South Africa's May 1968: decolonising institutions and minds

Throughout 2015 students at South African universities rose up in a mass revolt. They made their voices heard from their campuses, from the streets, from the grounds of Parliament in Cape Town, and the lawns of the Union Buildings, the seat of national government in Pretoria. Students brought down a symbol of colonialism and exploitation, they fought against fee increases in higher education, they called for the end of racism and of neo-liberal outsourcing practices of support services at universities. Students demanded free education in more than one sense. As students are returning for the new academic year, and tensions have already flared up again at some universities it is appropriate to mull over the movement’s practice and theory

The burden of history: Namibia and Germany from colonialism to postcolonialism

When former German Foreign Minister Joseph ‘Joschka’ Fischer visited Windhoek in October 2003, he went on record to say that there would be no apology that might give grounds for reparations for the first genocide of the 20th century, which was committed by German colonial troops in Namibia in 1904–1908. Fischer’s rather undiplomatic words are indicative of the intense and heated historical and present relations between Germany and her erstwhile colony

Namibia’s moment: youth and urban land activism

A few months short of the 25th anniversary of independence from South Africa in March 1990 Namibia reached her Fanonian moment. As Achille Mbembe has explained this term with regard to the South African student movements of 2015, a new generation has entered the country’s social and political scene and has forcefully asked penetrating new questions. In Namibia this has come in the shape of the Affirmative Repositioning (AR) movement

From ‘to die a tribe and be born a nation’ towards ‘culture, the foundation of a nation’: the shifting politics and aesthetics of Namibian nationalism

Namibia’s postcolonial nationalist imaginary is by no means homogeneous. Overall, however, it is conspicuous that as Namibia celebrates her twenty-fifth anniversary of independence, national identity is no longer defined primarily through the common history of the liberation struggle but through the tolerant accommodation, even wholehearted celebration, of cultural difference. This article attempts to understand the shifting politics and aesthetics of Namibian nationalism from two interconnected angles. On the one hand, it takes a historical perspective; it looks into shifting discourses and practices of nationalism over the past century, starting from the anti- colonial resistance at the turn to the 20th century through to the twenty-fifth anniversary of Namibian independence. On the other hand, the article investigates the cultural redefinition of the bonds between the Namibian people(s), which has been a significant aspect of the constructions of postcolonial Namibian nationhood and citizenship. The argument highlights urban social life and cultural expression and the links between everyday life and political mobilization. It thereby emphasizes the nationalist activism of the developing Black urban culture of the post-World War II era and the internal urban social movements of the 1980s

Telomerase RNA TLC1 Shuttling to the Cytoplasm Requires mRNA Export Factors and Is Important for Telomere Maintenance

SummaryTelomerases protect the ends of linear chromosomes from shortening. They are composed of an RNA (TLC1 in S. cerevisiae) and several proteins. TLC1 undergoes several maturation steps before it is exported into the cytoplasm to recruit the Est proteins for complete assembly. The mature telomerase is subsequently reimported into the nucleus, where it fulfills its function on telomeres. Here, we show that TLC1 export into the cytoplasm requires not only the Ran GTPase-dependent karyopherin Crm1/Xpo1 but also the mRNA export machinery. mRNA export factor mutants accumulate mature and export-competent TLC1 RNAs in their nuclei. Moreover, TLC1 physically interacts with the mRNA transport factors Mex67 and Dbp5/Rat8. Most importantly, we show that the nuclear export of TLC1 is an essential step for the formation of the functional RNA containing enzyme, because blocking TLC1 export in the mex67-5 xpo1-1 double mutant prevents its cytoplasmic maturation and leads to telomere shortening

“Youth speaking truth to power”: Intersectional decolonial activism in Namibia

This article portrays a recent movement towards intersectional activism in urban Namibia. Since 2020, young Namibian activists have come together in campaigns to decolonize public space through removing colonial monuments and renaming streets. These have been linked to enduring structural violence and issues of gender and sexuality, especially queer and women’s reproductive rights politics, which have been expressly framed as perpetuated by coloniality. I argue that the Namibian protests amount to new political forms of intersectional decoloniality that challenge the notion of decolonial activism as identity politics. The Namibian case demonstrates that decolonial movements may not only emphatically not be steeped in essentialist politics but also that activists may oppose an identity-based politics which postcolonial ruling elites have promoted. I show that, for the Namibian movements’ ideology and practice, a fully intersectional approach has become central

