, dinakong tsena
word, totdat almal ewe arm is en are accommodated in this country. tse pedi, kgolo ya moruo e ne e
die stelsel in duie stort. Rykdom The United States of America also feta kgolo ya tlhaho ya batho. Ho
kan alleen versprei word as die appeals to a constitutional state tlatselletsa, mmuso o se nang
ekonomie groei en die groei that is a republic of different states tlhahiso, hape o sa sebetseng,
gebruik word om die behoeftiges where the latter are protected bobodu le ho haptjwa ha mmuso di
op te help. Tweedens is in die against the power of domination entse hore boholo ba lekgetho bo
grondwet die fout gemaak om in of the masses, democracy. se ke ba sebediswa ho ntlafatsa
naam van menseregte sekere In South Africa, people are maemo a bafumanehi.
sosiaal-ekonomiese regte in increasingly classified as those
Bothata ba hajwale: Ho lokiswa
die grondwet in te skryf. Verder who are employed and those
bothata jwang? Ho na le tshepo
kies die staat welke regte vanuit who are not. This can give rise
e lekaneng demokrasing le
die grondwet toegepas word en to a conflict between those who
molaotheong ho lokisa bothata.
welkes nie (taalregte vir al 11 have and those who do not have.
Empa tsohle ha di tsamaye ka
amptelike tale het verval tot enkel South Africans may be under the
thello. Taba ya pele, demokrasi
Engels). Daarby het grondwette impression that this is a wealthy
ya Afrika Borwa e bopilwe
wêreldwyd ’n gemiddelde leeftyd country; in fact, the South African
ka tsamaiso ya hore ho laole
van 20 jaar waarna ’n nuwe geslag gross domestic product (GDP)
50%-plus-one. Hona jwale
dit verander of anders vertolk is less than that of the city of
Bakgethi ba tlameha ho kgannwa
in die grondwethof. Huidiglik is Amsterdam.1 What can be done in
hore ba voutele mokgatlo wa bona.
eiendomsreg in die kalklig en word South Africa to protect it against an
Bothata ke hore: Mohlomong
net ’n twee derde meerderheid ochlogracy?
nako e fihlile ya ho nahana botjha
benodig om dit te verander.
One way is to create space for ka tsela eo batho le ditjhaba di
Miskien is dit nou tyd om different choices of existence tshwerweng ka teng naheng ena.
te herbesin oor hoe die in the country. The differences Dinaha tse kopaneng tsa Amerika
verskeidenheid van mense as to how a society is made up le tsona di ipiletsa hore ho be
en volke binne hierdie land create different expectations. le mmuso o nang le molaotheo
geakkommodeer word? Die (constitutional state) oo e leng
Verenigde State van Amerika 1 For 2018, the GDP of Amsterdam is given as rephaboliki (republic) ya di naha
beroep hul ook op ’n regstaat, US$350 billion and that of South Africa as US$349 tse fapaneng, moo tse boletsweng
’n regstaat wat ’n republiek van billion. The population of Amsterdam stands at mona pele di serelleditsweng
less than one million, whereas South Africa’s
verskillende state is en waar die population stands at 57 million, without taking matleng a ho laolwa ke bongata,
verskillende state beskerm word into account the illegal immigrants. demokrasi. Afrika Borwa, hangata
iv
teen die mag van oorheersing van Traditionalists raise their children batho ba kgethwa ka tsela ya
die massas, die demokrasie. In in a community that respects its hore ke ba sebetsang le ba sa
Suid-Afrika word mense al meer own values highly. For modernists, sebetseng. Sena se tsosa ntwa
op grond van die met werk en die the world is dominated by either dipakeng tsa batho ba nang le
sonder werk verdeel. Dit kan lei capitalism or socialism. Instead dintho le ba se nang tsona. E ka
tot ’n konflik tussen die wat het en of one large community that nna ya ba hore MaAfrika Borwa
die wat nie het nie. Suid-Afrikaners is compressed like fruit juice, a tlasa monahano wa hore naha
is waarskynlik onder die indruk can there be a kaleidoscope of ena e ruile, hantlentle, moputso
dat hierdie ’n ryk land is, maar possibilities such as a fruit salad, wa Afrika Borwa ha o kopantswe
in werklikheid is die SA bruto in which the various fruits are kaofela (GDP) o tlase ho wa
nasionale produk (BNP) kleiner recognisable, each with their toropo ya Amsterdam.1 Ho ka
as die van die stad Amsterdam.1 own right to exist? Can there be etswa eng Afrika Borwa ho e
Wat kan in Suid-Afrika gedoen a place for the different kinds of sirelletsa kgahlahong le mmuso
word om die land te beskerm teen traditionalists in South Africa such wa matswallwa kapa batho ba
’n oglokrasie? as the Zulu, the Venda, the Xhosa, bangata (ochlocracy)?
