The bloc of emerging economies is shaping up to be a force to be reckoned with, and their hope is for the currency to follow suit.
South Africa has had a positive relationship with the Brazil, Russia, India, China, and South Africa (BRICS) bloc since it joined in 2010. With the bloc’s intentions to deepen ties between member states and work together towards economic expansion, it was a match made in heaven.
BRICS member states like Russia and China have faced backlash around their intentions to move against the hegemony of the West, this shared vision a unifying force. The annual BRICS summits have sought to address the issues of Western dominance, and their most recent attempt was by introducing a new currency and including more countries to maximise their efforts.
It has been a year since the 2023 BRICS Summit in Johannesburg, where this initiative was announced, and much has happened since.
New members and new money
In January 2024, the bloc expanded its membership to include five new developing countries. The five new countries include Egypt, Ethiopia, Iran, Saudi Arabia, the United Arab Emirates and Argentina (who later chose to withdraw from the bloc), whose budding economies could prove to be a positive force in the new ‘BRICS+.’
In addition to the expansion, the bloc announced intentions to create a new BRICS currency system that would rival the US Dollar. The inclusion of more states into the bloc would strengthen the impacts of a new currency. As expected, this news caused quite a stir across the globe, and many have been anxious to see what that would mean.
Brazil’s president, Luiz Inacio Lula da Silva proposed this currency during the summit last year. “[It] “increases our payment options and reduces our vulnerabilities.” The BRICS bloc accounts for about 37,3% of the world’s Gross Domestic Profit and 41.3% of the global population. This seemingly gives them the ability to make sizeable contributions and impact change in the world order.
This endeavour is due to both economic and geopolitical factors. One such factor is the tensions between Western countries and BRICS states such as Russia and China which are a big reason for their desire to move away from the Dollar. During the 2023 Summit, Russian President Vladimir Putin expressed that the bloc aims to benefit the “global majority” and that their efforts would be in the best interest of the world at large, economically.
When the news broke, people across the world flooded social media to express their sentiments of both concern and excitement at the idea of a new currency that could give developing economies a chance to thrive in the global market. One TikTok user shared a video stating the value of the new BRICS+ currency against the Canadian and American Dollars, with 1 BRICS+ ‘dollar’ being worth about USD 55 and 75 CND respectively. This was not proven on any factual basis, but it is just one example of the misinformation surrounding the creation of this currency.
How would it work?
Wits University International Relations Professor Rod Alence has clarified what exactly the currency is. “A common misconception is that BRICS is working toward a single currency for member states, like the Euro.”
He explained that this is unfavourable as it would require members like South Africa to abandon their currencies in favour of this unified model. This would allow a new BRICS central bank to replace the South African Reserve Bank (SARB) and put the growth of the South African economy at the bottom of its priorities.
Alence explained: “The BRICS currency that has been proposed would serve solely as a unit for settling international trade and financial transactions.” This could mean a new system to facilitate intra-bloc trade and not necessarily the creation of an international currency.
This initiative would see the countries drop the US Dollar when trading between BRICS+ countries, allowing them to assert their financial independence in the global economy. The possibility of the BRICS countries using their own currencies to conduct trade could result in de-dollarization, a decline in the very high global demand for the US Dollar. Putin stated that the ‘objective’ and ‘irreversible’ process of de-dollarizing the BRICS nations’ economic ties was gaining momentum, a hope that he and his BRICS counterparts hold on to.
According to Alence, the prominence of the US Dollar in global trade is not mandated by any international laws. Still, the currency’s continued stability over time has made it a ‘safe’ trading currency for the world. The introduction of a new way for countries to trade with each other could shift the global economic paradigms in the way BRICS+ nations had hoped for.
Possible stumbling blocks for SA
Joseph Matola, Acting Head of the Economic Diplomacy Programme at the South African Institute of International Affairs (SAIIA) said that the creation of a BRICS currency could create some challenges for South Africa. One such challenge is that the bloc would need to establish “a stable financial market to support the new currency.” This means that a large amount of time and resources would be needed to establish a functioning system for this new currency to flourish.
When asked how likely it seems for the BRICS currency to succeed, Matola said, “[It is] Unlikely in my opinion. If it succeeds, it will take a long time given the complexities cited above. Besides, it is not clear if there is a complete buy-in of the project by all members.” There is also a possible issue with tensions between some BRICS members, like Egypt and Ethiopia or China and India.
