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This paper explores the politics of emotion in white students' experiential narratives about institutional attempts to transform racial demographics and relationships within residences at a historically white South African university. Three distinct narrative forms are presented each with a unique emotional politics constructed around the tropes of "culture" and "tradition". The "white victim" and "white saviour" narratives demonstrate an emotional investment in maintaining a sense of invulnerability combined with a politics of denial of continued racial injustice. In contrast, a third narrative form "out of my comfort zone" demonstrates an opening through which some white students are coming to challenge the comfortable norms of whiteness both internally as well as externally. The paper argues that through coming to embody the emotional position of vulnerability these students have developed a transformative capacity for "critical cultural openness" which represents a different emotional politics to the white victim and white saviour narratives. [ABSTRACT FROM AUTHOR]

Food and identity have much to do with each other. In the African context, however, food is studied through developmentalist lenses far more than through cultural ones. Therefore, we know little about the ways in which food and contemporary, particularly urban, African identities shape each other. I explore this relationship through an analysis of personal food narratives gathered as part of a four-year research project exploring food memories, values and practices in three South African cities. Meat appears frequently in these narratives, and this paper focuses on this powerful food, sandwiching data analysis between short biographical reflections that personalize the paper's intellectual arguments. Using the metaphor of "spillage" as a tool, I show how personal narratives about meat raise questions about identity formation, sometimes surprisingly. These stories about how meat matters, help to deepen understanding of how racial identities take shape in this context. While this is important in itself, these narratives point to the entanglements between race and larger questions: about planetary health, inter-species relationships, morality and humanitude. The contribution of this paper to Food Studies is the demonstration that broader ethical questions about food, specifically meat, cannot be separated from (carefully contextualized) imaginaries and materialities of cultural identity. [ABSTRACT FROM AUTHOR]

This paper explores the profound connection between race, gender, and culture in post-apartheid education at a public Afrikaans dual-language school in South Africa. Illustrating how the residues and remnants of apartheid legacies propagate arcane constructions of whiteness through interwoven racial and gendered stereotypes, this research maps the dynamic motility of local regimes of power that erase students' individuality, discipline their agency, and influence their identities through their everyday school experiences. Using a critical race theory approach, Foucauldian theoretical frameworks and Bourdieu's notions of cultural capital, this critical ethnographic case study draws on observations and interviews with students and teachers. Written from the positionality of a US researcher, with the critically reflexive view of an outsider to the Afrikaans culture and the South African educational system, this paper considers the power of remaining constructions of whiteness to dominate, reproduce and fortify demoded and baneful gender regimes and racial hierarchies in educational spaces. [ABSTRACT FROM AUTHOR]

This paper explores strategies deployed by a sample of white, British-born South Africans to account for their positions during apartheid and post-apartheid. Whereas literature on white racism identifies denial as a key strategy towards racial discrimination and the maintenance of privilege, the historical and political 10 context of South Africa makes this tactic implausible. The paper contributes to understandings of pluralism within white identifications through investigation of diverse discursive strategies used to frame the overtly racist, apartheid regime and the present post-apartheid, supposedly, 'post-race' state. A range of positions attempting to minimise individual implication are identified. 15 A common feature however is to reimagine the structure of social relations in order to diminish responsibility for the sins of the past or the success of the future; suggesting profound difficulties in adjusting to the new social reality. [ABSTRACT FROM AUTHOR]

While whiteness studies often begin from the assumption that being ‘white’ means having access to an unspoken centre of power, the third wave of whiteness studies focuses on nuanced forms of whiteness. In the post-apartheid context, various discursive strategies are employed by South African whites to retain privilege. Yet whiteness is also constructed spatially. Through an autoethnographic methodology, the paper explores the ‘inauthentic whiteness’ of the author. Drawing from the case studies of football supporters’ clubs in Johannesburg, South Africa, the actions of the author travelling through different racialised spaces in Johannesburg football fandom destabilised the supporters’ understanding of whiteness and what it was to be white. This inauthenticity created new opportunities for the supporters’ clubs to engage with the other, which had previously not existed. [ABSTRACT FROM PUBLISHER]

