Cultural solidarities: apartheid and the anticolonial commons of world literature

Helgesson, Stefan; Bethlehem, Louise; Han, Gül Bilge

doi:10.1080/17533171.2018.1482981

Cited by 7 publications

(2 citation statements)

References 10 publications

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“…Scholars now acknowledge the role that the cultural sphere played in the global anti-apartheid struggle, 13 but most ignore the importance of television for both the Anti-Apartheid Movement (AAM) and the South African regime. 14 In the late 1960s in Britain, however, television became inseparable from politics.…”

Section: Television and Apartheid In Late 1960s Britainmentioning

confidence: 99%

The Comic Representation of Apartheid on British Television in the Late 1960s

Zalmanovich

2020

Cambridge Imperial and Post-Colonial Studies

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Section: Television and Apartheid In Late 1960s Britainmentioning

confidence: 99%

The Comic Representation of Apartheid on British Television in the Late 1960s

Zalmanovich

2020

Cambridge Imperial and Post-Colonial Studies

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“…23 The editors of a recent issue of Safundi, titled "Cultural Solidarities: Apartheid and the Anticolonial Commons of World Literature," state that their purpose is to consider "networked cultural responses loosely figured as 'cultural solidarities' in the Global South, on the understanding that mid-twentieth century struggles to end colonialism were addressed within a transnational domain." 24 Such efforts redescribe and reimagine the Third World project in the mode of network thinking. To take just one example, the largely forgotten journal of the Afro-Asian Writers Association, Lotus, is being recuperated as a key piece of evidence for the literary networks formed during the era of the Non-Aligned Movement.…”

Section: World Literature and The Networking Of The Global Southmentioning

confidence: 99%

Against Network Thinking

Etherington

2019

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It does not elude me that the title of this essay is itself the product of the processes that I will be critiquing. Paul Gilroy's Against Race (2000) and Emily Apter's Against World Literature (2013) are two well-known recent examples that adopt the classic titular form of the polemical pamphlet. It transpires that mine is not even the first polemic 'against network thinking'. In the time between proposing an essay of this title to the editors of Affirmations and sitting down to write it, Michael Coward published an essay bearing the same title that addresses the field of international relations. 1 What could be more 'networked' than the use of a construction whose meme-like popularity has shaped and connected adversarial practices of speech across the globe? It is a tacit admission that to speak against networks is the theoretical equivalent of ranting against corporate surveillance on Facebook.What is network thinking? I use the term 'network' in a general sense. At first, "net-work" referred to a fashioned net-like object made of intersecting threads or thread-like materials (OED, 1). It then came to reference biological systems at a time when these were deemed to be God's creation (OED, 2). Whether natural or human-made, networks were the result of pre-conceived design. It was only in the early nineteenth century that the term began to be used to refer to expansive interconnected systems. The earliest use attested in this sense (OED, 3) is from a sermon by Samuel Taylor Coleridge. He uses the term to refer to the global expansion of trade: "the vast depth, expansion, and systematic movements of our trade; and the consequent inter-dependence, the arterial or nerve-like, net-work of property." 2 "Net-work" now designates an outwardly irradiating system; yet, as

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“Trevor is ‘News’”: Celebrity as Protest in the Early Anti-Apartheid Struggle, 1948–1960

Zalmanovich

2019

Critical Arts

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Celebrity culture was a crucial, though unrecognized, component of the early antiapartheid struggle. Between 1948 and the foundation of the Anti-Apartheid Movement (AAM) in Britain in 1960, activists discovered celebrity to be a valuable political tool. The strategic use of celebrity secured media coverage, mobilized support for the struggle, and built a transnational network of activists and collaborative institutions. By analysing celebrity as a tool of protest in the pre-Sharpeville era, this article will illuminate its centrality in the future 'war of representation' between South African authorities and global anti-apartheid protest. I focus on British Anglican priest and anti-apartheid activist Trevor Huddleston who reached international fame in the early 1950s as a leader of the moral crusade against apartheid. The South African state increased its offensive on Huddleston as his reputation grew, leading to his recall to England in late 1955. The Huddleston affair instructed both sides about the promises and perils of the use of celebrity in the global war over public opinion. I argue that this standoff was a precursor of the 1970s campaign of propaganda and disinformation that the South African government launched to counter anti-apartheid movements in the West.

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Cultural solidarities: apartheid and the anticolonial commons of world literature

Cited by 7 publications

References 10 publications

The Comic Representation of Apartheid on British Television in the Late 1960s

The Comic Representation of Apartheid on British Television in the Late 1960s

Against Network Thinking

“Trevor is ‘News’”: Celebrity as Protest in the Early Anti-Apartheid Struggle, 1948–1960

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