A hip-hopera in Cape Town: The aesthetics, and politics of performing ‘Afrikaaps’

This paper looks into the aesthetics and politics of the ‘hip-hopera’ Afrikaaps. Afrikaaps was produced in 2010 by a group of musicians and spoken-word artists from Cape Town and the rural Western Cape Province of South Africa. The show premiered at an annual Afrikaans cultural festival; it then had a three week-run at a theatre, located in a predominantly white, English-speaking part of Cape Town, followed by different sets of performance in South Africa and abroad and the documentary by a Cape Town film maker. Dylan Valley’s (2011) film follows this group of local artists creating the stage production as they trace the roots of Afrikaans to Khoi-San and slaves in the Cape. The production aimed to ‘reclaim and liberate Afrikaans from its reputation as the language of the oppressor, taking it back for all who speak it.’ (Valley 2011) The paper presents an analysis of how visual and musical aesthetics converge in the performed production of history, as creolization, and ethnically-specific ‘heritage’, and how the self-stylization is employed in attempts at authenticating a recently asserted linguistic and cultural ‘identity’

Africa after apartheid: South Africa, race, and nation in Tanzania

South African economic and political expansion into the African continent has been a controversial feature of the post-apartheid era. Now human geographer Richard Schroeder has taken up the matter in an ethnographic study based in Tanzania, a preferred destination for South African business. The country presents a particularly interesting example of the post-apartheid social, cultural and political dynamics of "South Africa in Africa" since Tanzania had been one of the apartheid regime's staunchest enemies. Schroeder starts off with observations of white South African expatriates he met in Tanzania; the book's core theme, however, is the country's and the wider African region's dilemma in an era that saw both the rise of neoliberalism and the fall of apartheid.IS

Changing urbanscapes: Colonial and postcolonial monuments in Windhoek

This article investigates how recently-constructed sites that anchor memories of anti-colonial resistance and national liberation have changed the urban landscape of the Namibian capital, Windhoek. The discussion is focused on the Namibian Independence Memorial Museum and the Genocide Memorial. These North-Korean-built monuments in a prominent hilltop position central Windhoek have significantly altered the city’s skyline with their massive aesthetics of Stalinist realism. Built in a particular position, they have replaced an infamous colonial memorial, the ‘Windhoek Rider’, and dwarf the ‘Alte Feste’ fort and the ‘Christuskirche’, iconic German colonial remnants of the built environment

Dissent, disruption, decolonization: South African student protests 1968 to 2016

Fifty years after student protests shook much of the Cold War world, in the “West” and in the “East,” “Global 1968” has become the catchword to describe these profound generational revolts. We hear a lot about West Berlin, Paris, Berkeley, London, and then the Prague Spring, even occasionally the 1968 events in Mexico City may be mentioned; in contrast, none of the relevant overviews bring events to the fore that happened on the African continent in general, and in South Africa in particular. This beckons a number of questions: Was there something “1968” on the continent that matched the activism of the generation in revolt elsewhere? And as indeed there was, as we have shown in an overview article, how did students in African countries contribute to the global uprising with their own interpretations, and why have these been largely “forgotten” in the global discourse? And what do they mean today when we talk about protests of students and youth? After all, Africa has recently become again a hotbed of significant protests of young people who share a great desire for democracy and social justice. From Senegal and Burkina Faso to Namibia, Zimbabwe, and South Africa, young Africans have hit the streets in their hundreds of thousands. South Africa for one has seen a massive revolt of university students during 2015 and 2016. This article looks at South African student movements in the late 1960s and early 1970s, following some notes on the wider continent, specifically the May 1968 protests in Senegal, the only African 1968 event that has found marginal attention. Then the focus shifts towards the recent South African student protests of 2015–2016 to explore the ways in which the revolt of the generation that has come of age after the end of apartheid may relate to past uprisings in ideology and activist practice