Multiculturalism currently aims for the political accommodation of difference instead of the subversion of the resulting privileges of difference. In the South African context such a distinction is especially important since the economic and symbolic subjugation of the majority of Black South Africans continues despite political transformation, and is exacerbated by an unwillingness to reflect on privilege and inequality. Drawing on Biko and Soudien’s critique of multiculturalism and vision for anti-racist education, this paper describes a classroom activity set for 164 nationally and culturally diverse second year sociology students at a university in Cape Town, South Africa. The activity tasked students to reflect on texts by Peggy McIntosh and Khaya Dlanga (one canonical, the other contextual) and reports on these students’ nuanced understandings of personal biography, experiences of privilege and self-reflexivity that connects personal experience to social structure and historical contexts. It concludes by offering modest implications for moral education in a multicultural university classroom. [ABSTRACT FROM PUBLISHER]

The real and imagined racial differences and similarities between groups of students and staff have consequences in everyday experiences in South Africa. One aspect of engaging with the challenges facing higher education transformation post-Apartheid is through understanding how the racialized context interacts with the experience of teaching. This paper reports on what the narratives of four white academics reveal about their experience of teaching at the University of Cape Town (UCT). It analyses indicators of their identity as white academics and how they are both positioned and actively position themselves in relation to students and other academics at UCT. Their narratives reveal how academics simultaneously grapple with the privileges and limitations that accompany identifying as white. These tensions are explored through issues of black student development amid an alienating institutional culture and opposition to the behaviour of their white colleagues. [ABSTRACT FROM PUBLISHER]

This paper draws on fieldwork done in Greystone School in South Africa, a single sex girls' school. I explore how the legacy of coloniser and colonised is reconfigured through the history of the school and the particular racialised politics of South Africa, where race and class have always been imbricated in differently nuanced ways before, during and after apartheid. The young women have, for the most part, been produced and produced themselves as white youngladies– with the politesse and habitus that this implies. Thus, despite the current intake of a significant number of black girls from further north in Africa, some local Indian (in South African terms) pupils and a very few local black (African) young women, the school continues to support the production of whiteness and (middle) class amongst their students. Throughout, I show how global colonial and postcolonial narratives of whiteness have (and have had) their own particular form and relationship to narratives of whiteness in the changing South African context. [ABSTRACT FROM PUBLISHER]

This paper argues that post-apartheid South Africa destabilised what it means to be white and Afrikaans in South Africa. In particular, it explores the emergence into visibility of so-called ‘zef’-culture as mediated through musical acts like Die Antwoord and Jack Parow and to a lesser extent websites such as Watkykjy. The authors argue that the reconfiguration of white Afrikaans identities as mediated through ‘zef’-cultural artefacts is deliberate in that it speaks to the perceived sense of marginal and liminal experience of white Afrikaans youth in post-apartheid South Africa. [ABSTRACT FROM AUTHOR]

Antjie Krog's autobiographical novel A change of tongue presents a diversified conglomerate of different genres and parts. One of the major thematic focal points is the evident aim of the I-narrator/protagonist to reconstitute her identity as a white Afrikaans woman so as to establish her claim to belong, as a 'post-white' African, to the land and its aboriginal people. This paper investigates this intent through an analysis of the depiction of the physicality of the novel's main figures, and especially that of the I-narrator. This analysis, in turn, reveals a significant tendency towards mythicising, which highlights some of the problematic of the text, along with the inner contradictions inherent in the I-narrator's desire to be assimilated unquestionably and legitimately into the new socio-political context of her country. It will be shown that her attempt to re-write her personal white identity into a native African one leads to the individualistic and subjective misrepresentation of an established historical reality and context by mythicising it. [ABSTRACT FROM AUTHOR]