As things stand, the BRICS countries will continue to move towards the use of their own currencies for trade but will investigate the viability of creating a common currency in the future. This may be discussed further in the upcoming summit in Russia.
Ultimately, the new BRICS currency system is still a work in progress, and it is likely to be an endeavour that requires much time, resources and preparation. The bloc intends to challenge the global status quo, and this is just one of the steps they are taking to do so. The next BRICS+ Summit will be happening again in Kazan, Russia from October 22 to 24, where the future of the BRICS+ bloc will be discussed, and more may be shared about this new system.
FEATURED IMAGE: An infographic highlighting the different members of the BRICS bloc. Photo: Kamogelo Kungwane
It has been a year since the tragic fire in Marshalltown, but for those who lost loved ones, time remains suspended in ashes of grief.
If one drives through Joburg CBD at night, they will be met by decaying buildings, litter-strewn streets and bodies that huddle against urine-soaked walls. As eerie silence hovers above dimly lit sidewalks and the peering eyes beyond it, it feels as if hope itself fears the inner city.
Look above and you will see buildings that tower over your miniscule body. Look closer and you will notice that many of these buildings hold no signs of life. No light peaking from the neatly stacked windows, no glass to fill their hollow frames. All that’s there is darkness, peeling coats of paint and graffiti tattooed across exposed brickwork.
At night, when life runs for safety, these buildings stand like decrepit giants whose corpses stalk the night. But there are lives in these buildings, and swallowed by their darkness, they fade into the brutal oblivion that can be Joburg.
Last year, the Usindiso building burnt down in August, claiming 77 lives and displacing hundreds. This year at the Khampepe Commission of Inquiry, it was found that the City of Johannesburg (CoJ) was liable for this lethal fire. Why? Because they were aware of the dangerous living conditions in Usindiso and (as the owners of the building) failed to address them. In other words, neglect.
But this is not about the ineptitude of local government – that tale has been told a thousand times before. Rather, this is about the consequences of that ineptitude and the scars that cannot be patched by a tin roof shack or plastic tarp.
Survivors were relocated to a settlement named Denver, where neat rows of shiny shacks were erected to accommodate the newly displaced. Besides the myriads of struggles those accommodated there reported – including the absence of a drainage system which led to the settlement flooding in January this year- some survivors received no accommodation at all, left to their own devices after losing all that they own. “We are not the only survivors here in Denver. There are over 400 survivors and only 30 of us in Denver!” claims Sethokwakhe Zungu, a community leader in Denver.
While the exact numbers cannot be confirmed, there is an element of truth in Zungu’s claim. Thirty-two displaced foreign nationals were detained at Lindela Repatriation Centre for not holding valid documentation- despite the possibility that it could have been lost in the fire. But it was not only foreigners that received the short end of the stick.
Some survivors lost their children in the fire and are still grieving their loss. Photo: Kabir Jugram
Recently, a group of survivors held a meeting at a park in Jeppestown to discuss their demands for the second part of the Khampepe Commission. However, the meeting did not materialize as only ten people showed up. Instead, what followed was an intimate discussion about their shared grievances and trauma.
Amongst the gathered crowd was a short man who stood silently with his head lowered as the others vented. His exposed skin caught the eye for the raw blotches of flesh snaking up from his arms towards his neck.
At some point his silence became evident after a woman proclaimed, “if we don’t fight for ourselves, who else will?!” bemoaning the poor attendance of the meeting. Encouraged to speak, he turned to me with a look of dignified sorrow that only the grieving possess. A spark lit in his eye as he realized I am a journalist; a designated ear for the story entangled in his wounds.
He introduced himself as Michael. “You’re a journalist?” he asked, pointing at the camera around my neck. Within an instant of my confirmation, he began detailing his trauma to me.
He told me that he lost his daughter in the fire. More than that, he was unable to see her body once he was discharged from hospital. According to him, this is because her body was misidentified and given to another family. There was no rage in his voice as he said this nor any tears – just a voice filled with calm and eyes wild with bewilderment.
But as he said this, a woman just outside the circle shed a singular tear. She simply stared at the ground and let it roll down her cheek. She too had said nothing the whole time. She too lost her child to the fire. Just like Michael, it seemed as if she had held her pain as a part of her, holding it in her eyes when unable to express it.
