“It’s intriguing that poetry, that most evanescent of arts, lasts the longest of all cultural artifacts, while architecture, which one would expect to persist as long as the stones of the hills, tends to disappear relatively quickly from the face of the earth. Thousands of poems of ancient China still exist, can be read today and, what is more astonishing, they can be understood. […] Little remains today, however, of the architecture of ancient China (or any other ancient culture, for that matter, with the exception of enigmatic Egypt). What does remain are those edifices that have been brought low, literally: burial mounds and underground chambers. Entire cities with their impregnable palaces have disappeared into dust and mist while a simple poem about the moon continues to shine.”
— Mark Frutkin, Colourless Green Ideas Sleep Furiously (via exhaled-spirals)
I was so excited to see a copy of this in real life bc it's something I studied in art history. this is a book that was typeset and printed by hand using wooden blocks but every one of the characters was invented for the sake of the piece and does not correspond to any word in the Chinese language
Many Afrikaners welcomed the end of apartheid, but 30 years on, they’ve found Black-majority rule in South Africa hard to live with.
This article is from 2022, but it came up in the context of Palestine:
Here are some striking passages, relevant to all colonial aftermaths but certainly also to the forms we see Zionist reaction taking at the moment:
Over the decade I lived in South Africa, I became fascinated by this white minority [i.e. the whole white population post-apartheid as a minority in the country], particularly its members who considered themselves progressive. They reminded me of my liberal peers in America, who had an apparently self-assured enthusiasm about the coming of a so-called majority-minority nation. As with white South Africans who had celebrated the end of apartheid, their enthusiasm often belied, just beneath the surface, a striking degree of fear, bewilderment, disillusionment, and dread.
[...]
Yet these progressives’ response to the end of apartheid was ambivalent. Contemplating South Africa after apartheid, an Economist correspondent observed that “the lives of many whites exude sadness.” The phenomenon perplexed him. In so many ways, white life remained more or less untouched, or had even improved. Despite apartheid’s horrors—and the regime’s violence against those who worked to dismantle it—the ANC encouraged an attitude of forgiveness. It left statues of Afrikaner heroes standing and helped institute the Truth and Reconciliation Commission, which granted amnesty to some perpetrators of apartheid-era political crimes.
But as time wore on, even wealthy white South Africans began to radiate a degree of fear and frustration that did not match any simple economic analysis of their situation. A startling number of formerly anti-apartheid white people began to voice bitter criticisms of post-apartheid society. An Afrikaner poet who did prison time under apartheid for aiding the Black-liberation cause wrote an essay denouncing the new Black-led country as “a sewer of betrayed expectations and thievery, fear and unbridled greed.”
What accounted for this disillusionment? Many white South Africans told me that Black forgiveness felt like a slap on the face. By not acting toward you as you acted toward us, we’re showing you up, white South Africans seemed to hear. You’ll owe us a debt of gratitude forever.
The article goes on to discuss:
"Mau Mau anxiety," or the fear among whites of violent repercussions, and how this shows up in reported vs confirmed crime stats - possibly to the point of false memories of home invasion
A sense of irrelevance and alienation among this white population, leading to another anxiety: "do we still belong here?"
The sublimation of this anxiety into self-identification as a marginalized minority group, featuring such incredible statements as "I wanted to fight for Afrikaners, but I came to think of myself as a ‘liberal internationalist,’ not a white racist...I found such inspiration from the struggles of the Catalonians and the Basques. Even Tibet" and "[Martin Luther] King [Jr.] also fought for a people without much political representation … That’s why I consider him one of my most important forebears and heroes,” from a self-declared liberal environmentalist who also thinks Afrikaaners should take back government control because they are "naturally good" at governance
Some discussion of the dynamics underlying these reactions, particularly the fact that "admitting past sins seem[ed] to become harder even as they receded into history," and US parallels
And finally, in closing:
The Afrikaner journalist Rian Malan, who opposed apartheid, has written that, by most measures, its aftermath went better than almost any white person could have imagined. But, as with most white progressives, his experience of post-1994 South Africa has been complicated. [...]
He just couldn’t forgive Black people for forgiving him. Paradoxically, being left undisturbed served as an ever-present reminder of his guilt, of how wrongly he had treated his maid and other Black people under apartheid. “The Bible was right about a thing or two,” he wrote. “It is infinitely worse to receive than to give, especially if … the gift is mercy.”
“Identities are, by their nature, reductive. (You do not need an identity to become yourself; you need an identity to become like someone else.) Without identities, yes, language would be impossible (because categories would not be possible, and language requires categories). Still, in terms of subjects, identity remains a highly problematic sort of reduction and cultural imposition.”
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