Een manier is om ruimte te maak the Afrikaner and other traditional
communities, with the space to Tsela e nngwe ke ho etsa sebaka
vir verskillende keuses van bakeng sa dikgetho tse fapaneng
bestaan in die land. Die verskille be themselves? Can parts of
South Africa support a free market tsa ho ba teng naheng. Diphapang
oor hoe ’n samelewing saamgestel tsa hore naha e bopehile jwang
word, skep verskillende and create jobs and growth?
City states such as Singapore di etsa ditebello tse fapaneng.
verwagtinge. Vir tradisionaliste is
and Hong Kong can provide Batho ba dumelang moetlong
dit om kinders groot te maak in ’n
employment to neighbouring kapa setsong (Traditionalists)
gemeenskap wat die eie waardes
communities. Can there be parts ba hodisa bana ba bona
hoog ag. Vir die moderniste is dit
where people are allowed to setjhabeng se hlomphang dintho
’n wêreld wat of deur kapitalisme
exercise socialism or communism, tse bohlokwa ho sona haholo.
of deur sosialisme oorheers
if that is their choice? Bakeng sa batho ba dumelang
word. Kan daar in plaas van een
ho tsa sejwalejwale (modernists),
groot gemeenskap wat tot ’n In an article entitled “Foundations lefatshe le phahametswe ke
vrugtesap saamgepers word, ’n for normative planning”, bokapitale kapa socialism. Ntle le
kaleidoskoop van moontlikhede Klosterman (1978) shows that hore re be setjhaba se leng seng
wees, soos ’n vrugteslaai Western planning has developed se seholo se kopaneng jwalo ka
waarin die verskillende vrugte through two important intellectual
elk herkenbaar is en elk sy lero la ditholwana (fruit juice), na
traditions: the rational tradition ho ka ba le moo teng ditholwana
eie bestaansreg het? Kan and the reformation tradition.
daar plek vir die verskillende tse fapaneng di bonahalang jwalo
These have contributed towards
soorte tradisionaliste in Suid- ka salateng ya ditholwana, moo
making the West a better
Afrika wees, soos die Zoeloe, tholwana e nngwe le e nngwe e
place. All attempts must thus
die Venda, die Xhosa, die bonahalang ka tokelo ya yona ya
be economically viable in the
Afrikaner en ander tradisionele ho ba teng? Na ho ka ba le sebaka
endeavour towards helping people
gemeenskappe, met ruimte om bakeng sa batho ba fapaneng
improve their position, without
hulself te wees? Kan daar dele ba dumelang ho tsa meetlo/
a revolutionary breaking with
van Suid-Afrika wees wat die vrye setso (different Traditionalists)
the past. Klosterman concludes
mark aanhang en die skeppers Afrika borwa, jwalo ka Mazulu,
that value-free planning is, in
van werk en groei wees? Mavenda, Maxhosa, Maburu le
principle, impossible, as planning
Vrystede soos Singapoer en ditjhaba tse ding tse dumelang
is, in fact, of a political nature.
Hong Kong wat kan werk verskaf setsong; ka dibaka tsa hore ba be
The differences between the
vir omliggende gemeenskappe? le bobona? Na dikarolo tse itseng
traditionalists and the modernists
Kan daar dele wees waar mense tsa Afrika Borwa di ka tshehetsa
entail different political approaches
toegelaat word om die sosialisme mmaraka o lokolohileng, mme
or ideologies to solve a problem.
of kommunisme te beoefen as dit tsa thea mesebetsi, le kgolo?
