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8 Racism and Alienation

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Noel Chabani Manganyi
This chapter is in the book Noel Chabani Manganyi
128Racism and AlienationPart of the reason why alienation, the body and racism were focal points of investigation for Manganyi is that ‘for whatever else one may prefer to believe, racism – particularly against blacks – is thriving in Southern Africa and elsewhere’ (1977a: 6). This prophetic observation of the resilience and prevalence of antiblack racism in South Africa holds true even today, in the wake of so much racist behaviour and actions against Blacks by a significant number of White South Africans, and also reproduced in myriad subtle ways by the ruling African National Congress (ANC) government as Black antiblack racism. What is interesting today is that the same behaviour patterns imposed by the apartheid White government’s policies are enforced by a Black government against Blacks, especially in the continuance and safeguarding of the apartheid geography. The majority of the Black population living in neglected apartheid ghettos (townships) are denied all the human dignity accorded to the predominantly White gated areas and suburbs. We are, as Goldberg comments, in the space of ‘born again racism(2009: 23). So many incidents of antiblack racism have occurred in the twenty-first century in South Africa, the United States, Europe, Australia and some Asian countries. Manganyi’s contribution to antiracism in his country was therefore to keep the problem of racism in the mainstream of contemporary consciousness. Indeed, he himself acknowledged, with a heavy heart, the persistence of racism in his country. Way into the new political dispensation, in 2018, Manganyi, disappointedly, had this to say: ‘Post-colonial racism is like its predecessors before, a realisation of institutionalised social, political, educational and economic inequality, 8
© 2024, Lynne Rienner Publishers, Boulder, USA

128Racism and AlienationPart of the reason why alienation, the body and racism were focal points of investigation for Manganyi is that ‘for whatever else one may prefer to believe, racism – particularly against blacks – is thriving in Southern Africa and elsewhere’ (1977a: 6). This prophetic observation of the resilience and prevalence of antiblack racism in South Africa holds true even today, in the wake of so much racist behaviour and actions against Blacks by a significant number of White South Africans, and also reproduced in myriad subtle ways by the ruling African National Congress (ANC) government as Black antiblack racism. What is interesting today is that the same behaviour patterns imposed by the apartheid White government’s policies are enforced by a Black government against Blacks, especially in the continuance and safeguarding of the apartheid geography. The majority of the Black population living in neglected apartheid ghettos (townships) are denied all the human dignity accorded to the predominantly White gated areas and suburbs. We are, as Goldberg comments, in the space of ‘born again racism(2009: 23). So many incidents of antiblack racism have occurred in the twenty-first century in South Africa, the United States, Europe, Australia and some Asian countries. Manganyi’s contribution to antiracism in his country was therefore to keep the problem of racism in the mainstream of contemporary consciousness. Indeed, he himself acknowledged, with a heavy heart, the persistence of racism in his country. Way into the new political dispensation, in 2018, Manganyi, disappointedly, had this to say: ‘Post-colonial racism is like its predecessors before, a realisation of institutionalised social, political, educational and economic inequality, 8
© 2024, Lynne Rienner Publishers, Boulder, USA
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