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AbstractAfter apartheid, that is, after what some call racism's last word, how does the university institutionalized by the operation of apartheid reason imagine itself as being in and of the world? This is a question that lies at the heart of asking "What is the university for?" It is a question intensified in relation to thinking from the institutional space of a historically Black university. Apartheid's university is the last stand of what the article calls the Kantian university. Race accretes there, reminding us of that condition of university discourse that compels us to think ahead. After apartheid, the South answers to a desire that reaches beyond race as symptom toward a practice of post-apartheid freedom. Race, the article suggests, is perhaps better apprehended as supplement where the inventiveness of the modern university has hitherto resided. Apartheid in this reckoning is a university discourse. This is perhaps where we might set about remaking the university. To this end, the work of freedom threaded through the question of the South may lend itself as an indispensable resource.

Siba Grovogui's Beyond Eurocentrism and Anarchy is a text that recuperates a modality of critical thought about an emergent object of modern governmentality generally ignored by the discipline and discourse of international relations. International relations, according to Grovogui, has downplayed some of the most critical and innovative moral and political thinking of the anticolonial world in the twentieth century, to its detriment. In its asymmetrical rendering as a form of reason distilled through nineteenth-century moral precepts and, later, empire, international relations seems unduly burdened by its historicist fictions and unable to keep its object in sight as it morphs into ever more complex developments in international politics. As Lalu argues, in Beyond Eurocentrism and Anarchy Grovogui does more than simply record the birth of a discipline or merely provide reasons for its dispersal. He also asks us to ponder the prospects of occupying the space of thought of those who found themselves intricately invested in both home and the world after being flung into the moral and political aporia of empire and nation.

If, as Spinoza suggests, sadness is an inadequate idea, how do we account for its mobilization in nationalist and post-colonial critiques of colonialism, neo-colonialism and neo-liberalism? How, in other words, might we see in the inadequate idea of sadness the very conditions for thinking our way into a discussion of political subjectivity that loosens the grip of biopolitics on African subjectivity? Drawing on aesthetic practices of art and film, this article argues that a fundamental shift is discernable in the careful ways in which the affect of sadness has been worked over by artists and filmmakers in Africa. This is a site of productive reworking, which not only eclipses the exhausted political sphere in Africa, but offers ways to theorize its reconstitution. To this end, the article asks that we attend to the ways in which potentiality and impotentiality are rendered as central premises for tackling the question of the renewal of political subjectivity in Africa.

In this article I argue that what enabled affiliation to the larger political project against apartheid was precisely the production of a subject that was always, and necessarily, threaded through a structure of racial capitalism. This hinders the emergence of a history of colonialism and nationalism that theorises and historicises the relations of knowledge and power.In what I am calling a postcolonial critique of apartheid, I make explicit the way the question of knowledge and power was often exchanged for historicist constructions of historical change, especially in relation to the transition from the apartheid to the postapartheid. Tangential to my argument is a reminder of the way the native question in the first half of the twentieth-century produced a disciplinary upheaval in South African knowledge projects by combining the impulses drawn from colonial discourse and nationalist anti-colonial narration. Herein we might encounter the problem of South African radical historiography, and its concomitant constructions of the postapartheid.

Chapter 1. Love and Revolution: An Introduction; G. Arunima, Patricia Hayes and Premesh Lalu -- Part I. Intensities: Writing / Aesthetic / Cinematic -- Chapter 2. "Everything built on moonshine": Love and Revolution in Iqbal's Islamic Modernist Poetry and Faiz's Socialist Verse; Javed Majeed -- Chapter 3. Sadness, as such...; Premesh Lalu -- Chapter 4. Mapiko: Fragments of Revolutionary Time; Paolo Israel -- Part II. Depletions: Family / Party / Intimacy -- Chapter 5. Caste, Intimacy and Family: The Experiences of Slave Castes in Kerala; Sanal Mohan -- Chapter 6. Making and Challenging a Biographic Order: National Longing, Political Belonging and the Politics of Affect in a South African Liberation Movement; Ciraj Rassool -- Chapter 7. The Family Romance of the South African Revolution; Jon Soske -- Chapter 8: The Romantic Manifesto: Gender and 'Outlaw' Emotions in the Naxalbari Movement; Mallarika Sinha Roy -- Part III. Love / Sacrifice / Law -- Chapter 9. Bhagat Singh: Sacrifice, Suffering and the Tradition of the Oppressed; Simona Sawhney -- Chapter 10. "Love is Stronger in Prison than Outside": The Intimate Politics of Independence in the Congo; Pedro Monaville -- Chapter 11. Political Funerals in South Africa: Photography , History, and the Refusal of Light (1960s–80s); Patricia Hayes -- Chapter 12. The Love Commandment: Affect in the Time of Dissent and Democracy; G. Arunima.

Remains of the Social is an interdisciplinary volume of essays that engages with what 'the social' might mean after apartheid; a condition referred to as 'the post-apartheid social'. The volume grapples with apartheid as a global phenomenon that extends beyond the borders of South Africa between 1948 and 1994 and foregrounds the tension between the weight of lived experience that was and is apartheid, the structures that condition that experience and a desire for a 'post-apartheid social' (think unity through difference). Collectively, the contributors argue for a recognition of the 'the post-apartheid' as a condition that names the labour of coming to terms with the ordering principles that apartheid both set in place and foreclosed. The volume seeks to provide a sense of the terrain on which 'the post-apartheid' - as a desire for a difference that is not apartheid's difference - unfolds, falters and is worked through.