If democracy causes only one
hul keuse is? Metse-setoropo e kang Singapore
ideology to dominate, then there
le Hong Kong di kgona ho fana
Klosterman (1978) het in ’n are many losers in planning.
ka mesebetsi ditjhabeng tseo ba
artikel “Foundations for normative Rather, there should be a variety
of possibilities from which the ahisaneng le tsona. Na ho ka ba
planning” getoon dat die Westerse
population can choose. People le dikarolo tse itseng moo batho
beplanning deur twee belangrike
intellektuele tradisies ontwikkel can then join whichever solution ba dumelletsweng ho etsahatsa
they support or earn money in 1 For 2018, the GDP of Amsterdam is given as
1 Vir 2018 word die BNP van Amsterdam as US$350 one area and live in another. US$350 billion and that of South Africa as US$349
biljoen aangegee en die van Suid-Afrika as US$349 billion. The population of Amsterdam stands at
biljoen. Die bevolking van Amsterdam is minder
A South Africa consisting of less than one million, whereas South Africa’s
as een miljoen teenoor SA se 57 miljoen sonder different cantons or federations population stands at 57 million, without taking
onwettige immigrante. or city councils, each being into account the illegal immigrants.
v
het, naamlik die rasionele tradisie autonomous to choose which socialism le bokomonisi, ha e ba
en die hervormingstradisie, wat ideology is important for the group ke kgetho ya bona eo?
bygedra het om van die Weste ’n concerned. Planners need to help
Atikeleng e bitswang “Foundations
beter plek te maak. Alle pogings expose the limits of possibilities in
for normative planning”, Klosterman
moet dus ekonomies haalbaar this instance.
(1978) o bontsha hore thero
wees in die strewe om mense
ya ka Bophirima e hlahile ka
te help om in ’n beter posisie te
ditso tse pedi tsa bohlokwa tsa
kom, sonder om revolusionêr met
mohlalefi: setso sa motheo (rational
die verlede te breek. Klosterman
tradition) le setso sa ketso botjha
het tot die gevolgtrekking gekom
(reformation tradition). Ditso tsena
dat waardevrye beplanning in
di nkile karolo bakeng sa ho etsa
beginsel onmoontlik is aangesien
Bophirima sebaka se betere. Ka
beplanning wesentlik polities van
hoo, diteko tsohle di tlamehile di
aard is. Die verskille tussen die
kgonahale lehlakoreng la moruo
tradisionaliste en die moderniste
(economically viable) tekong ya ho
behels verskillende politieke
thusa batho ho ntlafatsa boemo
benaderings of ideologieë om
ba bona; ntle le ho thulana ho
’n probleem op te los. As die
hotjha le dintho tse fetileng/tsa
demokrasie daartoe lei dat
kgale. Klosterman o qetela ka hore
slegs een ideologie oorheers,
“value-free planning” e, motheong
dan is daar baie verloorders in
wa yona, ha e kgonahale ho ya
die spel van beplanning. Daar
ka moo morero o leng ka teng,
moet waarskynlik eerder ’n
bonneteng e na le sepolotiki ka
verskeidenheid van moontlikhede
tlhaho. Diphapang dipakeng tsa
toegelaat word, waartussen die
batho ba dumelang moetlong/
bevolking kan kies. Mense kan
setsong (Traditionalists) le batho
dan inskakel by welke een van
ba dumelang dinthong tsa hajwale
die oplossings hulle ondersteun,
(modernists) di hloka mekgwa kapa
of geld verdien in een en woon
mehopolo e fapaneng ya dipolotiki
in ’n ander gebied. ’n Suid-Afrika
bakeng sa ho rarolla bothata. Haeba
wat uit verskillende kantonne of
demokrasi e etsa hore mohopolo
federasies of stadsrade bestaan
o le mong feela o buse, e tla ba
wat elk outonoom is om self te kies
hore ba bangata ba hlotswe tabeng
welke ideologie vir die betrokke
ya ho etsa ditlhophiso/merero. Ho
groep van belang is. Beplanners
e na le hoo, ho tlamehile ho be le
sal moet help om die limiete van
dikgonahalo tse fapaneng moo teng
moontlikhede hier bloot te lê.
