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From the mid-1960s onward, compilations of the speeches and trial addresses of South African opponents of apartheid focused attention on the apartheid regime despite intensified repression in the wake of the Rivonia Trial. Mary Benson's novel, At the Still Point, transposes the political trial into fiction. Its "stenographic" codes of representation open Benson's text to what Paul Gready, following Foucault, has analyzed as the state's "power of writing": one that entangles the political trialist in a coercive intertextual negotiation with the legal apparatus of the apartheid regime. Through a form of metaleptic rupture, however, the novel is also opened to constructs of Holocaust memory. Drawing on Michael Rothberg's paradigm of "multidirectional memory," the article investigates how the novel stages other contestations over racialized suffering at the end of a decade that began with the capture and trial of Adolf Eichmann.

This article sets the itineracy of antiapartheid expressive culture to work in relation to exiled South African jazz singer Miriam Makeba. It revisits accounts of transnational cultural circulation on the part of Rob Nixon, Paul Gilroy, and others to argue that the diffusion of South African cultural formations outward from South Africa offers historiographic traction over other Cold War settings. Throughout the international antiapartheid struggle, South African expressive culture was channeled through local paradigms of reception in the world beyond, in taut negotiation with aesthetic, institutional, linguistic, and political considerations. Instances of cultural translation, catachresis, and slippage resulting from the deterritorialization of South African cultural formations can thus be contextualized, historicized, and turned back reflexively on other conjunctures, to defamiliarize existing scholarship. Makeba's long exile in Ahmed Sékou Touré's Guinea between 1969 and 1986 is examined in the light of these claims. Here, Makeba crosses a theater of intense ideological contestation following Touré's 1968 socialist cultural revolution, illuminating some of its constitutive features. The article concludes with a consideration of Makeba's agency as performer at the interface between militant cultural nationalism and state prohibition in revolutionary Guinea.

Documentary photography has undergone a process of devaluation in post-apartheid South Africa. In response, Patricia Hayes has introduced the term "empty photographs" into the scholarly conversation, using it to designate images that have been derided as "'bad,' 'boring,' or repetitious" in post-apartheid settings ("The Uneven Citizenry," 189). This article revisits a subset of such images to contest their seeming emptiness—pallbearers escorting dead activists to their graves during political funerals in late-apartheid South Africa. Focusing specifically on Afrapix photographer, Gille de Vlieg's images of Themba Dlamini's funeral in Driefontein in 1990, the paper restores their local history to view and unpacks the visual cultural and material cultural circuits of militant mourning in which they were embedded. It then uses various orders of metonymy in the visual field to comment on the "necropolitics" of the apartheid regime (Achille Mbembe, "Necropolitics"). The paper concludes with a reflection on Ariella Azoulay's notion of the "civil gaze" (Civil Imagination) and considers what unfolds when a reckoning with the differential distribution of death that characterizes necropower reorients this faculty away from the individual photograph towards series, genre or corpus.

The contemporary mobilization of the apartheid-Israel analogy on the part of activists and academics alike obscures the fact that it has a long history of use on the part of Hebrew-speaking writers and intellectuals. Some of the earliest comparative references to apartheid arose from the Hebrew translation and stage adaptation of Alan Paton's celebrated 1948 novel Cry, the Beloved Country. Departing from the performative focus of Eitan Bar-Yosef who uses blackface in the stage adaptation to reflect on Jewish whiteness in the nascent state of Israel, we analyse critical intellectual responses to the prose translation on the part of figures who were very differently positioned in relation to the hegemonic Zionist ideology of the period. Analysis of the commentary by the socialist Rivka Gurfein, the liberal Ezriel Carlebach, and the revisionist Yohannan Pogrebinsky, allows us to position apartheid as a heuristic device through which to chart debates internal to Israeli politics in the early years of the Zionist state. These help to expose the constitutive ambivalence of Israel as a "colonial post-colony" in Joseph Massad's reckoning, thus touching on the very self-definition of the Jewish state.

his article offers a reflection on the life of South Africa's extraordinary political leader, Nelson Mandela and on the legacies of the struggle against apartheid that he and his cohort of fellow activists shaped

A tribute to the legendary Hugh Ramapolo Masekela who died on 23 January 2018.