This paper argues that, while the demise of apartheid has led to many situations in which South Africans now come into closer contact with one another, this increased 'contact' does not amount to greater racial integration. Contact occurs within a context of unequal power relations in which 'whiteness' continues to be privileged over 'blackness'. The result is that white people tend to benefit more from contact with the racial 'other' than black people, who often experience this contact as reinforcing their expectations of continued white dominance and privilege. While contact may undermine blatantly racist practices and overt racial conflict, racialized patterns of reasoning continue to exist, often unnoticed and unchallenged. These include the assumption that race is an incontrovertible fact of experience, the privileging of whiteness, the assumption that there exist different (biological) races which evince different forms of social behaviour and that these are essential properties of people rather than being historically or socially contingent. [ABSTRACT FROM AUTHOR]

Recent scholarship on race in South Africa reveals that post‐1994 performances of whiteness are plagued by considerable anxiety. Shifts in identification that have been taking place under the sign of whiteness since the end of minority rule can be ascribed, in part, to the fact that previously sanctioned stagings of whiteness are increasingly registered as untenable in the everyday post‐apartheid inter‐racial encounter. In the shadow of these changing pressures, white South African cultural workers have been working hard to revise available categories of identification and to offer new vocabularies for thinking through inter‐subjective relations and racial embodiment in a democratic South Africa. This paper reads one of the cultural texts engaged in this project, namely Antjie Krog's A Change of Tongue, in an effort to consider some of the terms that are emerging to make the white South African body compatible with the ideological projects of the post‐apartheid order. Krog uses translation – as a trope and as a practice of inter‐lingual, subjective and somatic transfer and transformation – to mediate some of the ideological challenges faced by the post‐apartheid white Afrikaner. I argue that what Krog's theorisation of translation attempts to offer the white Afrikaans subject is premised on an ultimately idealistic and individualistic conception of personal fulfilment through the fraught process of ’Africanisation‚. [ABSTRACT FROM AUTHOR]

In this essay, I describe how white South African drag queen Evita Bezuidenhout uses multiple performance platforms – a television series, a cookbook, and a political party to queer the temporality of national political transition. She does so by combining elements of tautological reasoning with her performance persona as an Afrikaner tannie, or aunty. I call this formation tau(n)tology to name the temporal and performative logics of aunties that assert an alternative reality, one that might often be deemed "needless," redundant, excessive. At various moments of political transition, Tannie Evita's aunty performances establish a particular relationship to time that reflect the sociopolitical context and teach her audience, particularly white South Africans, how to navigate shifting race, gender, and class politics. [ABSTRACT FROM AUTHOR]

South African cricket was awakened to the crudity of racial exclusions when former Proteas fast bowler Makhaya Ntini revealed that he would rather run to the ground and back than take the team bus to avoid his white team-mates who, he felt, were isolating him because of the colour of his skin. Ntini's revelation of the pain of loneliness was followed by a plethora of similar ones by Black cricketers, sparked by young Proteas player Lungisani Ngidi's call in early July 2020 for the team to consider supporting the Black Lives Matter (BLM) movement. This prompted visceral condemnation from several white former Proteas players. Against this backdrop, this article explores the relationship between whiteness and cricket in contemporary South Africa. [ABSTRACT FROM AUTHOR]

This essay compares South Africa's Voortrekker Monument and the US's This is the Place monument, both built to commemorate cross-country settler movements, for how the two contemporaneous monuments memorialize the nineteenth-century historical event in the service of the racial politics of the twentieth century. While the Voortrekker monument's relief sculptures represent Black Africans as savages and intractable impediments to civilization, the This is the Place monument denies race as a factor in settlement, thus attempting to absolve settlers of the racially motivated violence that attended their colonization of the Great Basin. Perched on hilltops towering over their respective settler communities, both monuments similarly draw from the language of Beaux Arts classicism to venerate their subjects as civilizing heroes amid the chaos of Western colonialism and through comparison, we can see how both assert the colonizers' race and religion as offering a divine sanction to their acts of conquest. [ABSTRACT FROM AUTHOR]

This article makes a contribution to literature on "white-talk". Existing literature shows how whiteness has been defended by criticizing black people, culture and government in subtle (and not so subtle) ways that allow speakers to deny racism. In contrast to denial, we focus on how white South Africans confess to feeling guilty for their privilege in comparison with their domestic workers. Confessions of guilt are ways of taking ownership of white privilege, while accountability is achieved by intragroup comparisons with whites whose standards and practices are not motivated by appropriate guilt. We conclude by reflecting on the costs of such confessions of guilt, namely in propping up whiteness and maintaining extant power structures. [ABSTRACT FROM AUTHOR]