batho ba ka kgethang. Batho ba
ka kenela tharollo efe kapa efe eo
ba e tshehetsang kapa ba fumane
tjhelete sebakeng se seng, mme
ba phele ho se seng. Afrika Borwa
e nang le dibaka kapa mekgatlo/
dihlopha kapa makgotla a toropo
a fapaneng , e nngwe le e nngwe
e ikemetse bakeng sa ho kgetha
hore ke kgopolo (ideology) efeng e
bohlokwa bakeng sa sehlopha se
amehang. Batho ba etsang meralo
ba tlameha ho thusa ho hlahisa
meedi ya dikgonahalo bakeng sena.
viskool. Derdens, deur onderhoude met
plaaslike besigheidseienaars, is daar
geleenthede geïdentifiseer vir verdere
samewerking met die Universiteit. Dit
Published by the UFS sluit in die voorsiening van opleiding,
http://journals.ufs.ac.za/index.php/trp verspreiding van navorsing, verhoogde
© Creative Commons With Attribution (CC-BY)
How to cite: Denoon-Stevens, S. & Mocwagae, K. 2019. The potential of the University of the Free State QwaQwa
verkope aan die Universiteit, en die
campus to enable growth of the economy of QwaQwa. Town and Regional planning, no.74, pp. 1-11. stigting van plaaslike besighede op
die kampus self. Die gevolgtrekkings
The potential of the University of the Free State toon dat ’n betrokke universiteit een is
wat bewus is van, en kan reageer op
QwaQwa campus to enable growth of the economy die benodighede van sy omliggende
of QwaQwa gemeenskap.
Sleutelwoorde: Derde missie, entrepre
neurskap, hoër onderwys, plaaslike
Stuart Denoon-Stevens & Kgosi Mocwagae ekonomiese ontwikkeling
BOKGONI BA YUNIVESITHI
DOI: http://dx.doi.org/10.18820/2415-0495/trp74i1.1
YA FREISTATA KHEMPASENG
Revised April 2019, Published 30 June 2019 YA QWAQWA BA HO
*The authors declared no conflict of interest for this title or article KGONTSHAHATSA KGOLO YA
MORUO WA QWAQWA
Abstract Atikele ena e lekola hore diyunivesithi
This article explores how universities can contribute to the economy of the area di ka nehela jwang moruong wa sebaka
within which they are situated, focusing on the University of the Free State QwaQwa seo di leng ho sona, e tsepamisitse
campus. This topic was investigated by analysing the local economy within which the maikutlo Yunivesithing ya Freistata
QwaQwa campus is located, a spatial analysis of the campus itself, and interviews khempaseng ya Qwaqwa. Sehlooho
with local business owners. First, the article demonstrates how an analysis of the local sena se ile sa batlisiswa ka ho hlahloba
economy could assist in aligning the university offerings with the dynamics of the local moruo wa selehae moo khempase ya
area. It specifically argues for a focus on agricultural and wider commerce-related Qwaqwa e leng teng, le hlahlobo ya
course offerings. Secondly, an argument is made for leasing or developing the vacant sepakapaka sa khempase ka bo yona, le
land on campus for non-university-related functions such as middle-income housing ho etsa diinthaviu ho beng ba dikgwebo
or a low- to medium-fee private school. The purpose of such an initiative would be tsa selehae. Taba ya pele, atikele e
to cross-subsidize the development costs of expanding and improving the QwaQwa bontsha hore hlahlobo ya moruo wa
campus. Thirdly, through interviews with local business owners, various arguments selehae e ka thusa jwang bakeng sa
are made for how the university could better engage with local businesses. These ho nyalanya kabelo kapa dinyehelo
ranged from providing training, disseminating research, increased procurement, and tsa yunivesithi le diphetoho tsa sebaka
making space for local businesses on campus. Through these arguments, a narrative sa selehae. Ka ho qoolla, e buella
shows that part of being an engaged university is being aware of, and responding to tsepamiso ya maikutlo ho thuto ya tsa
the needs of the economy within which a campus is located. temo-thuo le dinyehelo tse itshetlehileng
ho tsa kgwebo ka bobatsi. Ya bobedi,
Keywords: Entrepreneurship, higher education, local economic development,
ngangisano e entswe bakeng sa ho
third mission
hirisa kapa ho etsa lefatshe/sebaka se
senang letho khempaseng bakeng sa
DIE POTENSIAAL VAN DIE UNIVERSITEIT VAN DIE VRYSTAAT mesebetsi e sa amaneng le yunivesithi,
jwalo ka malapa a fumanang moputso
QWAQWA-KAMPUS OM DIE GROEI VAN DIE QWAQWA EKONOMIE AAN
o mahareng kapa sekolo sa poraefete
TE HELP se patadisang tefo e tlase ho ya ho e
Hierdie studie ondersoek hoe universiteite tot die ekonomie van hul omliggende mahareng. Sepheo sa mohopolo o tjena
areas kan bydra, spesifiek die Universiteit van die Vrystaat se QwaQwa-kampus. e tla ba ho fokotsa (cross-subsidize)
Die kwessie is benader deur die analise van die plaaslike ekonomie van die ditjeho tsa ntshetsopele ya ho eketsa
QwaQwa-kampus, die ruimtelike analise van die kampus, asook onderhoude met le ho ntlafatsa khempase ya Qwaqwa.