But while some turn to silence when carrying the burden of grief, others turn to chaos. At a protest organised by the survivors in April, a middle-aged woman caught my attention for her loud and abrasive manner. She was the loudest of those chanting and hogged the centre of the circle people danced in. She was the life of the protest… and seemingly, very drunk. From flinging her top off in the middle of the street to urinating on busy sidewalks, she slowly grew more unhinged as the protest wore on.
At first, she seemed a mere drunkard. So, when she approached me to talk, I was hesitant. But everyone deserves the right to be heard, and so we walked slightly behind the protestors barreling down Marshalltown. Most of what she told me was incoherent. But amidst her hysteria a moment of reflection arose when I asked her: “How is life in Denver?”.
Tears began cascading down her cheeks as she murmured, “life is too hard; I miss my baby” again and again. After that, she seamlessly returned to her drunken rambling. However, while she stumbled through the streets and shouted belligerently, she also offered me food. “You must eat, others are hungry!” she scolded when I politely declined. Even in the throes of an overwhelming grief, she was still a mother in action and deed.
In April this year, survivors protested the lack of adequate compensation received after the fire. Photo: Kabir Jugram
Just like Michael and the lady of silent tears, her scars have been left to fester from within. The Khampepe Comission recommended counselling for the survivors, but those that I have met are still waiting. “The commission recommended counselling for the victims but did not say whose responsibility that is. Maybe that’s why no one’s received any help yet,” claims General Zungu, a coordinator for the Marshalltown Fire Justice Campaign (MFJC). So, compounded by the everyday fight for survival, their trauma now stalks them from a place beyond politics.
With barely a finger lifted by the city, they bathe in grief in one room shacks; or float through Joburg in search of life – the ones they lost in Usindiso. They scream at protests, but I am not sure whether they are truly heard. As some settle in the darkness of another abandoned building at night, haunted by grief and silenced by trauma, they become one of thousands of lost souls that lurk in the shadows of Joburg, the city of ghosts.
FEATURED IMAGE: Survivors marching to the mayor’s office in April under the moniker of the MFJC. Photo: Kabir Jugram
Although braiding is frequently thought of as a protective hairstyle for Black females, its importance goes well beyond aesthetics, it encompasses identity and resistance.
For thousands of years, African culture has been deeply rooted in the ancient art form of braiding. The elaborate designs and patterns are a visual depiction of community, identity, and spirituality that have been handed down through the ages.
Ancient Africans held braiding to be a highly esteemed art form, frequently practiced by elders and spiritual leaders. Braids were employed by several tribes as symbols of social standing, spirituality, and life events. For instance, the Yoruba tribe saved elaborate designs for kings and spiritual leaders, signifying power and distinction, while the Maasai people used braids to symbolise age, marital status, and spiritual development.
The Himba people also braided their hair with beads and cowry shells to symbolise their ancestry and the harmony of nature. Significant life events such as puberty, marriage, and maternity were commemorated by the Zulu tribe using unique braiding patterns. These many braiding customs had something in common, demonstrating the profound cultural and spiritual significance of braiding in African communities.
A picture of a student getting her hair braided at a salon in Braamfontein. Photo by: Katlego Mtshali
It is said in a Dope Black CIC article how Black slaves in the United States were subject to regulations on their hygiene and appearance during the time of enslavement. Nonetheless, hair braiding continued to exist as a means of cultural preservation and resistance. Women under slavery would braid each other’s hair in elaborate patterns and designs that not only honoured their culture but also provided a means of communication and escape for fugitives.
Hair braiding remained essential to Black cultures even after slavery. Black people started using braiding as a means of expressing their cultural past, reclaiming their identity, and defying Eurocentric beauty norms. Braids and other natural hairstyles became symbols of Black pride and a refusal to assimilate during the civil rights movement of the 1960s.
In South African schools and corporates, braids have sometimes a site of conflict. Recently at LD Moetanalo High School in Mhluzi, a teacher was suspended for forcibly cutting a student’s braids off in class. While the incident at LD Moetanalo High School is still being investigated, it underscores the ongoing need for schools to foster cultural inclusivity and acceptance, ensuring that students’ cultural expressions, including traditional hairstyles like braids, are valued and respected
For Takalani Netshiavha, a third year LLB student at Wits,” braiding has become a part of my identity as a black woman. When I braid it improves my confidence and self-esteem immensely because I feel more beautiful.”
Anne Tsheshe, a Cameroonian braider in South Africa, finds joy in creating a special bond with her clients, understanding their hair textures and needs. Her favourite part of braiding is “When a young Black girl’s face lights up with uncontainable excitement and joy, beholding the magic my skilled hands have created.”