What shapes would-be parents' choices of gamete donors for third-party IVF? Following extensive ethnographic fieldwork in South African fertility clinics and egg donor agencies, I explore the work of donor matching, a process in which translational figures mediate patient desires, donor biography and corporeality, and racial imaginaries to assist would-be parents. In doing so, these figures, or "matchers," draw upon both historical schemas and novel articulations to enact race, and certain forms of whiteness. I describe this through the concept of "curature," a post-apartheid technology of racialization that reflects a neoliberal shift to privatized sites of power. [ABSTRACT FROM AUTHOR]

The very act of living across racial boundaries or borders is a challenge to existing ideologies and social structures. Through in depth interviews with ten South Africans, I explore the border patrolling or policing of people who cross race lines in intimate relationships. Interracial partners are concerned with safety and comfort in public places and in the role of parent, they are concerned about their children's sense of belonging. As interracial parents and partners resist border patrolling, they are also resisting racial categories, even as they claim and name locations that may work to reproduce racialisation. The experiences and perspectives of interracial parents and partners presented in this article suggest that racism and other forms of inequality remain entrenched and pervasive. And, despite the dream of unity and non-racialism, inequality between racial groups and classes has grown under neoliberalism in South Africa [Bond, P., 2004. From Racial to Class Apartheid: South Africa's Frustrating Decade of Freedom. Monthly Review, 55 (10), 45. Available from: https:// monthlyreview.org/2004/03/01/south-africas-frustrating-decadeoffreedom- from-racial-to-class-apartheid/] Far from the hope for a rainbow nation the experiences of interracial partners and parents show that race remains significant, hierarchical and defining of ideologies, identities and institution. The interviews highlight that borders of racial categories are contested and charged spaces. [ABSTRACT FROM AUTHOR]

This article focuses in particular on four white South African female practicing P-12 teachers’ narratives about their own racialized understanding of their classroom practice(s) and their (racio-cultural) self-identity. Each of the four participants reported growing up with what they described as ‘strict fathers’ and shared ways in which their self-identified ‘white-Christian-Afrikaner’ upbringing is at times in conflict with their political and pedagogical commitments as practicing teachers in contemporary South Africa. To better understand the concept of ‘strict fathers’ and its/their impact on these teachers I use George Lakoff’s and Kevin Kumashiro’s notions of ‘framing’ to examine teachers’ conceptions of their racial upbringing and how they view this influence on their classroom practice. Through an engagement with whiteness literature from both the US and South Africa I discuss the implications of thesimultaneityof both essentialist cultural-deficit racial discourse and socially inclusive racial discourse. Finally I discuss implications for future work on whiteness in education, for researchers in the US in particular, on what learning from a context outside the US offers as we continue to (re)theorize whiteness as it impacts teaching and learning. [ABSTRACT FROM PUBLISHER]

This article examines how the politics of Apartheid manifested themselves in networks that connected South Africa and the Netherlands. It analyses the transfer of narratives, images, ideas and political practices within a transnational kinship network, as well as through networks of political activists in both countries and worldwide. The footage a Dutch documentary maker shot during the 1980s, especially his focus on his well-established, ‘white’ relatives from South Africa and their encounters with ‘black’ compatriots, is used to trace these transnational dynamics. His material reveals the various narratives and markers of whiteness by which his relatives presented their privileged position in Apartheid South Africa as ‘normal’, while interviews with the filmmaker and some of his relatives in South Africa and the Netherlands some 25 years later give insights in how their performances were reshaped and received as ‘abnormal’ within the Dutch political context at the time. The post-apartheid memory work involved, show how the political and moral dilemmas are still felt to this day. [ABSTRACT FROM PUBLISHER]