plaaslike besigheidsbestuurders. Die het tot drie gevolgtrekkings gelei. Eerstens, die Ya boraro, ka ho etsa diinthaviu le beng
artikel toon hoe analise van die plaaslike ekonomie kan help om die universiteit se ba dikgwebo tsa selehae, dingangisano
aanbiedinge met die dinamika van die omliggende area te vereenselwig. Meer klem tse mmalwa di ka etswa bakeng sa
moet veral op landbou en handelskursusse gelê word. Tweedens, is daar gevind hore yunivesithi e ka sebedisana jwang
dat die verhuring van die vakante land op kampus vir universiteits-onverbonde hantle le dikgwebo tsa selehae. Tsena
funksies kan bydra tot die verbetering en ontwikkeling van QwaQwa. Voorbeelde di tloha ho faneng ka thupello, ho
van ontwikkelings is middelinkomste behuising of ’n lae- tot middelfooi private phatlalatsa diphuphutso, ho eketsa tse
Mr Stuart Paul (S.P.) Denoon-Stevens, Lecturer, Department of Urban and Regional Planning, University of the Free State, PO Box 339,
Bloemfontein, 9300, South Africa. Phone: 051 401 7136, 0730351024, e-mail:
DOI: https://orcid.org/0000-0002-7640-0970
Mr Kgosi (K.S.) Mocwagae, Lecturer, Department of Urban and Regional Planning, University of the Free State, PO Box 339, Bloemfontein, 9300,
South Africa. Phone: 051 401 2795, 0730351024, e-mail: DOI: https://orcid.org/0000-0001-8422-851X
SSB/TRP/MDM 2019 (74):1-11 | ISSN 1012-280 | e-ISSN 2415-0495
1SSB/TRP/MDM 2019 (74)
ka fihlellwang, le ho etsetsa dikgebo are possible through engagement development. This symbiotic
tsa selehae sebaka khempaseng. Ka with industry. Some of the costs of relationship is extensively evident
dingangisano tsena, tlhaloso ya ditaba e these expansions could be financed in academic literature (Bradley &
bontsha hore karolo ya ho ba yunivesithi
through leasing or selling off a Taylor, 1996; Gennaioli, La Porta,
e nang le seabo ke ho ela hloko, le
ho arabela ditlhoko tsa moruo moo portion of the campus land, without Lopez-de-Silanes & Shleifer, 2012).
khempase e leng teng. compromising the future ability of the Since the 19th century, universities
university to expand its campus. have always focused on creating
knowledge that contributes towards
1. INTRODUCTION This article investigates the potential
addressing societal needs, either
of the QwaQwa campus of the UFS
In 2016, the University of the directly or indirectly (Martin, 2012).
to engage with the local and regional
Free State (UFS) received
economy. The main argument and
48 970 applications, based on 2.2 New thoughts on the roles of
academic contribution of this article
which 20 000 students were made universities in society
is to move the understanding of this
offers, of which 8 045 students
concept beyond simpler models of More recently, a growing body of
were registered as first entering
industry and university collaborating scholarship is investigating the
undergraduates in 2016 (UFS, 2017).
commercially, or examining the role of wider role that universities play
This situation is worsening. In 2019,
universities in supporting community- in society. Trippl, Sinozic and
52 000 applications were made for
development initiatives. This article Lawton-Smith (2015) classify this
only 8 900 first-year spaces (The
investigates how the university can literature into four schools of thought.