Braiding has become a lucrative venture for many Black women in South Africa, extending beyond formal salons. Informal braiding services on street corners and markets have created income opportunities and has empowered women while fueling a thriving industry that balances cultural preservation with economic gain.
Even for those who move overseas from Africa, finding a salon where their hair can be braided is essential. Sharon Nawaya said to Wits Vuvuzela: “My move to Texas from South Africa was first daunting because I struggled to find a salon that caters to the texture of my hair and find someone who could do my knotless braids but eventually, I found a salon that caters to African hairstyles.”
Cornrows braided with care, worn with confidence. Photo by: Katlego Mtshali
For some, braiding is an art and skill worth passing on. “Braiding will always be an integral part of me. When I have a daughter, I will pass on the skill to her, requiring a tender touch and understanding of her hair texture that I have acquired over the years.” says Lesedi Mashinini.
Sisterhood and community bonds are forged and strengthened during the braiding session. Ikageng Molokomme an honours student studying Marketing told Wits Vuvuzela that she views braiding as” a symbol of sisterhood and community. When we braid each other’s hair, we’re not just styling braids we are strengthening bonds and creating memories. “
Designers have been using braids in runway shows and collections, which can be seen in the following Vogue article, and they have been a mainstay in the fashion world in recent years. In the fashion industry, diversity and inclusivity have been aided by this embrace of culture. But it is crucial to recognise the cultural value of braiding and to inform people about its background and significance.
It is imperative that the cultural legacy of braiding be preserved and transmitted to the next generation as we move forward. A few methods to guarantee the art form’s survival are workshops, classes, and online tutorials.
Thus, despite the misunderstanding sometimes, braiding is a sign of solidarity, identity, and cultural legacy for Black women and goes beyond just a hairdo. For millennia, it has served as a tool for self-expression, resistance, and fostering community. It is crucial to recognise and honour the significance of braiding in Black culture as we continue to negotiate the complexity of modern life. By doing this, we can encourage more tolerance, variety, and understanding, preserving braids as a potent representation of Black pride and unification.
FEATURED IMAGE: Female getting braided in the heart of Braamfontein. Photo by: Katlego Mtshali
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A new wellness campaign is raising awareness around food insecurity among university students.
The office of student success (OSS), under the faculty of health science (FHS) has been running a novel campaign, #MakeADifference, since June, which aims to encourage donations towards basic needs care-kits that include food and toiletry supplies that are given to Wits health science students in need, while simultaneously raising awareness of food insecurity in South African universities.
The #MakeADifference campaign was developed by master’s students in community-based counselling psychology (MACC), in partnership with the OSS, a student wellness department.
Erick Kabongo, a MACC student, says the campaign is intended to, “capture different aspects of a students’ well-being” and this includes ensuring access to basic necessities such as food and toiletries.
“Class issues vary and some students get access to things while others don’t. If we aid students with basics such as food and toiletry, we are allowing them to compete fairly within their academic pursuits,” says Boikhutso Maubane, a counselling psychologist at OSS.
Before the campaign launched, the OSS had a food bank that would receive donations irregularly and only catered to a small pool of students who expressed need. “What was important this year was being able to really provide for students, especially during these trying economic times in South Africa,” Maubane told Wits Vuvuzela.
Despite being disrupted by the covid-19 pandemic, the campaign has increased the visibility of the food bank to potential donors as well as students who may need support.
Since June, OSS has distributed over 70 care-kits and has recently received 74 care-kits valued at R200 through a single donation, which will be distributed to students for the remainder of the year. Care-kits consist of non-perishable foods and basic toiletries.
Anelisa Mofokeng , administrator at the OSS, says an average of 10 students fetch a care-kit when available from the office. Students are identified through the health science course coordinators or they approach the OSS independently. There are roughly 70 students who form part of the campaign’s database and receive an email when care-kits are available. The office prioritises self-funding students when distributing care-kits but NSFAS students are not excluded from receiving aid.
Due to the pandemic, the campaign has been forced to function largely online, taking away the ability to engage with the Wits community. However, Maubane says the campaign has still managed to make a difference in this difficult time and it still has a lot to accomplish for the benefit of student communities.
FEATURE IMAGE: The #MakeADifference campaign supports health sciences students in need. Photo: Vetiwe Mamba
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