The issue of diversity in both physical and epistemological access to programmes in higher education is an important concern worldwide. In South Africa, as elsewhere, access to professional clinical psychology training programmes is extremely competitive, and there is an important imperative to diversify the student profile. Perspectives of black students on access to clinical psychology training in South Africa have been extensively studied, but the views of white students are minimally documented. We interviewed four white professional clinical psychology trainees on their views about the role race plays in selection for professional training. Four major themes arose from the participants' responses: uncertainty versus transparency; internal shame versus external blame; race versus socio-economic status and language and relevance versus irrelevance. Participants expressed discomfort with selection procedures, and though there are several limitations to this study, such as the small sample size, the need to open the door to discussions on the frightening topic of race is essential for a socially responsible approach to future equity, diversity and representativeness in professional training in higher education in South Africa. [ABSTRACT FROM PUBLISHER]

The post-apartheid era necessitates the rethinking of white identities in South Africa. One way in which some white South Africans are seeking to redefine themselves is through describing themselves as African. However, claims by white South Africans that they too are Africans have been met with mixed responses from black South Africans. In this article I use contributions to an online university students' forum to explore ways in which some white South Africans are embracing an African identity and to consider ways in which some black South Africans are responding to white South Africans' shifting identities. I use contributions to this forum as a starting point to think about the possibilities and limitations that the embracing of an African identity has for the development of what Frankenberg calls 'anti-racist forms of whiteness' among white South Africans. [ABSTRACT FROM AUTHOR]

The slaughter of animals is a fundamental aspect of the economic, social and spiritual life of many people in South Africa. Under apartheid, these events generally occurred in rural areas or urban townships designated for black people. Since the transition to democracy in the 1990s, increased suburban mixing has exposed established middle-class residents, notably white people, to cattle slaughter. The article explores the resulting public discourses on these events, such as condemnations, liberal appeals for tolerance and Africanist claims to citizenship and space. In addition, the article examines anxieties that some white people express in relation to the materiality of the slaughter of animals in residential areas. The article offers a multi-layered analysis of reactions to animal slaughter in relation to race, identity, difference, space and the place of animals and meat production in cities. [ABSTRACT FROM AUTHOR]

This review essay critiques Johann van Rooyen's The new great trek: the story of South Africa's white exodus. It asserts that there are problems with the book's title, structure, and theoretical foundation. This essay contends that there is a problematic reiteration of the rhetoric of crime grounded in a racial dichotomy. It discusses the rhetorics that link whiteness with normalcy and South Africanness, as well as van Rooyen's inappropriate use of terms such as 'exiles', 'victims', and 'diaspora' for these white emigrants. It offers a further analysis of van Rooyen's extended discussion of crime in one section of the book. The essay concludes by offering brief comment on other weaknesses and strengths of the book. [ABSTRACT FROM AUTHOR]

The central question for whiteness in post-apartheid South Africa can be put simply: how to maintain privilege in a situation in which black people have achieved political power. Many stances to the new dispensation are available to white South Africans, but this article concerns only resistant white discourses, referred to as White Talk. Two weekly columns published through 2000 in the most widely read Sunday newspaper in the country were downloaded and analysed. The article demonstrates how two discursive repertoires, New South Africa Speak and White Ululation are played off against each other to enable positive self-presentation while resisting transformation. In some ways South African White Talk has come to resemble the more 'respectable' international whitenesses, but the postcolonial, post-apartheid context gives it a different edge, particularly in relation to constructions of Africa. [ABSTRACT FROM AUTHOR]

This article explores meanings of whiteness through a case study of the South African Society of Medical Women [SASMW]. It unpacks the social meanings attached to being a white woman doctor in South Africa under apartheid, through an analysis of the professional struggles of the SASMW (overwhelmingly dominated by white women) from 1950–1990. I demonstrate that being white and female created opportunities for women doctors along with constraints. The SASMW's struggles to challenge gender obstacles in the medical profession were easily fought because they never sought to overturn the gendered hierarchies of the profession and the discourses attached to them. I argue that in the South African context the racial privilege enjoyed by white medical women facilitated their access to the profession. Their whiteness accorded them automatic entry into the medical profession, and a career through a political and economic system concerned with maintaining racial exclusion and privilege. [ABSTRACT FROM AUTHOR]