Citizen, 2018). As such, the UFS
better align itself with local and First, the entrepreneurial university
is nearing the full extent of its
regional economic trends; how the is closely linked to the notion of
ability to accept new students.
university can forge relationships universities adopting a ‘third mission’.
The physical expansion of the
with local businesses, and how Mollas-Gallart, Salter, Patel, Scott
campuses will alter this situation.
under-utilised university land can and Duran (2002: 2) define the third
It is also important to note that
be used as a means of diversifying mission as relating to activities that
this is a reversal of past trends as,
university funding, while contributing are “concerned with the generation,
historically, enrolment numbers at the
to local economic development. use, application and exploitation
UFS were declining (UFS, 2016a).
of knowledge and other university
In South Africa and abroad, capabilities outside academic
2. LITERATURE REVIEW
researchers are increasingly environments”. Martin (2012)
considering the role universities argues that the ‘third mission’ is
2.1 Universities and society
should play in supporting the local not new; it has been a feature of
and regional economy and society The notion of how universities should universities since medieval times.
at large (Cloete, Bailey, Pillay, relate to society, and the economic
Bunting & Maassen, 2011; Pouris & value that they offer to the area The second school of thought
Inglesi-Lotz, 2014). In addition, there and nation within which they are detailed by Trippl et al. (2015)
is a growing concern regarding the situated, can be traced back to the is that of a regional innovation
financing of universities, and whether beginning of universities. Specifically, systems (RIS) approach. Doloreux
government grants, student fees the earliest universities and similar and Parto (2004: 9) note that
and traditional academic research institutions were founded with the there is no clear definition of
will provide an adequate capital goal of both educating professionals RIS. In general, it refers to “a set
basis for universities (Commission and developing scholarship of interacting private and public
of Inquiry into Higher Education and (Dmitrishin, 2013). The approach interests, formal institutions and other
Training, 2017). This joint question of of what type of students should organisations that function according
diversifying funding and how better be created, specifically whether to organisational and institutional
to engage with industry and society the universities’ role is to create arrangements and relationships
has resulted in a number of scholarly students who can think but have conducive to the generation, use
debates focusing on issues such as limited vocational skills, or whether and dissemination of knowledge”.
the ‘third mission’ of universities, the the focus should be on training Trippl et al. (2015) differentiate this
‘triple helix’ of industry, government professionals, has been heavily from the entrepreneurial university
and universities, universities’ contested over the past few by classifying this as a broader idea,
‘social contract’, and the notion centuries. Despite this, it has always encompassing the same activities
of ‘engaged scholarship’ (Keeler, been the case that one of the core referred to in the entrepreneurial
Chaplin-Kramer, Guerry, Addison functions of a university is to produce university, but also including a
et al., 2017; Pinheiro, Langa & graduates who can contribute to wider set of knowledge transfer
Pausits, 2015; Etzkowitz, 2002). the local and regional economy mechanisms, including providing
Practically, issues such as cross- (Martin, 2012). The educating of graduates to the local workforce,
subsidization and a desire to expand professionals is clearly of relevance and informal relations between
the physical footprint of a campus to local and regional economic the university and local institutions
2Stuart Denoon-Stevens & Kgosi Mocwagae • The potential of the University of the Free State QwaQwa campus
and businesses. The most popular Drawing on these wider international land (Maylam, 1986). Among the
expression of the RIS model is debates, this article focuses on the affected Basotho was Chief Paulus
the idea of the ‘triple-helix’, to dimensions of a university; local Howell Mopeli who owned land in the
which Etzkowitz (2002) refers as a engagement has been considered territory that had to be surrendered
system of regional innovation where far less in these broader academic to the OFS. Mopeli approached the
industry, academia and the state debates. Specifically, using the OFS President J.H. Brand to request
collaborate to further mutual goals. example of the QwaQwa campus, premission to reoccupy the land.
the article will consider how the Mopeli indicated to Brand that he
Trippl et al. (2015) refer to the third course offerings of universities can wished to withdraw his people from
school of thought as that of the Mode be brought into alignment with local Lesotho and re-settle in Witsieshoek.
