Police files are our only claim to immortality.
I live at 6,000 feet in a society whirling, stamping, swaying with the force of revolutionary change. The vision is heady; the image of the demonic dance is accurate, not romantic: an image of actions springing from emotion, knocking deliberation aside. The city is Johannesburg, the country South Africa, and the time the last years of the colonial era in Africa.
It’s inevitable that nineteenth-century colonialism should finally come to its end there, because there it reached its ultimate expression, open in the legalized land- and mineral-grabbing, open in the labor exploitation of indigenous peoples, open in the constitutionalized, institutionalized racism that was concealed by the British under the pious notion of uplift, the French and Portuguese under the sly notion of selective assimilation. An extraordinarily obdurate crossbreed of Dutch, German, English, French in the South African white settler population produced a bluntness that unveiled everyone’s refined white racism: the flags of European civilization dropped, and there it was, unashamedly, the ugliest creation of man, and they baptized the thing in the Dutch Reformed Church, called it apartheid, coining the ultimate term for every manifestation, over the ages, in many countries, of race prejudice. Every country could see its semblances there; and most peoples.
The sun that never set over one or other of the nineteenth-century colonial empires of the world is going down finally in South Africa. Since the black uprisings of the mid-Seventies, coinciding with the independence of Mozambique and Angola, and later that of Zimbabwe, the past has begun rapidly to drop out of sight, even for those who would have liked to go on living in it. Historical coordinates don’t fit life any longer; new ones, where they exist, have couplings not to the rulers, but to the ruled. It is not for nothing that I chose as an epigraph for my most lately written novel a quotation from Gramsci: “The old is dying, and the new cannot be born; in this interregnum there arises a great diversity of morbid symptoms.”
In this interregnum, I and all my countrymen and women are living. Ten thousand miles from home, I speak to you out of it. I am going, quite frequently, to let events personally experienced as I was thinking toward or writing this paper interrupt theoretical flow, because this interaction—this essential disruption, this breaking in upon the existential coherence we call concept—is the very state of being I must attempt to convey. I have never before spoken publicly from so personal a point of view. Apart from the usual Joycean reasons of secrecy and cunning—to which I would add jealous hoarding of private experience for transmutation into fiction—there has been for me a peculiarly South African taboo.
In the official South African consciousness, the ego is white: it has always seen all South Africa as ordered around it. Even the ego that seeks to abdicate this alienation does so in…
This is exclusive content for subscribers only.
Try two months of unlimited access to The New York Review for just $1 a month.
Continue reading this article, and thousands more from our complete 55+ year archive, for the low introductory rate of just $1 a month.