Reviews for J.M. Coetzee and the Paradox of Postcolonial Authorship

The average rating for J.M. Coetzee and the Paradox of Postcolonial Authorship based on 2 reviews is 3.5 stars.

Review # 1 was written on 2013-04-30 00:00:00 Victoria Martinez Mark Sanders has looked at some very fascinating intellectuals before and during Apartheid, investigating their complicities along the way. From the early days of colonialism he choose the very different personalities Solomon T. Plaatjies and Olive Schreiner. The first was a official translator and interpreter in the colonial courts. The second a missionary's daughter trying to make her name amongst men in days of war. He is a promoter of British hegemony, whilst she opposes it vehemently. This adds up to a surprising mix of complicities. A serious and lengthy chapter (30 pages) belong to the famous figure N.P. van Wyk-Louw, who was Extraordinary Professor in South African Language, Literature, Culture and History at the University of Amsterdam in 1952 and proponent of Afrikaans. Louw's position articulates to the local with the international. An insightful discourse follows going into the contextuality of European Liberalism on the Southern part of the African continent. Issues of civilization are discussed profoundly, with ethnic and racial under- and overtones. Internationally the "invocation of Europe generalizes joinedness and responsibility … but bars it locally" (Pg.60). Special attention is given to the "culture of criticism of, for and from the volk" as "loyale verset", (Pg.61) which MS translates as "loyal resistance" or "loyal opposition" (ibd). This is how he won followers like Breyten Breytenbach and André Brink. It is pointed out that van Wyk-Louw called the "coloured people" "ons mense" i.e. "our people", because they shared language, traditions and culture, but did not see a similar way of community and joint cultures for the Afrikaaners with for instance the different and separate Zulu nation. He goes on even to suggest "Apartheid" from the English original "Separateness" (compare Brexit!) as a solution for Europe even. He called this "voortbestaan in geregtigheid" or "continued existence in justice" (Pg.65). Louw "made almost no acknowledgment or more than century of black appropriation of Christianity and the English language or of an even older appropriation of Dutch. Black politics was alleged to be stage/managed by "Communists" or white-liberal agitators." (Pg.65) The issues of economy/costs, but also justice and legality play a significant role in determining the procedure, but in the final instance it is the right of a people to promote their own survival even if that entails the domination of the other. To cancel this, separate development is suggested to free the dominant group of that burden and just complaint. "The call for justice misfires, when the larger structure of racism remains unquestioned." (Pg.90) Heidegger, Derrida, Jaspers, Fannon, Gordimer and Biko are brought into play too. The opposing view and interpretation of J.C. Steyn "Van Wyk Louw: 'n Lewensverhaal" 2 volumes. Cape Town: Tafelberg, 1998 are quoted, but not dealt with at length. I think, that would be worth following up. Next up are a row of examples working during apartheid in the vernacular: First up is A.C. Jordan (1906-1968), a Xhosa novelist and scholar, who is disqualified by Mphahlele in "The Black Man's Literary Image of Himself". The critique of Mphahlele rests on the typical S.A intelectual prejudice "to embrace Négritude was to embrace apartheid" (Pg.94), because it "appears to disavow the existence of 'multi-racial communities like those in SA'." (Pg.94). The "retribalization" in response to an "African urbanization" ran directly counter to what Ezekiel Mphahlele, Lewis Nkosi, Can Themba, Nat Nakasa and Bloke Modisane (Blame me on History 1963), Amos Tutuola (The Palm-Wine Drunkard 1952) knew in their daily existence and celebrated in their writing. For them, apartheid 'separate development' was a violent projection of the tribalism of Afrikaner nationalism." (Pg. 95) Although historically "equal rights for civilized men" was the liberal promise. Similar to the one "brotherhood of the baptized!" by the Christians. However as MS points out about the disaffected African intellectual: "He is in love with the unattainable and denies the community for individual well-being. Not only rejected by the African middle-class but also mocked by other Africans, Modisane has no place, no citizenship, in either black or white society: "I am the eternal alien between two worlds; the Africans call me a "situation", but Western standards I am uneducated." (Pg.107). The discussion of "Ubuntu" is very good e.g. "… as a need for understanding but not for vengeance, a need for reparation but not for retaliation, a need for ubuntu but not for victimization" is very good. I really liked the complementarity of memory and responsibility, offering hospitality, respect and life's support to the stranger, which converted Christian Xhosas allegedly no longer needed to offer to the pagan/heathen/unbaptized once they were missionized in the Transkei. Obviously this is a misunderstanding of the gospel, but a relevant inculturation anyway. That is why Mbekis call for Ubuntu and Zumas critique of the "new ways" in comparison with the traditional ways of dealing with old, orphaned and outcasts is relevant despite our initial incomprehension and rejection of their misinterpretation. "To identify a loss of ubuntu is thus to identify the evil, the untruth even, of apartheid in all its forms." (Pg.125. The memory is also promise! Cf. Martin Buber (Ich und Du) and Dietrich Bonhoeffer (Kirche für andere) MS then goes into the prison writings of Breyten Breytenbach (The true Confession of an Albino Terrorist 1984) Again Heidegger, Derrida, but also Coetzee are brought in to add depth to the discussion on Justice, Jointedness, Interrogation, Writer and censor, negotiator, resistance, Yes and No etc. The imprisonment and solitary confinement of BB and in counterpoint to the prime minister B.J. Voster is contrasted withthat of the Kenyan Ngugi wa Thiongo and his nemesis president Jomo Kenyatta. A remarkable comment from BB in his time, which could even teach some Christians, who believe their mission is to remain outside, not committed and sitting on the fence a lesson: "I am biased (Ek is partydig). I take sides.." (Pg.142) Finally MS moves to the chapter on black consciousness and works through the ordeal of Steve Biko (1946-1977) and it's consequences for language, self-esteem and identity: "Language can help in the development of an inferiority complex" (Pg. 164) I think the following sentence plays a big role in the emancipation of black people even now: "The logic behind white domination is to prepare the black man for the subservient role in this country." I think, if domination is the only truth and there is no part for partnership, cooperation and even brotherhood even of believers - then you won't be able to have white leaders. They will always and only be construed as "dominees" and some kind of Lords, who must be removed. Revolution is the antidote. It's probably the end to the project "SA Union". For Steve Biko the Afrikaaner dominated the body, whereas the white liberal (English) presented the "control over the mind". "If liberation has been won from the former, the struggle for freedom from the latter continues." (Pg.192). The wall of ignorance remains and the centuries of projections. "The problem with the 'liberal' is that he does not think, but instead assumes a meaningful community where there has only been a hate-producing intimacy." (Pg.195) Hopeful examples of the contrary are Mark Behr, Karel Schoeman and Jeanne Goosen. Just as I thought after reading "Learning Zulu" from the same author: "I would hope to hear him personally and perhaps even do a post-graduate seminar or post-doctoral study with him." This is absolutely spell-binding stuff and very worthwhile reading, contemplating and discussing too.

Review # 2 was written on 2014-11-22 00:00:00 Josef Peyer Fascinating but very academic. Great read nonetheless.