2 University Model. According to economic dynamics in order to aid Mopeli’s request was granted and
Gibbons (1997: 2), Mode 1 “refers to development. Secondly, the article an agreement of 1866 allowed him
a form of knowledge production – a considers how the specific nature of to resettle in QwaQwa with the
complex of ideas, methods, values, the university campus concerning following conditions (Theal, 1883):
norms – that has grown up to control land and buildings creates
the diffusion of the Newtonian opportunities and constraints for • The land was not personal
property and could only be used
model to more and more fields of local engagement with the university.
for occupation by his people.
inquiry and ensure its compliance Thirdly, the article investigates a
with what is considered sound number of simple actions regarding • He had to recognise the
Republic as Supreme.
scientific practice”. By contrast, how universities can engage with
Mode 2, according to Gibbons and assist local businesses. • A superior was appointed
to ensure he kept to
(1997), focuses on knowledge
the agreement.
production in universities that is 3. STUDY AREA • The Basotho were allowed to
useful to government, industry or
To understand the potential of the perfom their cultural practices as
society at large. Mode 2 knowledge
QwaQwa campus of the UFS to long as they remained civilized.
emerges from a transdisciplinary
engage with the local and regional As such, this established an early
process, which is a combination of
economy in QwaQwa, it is neccesary legacy of a ‘homeland’ dynamic,
interdisciplinarity and participatory
to have an understanding of how specifically a confining of Black
action research. Of the schools
this region came to be, and, in South Africans to a smaller territority
of thought, this is probably the
particular, the legacy of oppression than they had previously occupied,
most aspirational, focusing on
it has experienced. The trajectory and subjugating the area to White
what ‘should be’ as opposed to
of QwaQwa from precolonial rule. It also established the region
what is already happening.
times to the present day sets as being different to the White farms
The final school of thought described the scene for understanding the and towns, specifically that of being
by Trippl et al. (2015) is that of the current dynamics in the area. an enclave for the Basotho people.
engaged university model, described
by some as ‘engaged scholarship’. 3.1 Colonalism 3.2 Apartheid
This is the broadest school of According to the history books, The biggest impact of the apartheid
thought on the wider role that the Basotho (also known as government on the QwaQwa
universities play in society, covering Makholokoe), led by Lephatsoana region was the policy of creating
all of the above ideas and more. Oetsi (otherwise known as Witsie), ‘homelands’. This intensified the
The Kellogg Commission (1999: 10) one of King Moshoeshoe’s enclave dynamics started in the
defines ‘engagement’ as referring subordinates, made their way colonial era. By 1960, resettlement of
to “institutions that have redesigned into the QwaQwa area. QwaQwa, the African urban population to self-
their teaching, research, and sometimes represented as Qwa- governing homelands was central to
extension and service functions to Qwa, Qwaqwa and/or Qwa Qwa, is a the apartheid strategy of reducing
become even more sympathetically San name meaning whiter-than-white the amount of African people.
and productively involved with their (Ross, 1930). The Voortrekkers Industries were developed on the
communities, however community later settled in QwaQwa on the land periphery of the homelands to restrict
may be defined”. The Commission surrounding Oetsi. The two lived urbanisation and were designed to
emphasises that this differs from peacefully side-by-side for some time, complement the White South African
the traditional one-way transfer of until the Boers started suspecting economies. This strategy saw the
knowledge and focuses instead on that Oetsi’s people were responsible eviction of millions of people into
partnerships and sharing. This school for stock theft (Ross, 1930).
the homelands (Durand-Lasserve &
of thought has the greatest emphasis The Second Orange Free State Royston, 2002: 165). This process
on the ‘social contract’ between (OFS)-Basotho war started in 1856. led to QwaQwa becoming a self-
universities and society. It is of The Basotho were defeated and governing territory for the Southern
greatest relevance to this article. subsequently lost two-thirds of their Sotho people, with approximately
3SSB/TRP/MDM 2019 (74)
176 000 people being relocated to campus was completed in 1988, equip them with the skills to work
this area between 1970 and 1980 by which time the university had in the area and boost the local
(Muthien, 1991; Slater, 2001). 1 400 students. Notably, even in the economy, or to move out of the area.
1980s, space was an issue, with
In the 1980s, the policies allowed
5 000 students applying in 1989,
more people to move to the cities, 4. METHODOLOGY
of which only 1 200 students were
due to the demand for human
accepted, due to space issues. This study uses a parallel convergent
capital. The restrictive policies were
By 1995, 2 395 students were mixed methods design. A convergent
abolished, urbanisation declined
studying on the campus, with the parallel design entails that the
and was lower than during the
majority of students enrolling in researcher concurrently conducts
apartheid era (Todes, Kok, Wentzel,
education programmes. Between the quantitative and the qualitative
Van Zyl & Cross, 2010: 332).
1995 and 2001, the university faced elements in the same phase of
a number of protests and periods the research process, weighs the
3.3 Post-apartheid
of unrest. In 2001, it was annouced methods equally, analyses the
By 1989, the relocation of that UniQwa would amalgamate with two components independently,
Sotho individuals to QwaQwa the UFS, with the merger starting and interprets the results together
had resulted in a population of from the beginning of 2003. From (Creswell & Plano-Clark, 2011).
450 000 people. Furthermore, by 2003 to 2006, there was substanial This approach allowed the authors
1990, only a few factories were uncertainity as to the future of the to bring together a series of separate
still subsidized by the RIDP during university (Moffett, 2013). In 2011, datasets, including quantitative,
the process of decentralisation, a revitilisation programme was qualitative and spatial data. Each
which saw theclosure of others. announced, setting the university dataset provided a different insight
The closure of factories went on a new course. As of 2015, into the focus of this article, and
hand-in-hand with deregulation the university accomodates together they provided a far richer
that resulted in an explosion of the 3 170 students, a figure more than picture than any one of the datasets
informal sector (Slater, 2002). double that of student registrations would have been able to provide.
in 2003 (UFS, 2016b).
In the 1970s, there was a clear divide
4.1 Data and sampling
between urban and rural patterns. The geography of the campus is also
By the 1990s, this became less important. The campus is currently Three main datasets were used.
evident, due to the socio-economic located in a central location with easy First, the quantitative component
change of the town (Slater, 2002). access to Gauteng, the Free State relies on secondary economic
From the early 1990s to 2000, the and KwaZulu-Natal provinces.1 While data, specifically estimates of the
population of QwaQwa decreased, students will need to find residence Municipal GVA as estimated by
but started to increase again in in QwaQwa, this means that this Quantec, a local economic data
2001. MaP’s (Maluti-a-Phofoung, campus is still relatively accessible supplier in South Africa. Quantec
municipality within which QwaQwa to these three provinces, which and Global Insight are the only
is located) total population stood cumulatively account for 49% of the two sources of local economic
at 400 000 people in 2001, with country’s population (StatsSA, 2012). data on GVA in South Africa.
QwaQwa accounting for 81% It must be noted that there are While the method whereby Quantec
of the total (Leripa, 2010). distinct advantages to having a generates its estimates is not
university campus in a former disclosed (De Klerk, 2012),
Currently, MaP is the most poverty-
homeland. It is much cheaper for the components of the dataset
stricken region of the Free State, with
students, due to their living in the indicate that the estimates are
60% of the households earning less
township which is within walking generated based on employee
than R1 633 per month. Furthermore,
distance of the university, with the compensation and tax data.
only 15% of the total population is
employed, compared to the national cost of rental being a few hundred The one significant limitation that
rate of 25% (StatsSA, 2012). rand, as opposed to paying a few needs to be noted is that the lowest
thousand rand if they studied in a unit of analysis is the municipal
3.4 The history and geography formal town. This cost difference scale. This means that economic
of the QwaQwa campus can mean the difference between analysis is of the entire MaP
being able to go to university or municipality, including QwaQwa,
The UniQwa university was not. Having a university in a former but also the rural land and other
established as part of the broader homeland area also makes it easier towns (such as Harrismith) that
agenda of creating a self-governing for matriculants living in the area to fall within this jurisdiction.
nation state for the Sotho population, access tertiary education. This will
with the opening of the university Secondly, the spatial component
occuring in 1982, albeit on a different 1 For example, the QwaQwa campus is 3 hours relied on a number of standardized
54 minutes, 3 hours 19 minutes, and 3 hours
site to the university’s current 24 minutes from Durban, Johannesburg and datasets, including OpenStreet Map
location. The current university Bloemfontein, respectively. data for roads, Surveyor General
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