View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Unisa Institutional Repository Dialogical narratives: Reading Neville Alexander’s writings by Na-iem Dollie Submitted in accordance with the requirements for the degree of Doctor of Literature and Philosophy in the subject History at the UNIVERSITY OF SOUTH AFRICA Supervisors Prof. Crain Soudien (principal supervisor, University of Cape Town) Prof. Howard Richards (co-supervisor and reader, University of Santiago de Chile) Prof. Russel Viljoen (co-supervisor, University of South Africa) Declaration I declare that “Dialogical narratives: Reading Neville Alexander’s writings” is my own work and that all the sources I have used or quoted have been acknowledged by means of references, where these exist in hard copy or in the electronic media. Na-iem Dollie September 2015 _______________ ________________ SIGNATURE DATE UNISA STUDENT NUMBER: 04316339 i Table of contents Acknowledgements iv Dedication viii Abstract ix Acronyms and initialisms x Chapter 1: Framing the narratives 1 Introduction 1 Rationale for the study 1 Aim and problem statement 4 Key concepts and published works of Alexander 6 A note on methodology 7 A note on disciplinary readings 11 Limitations and delimitations 16 Chapter 2: Imagination, “race”, nation and history 19 Introduction 19 Literary and organizational-biographical sketch of Alexander 23 In search of a constituency 26 Imagination and Alexander’s “war of manoeuvre” 28 “Race”, nation and Alexander’s paradox 36 History and Alexander’s “war of position” 40 A summary and tentative propositions 55 Chapter 3: Politics, organization, vanguardism and Marxism 58 Introduction 58 The 1950s and 1960s 60 The united front and national liberation 63 The 1970s: “Azanian moments” and One Azania, one nation 71 The 1980s: The National Forum Committee 78 Returning to a different source: The dilemmas of a Wosa moment 84 A summary and tentative propositions 100 ii Chapter 4: The languages of power and the power of languages 104 Introduction 104 The power of the word 105 The languages of power in South Africa 109 The language of liberation and the paradox of English 114 The black middle class and the language of power 127 The power of languages and the Nhlapo-Alexander proposal 130 Debating Alexander’s proposals 140 A summary and tentative propositions 146 Chapter 5: The imagination of a communist 149 Introduction 149 A savant taking notes 151 From “Socratic dialogues” to a “politics of engagement” 155 The dilemmas of historical materialism 161 Politics and engaging the dialectics of reform and revolution 177 A summary and tentative conclusions 184 References 193 iii Acknowledgements I would like to thank a few people who fed me humane, subversive, oftentimes logical, rarely lyrical, but sternly ideological thoughts. You empowered me. Neville Alexander stands out because he was lyrical and disciplined about the pen and its political and cultural value, and which is why I have spent the past thirty-two years or so trying to understand his imagination and the organizations in which he experimented. This thesis on his written works is an exploration of his contributions to making a “better life for all”. An intellectual engagement with my political history involves Neville, my sisters, my brothers, and my comrades, my lovers, my primary schooling at Chapel Street Primary in Woodstock, my secondary schooling at Harold Cressy High School, my fraught and unhappy tertiary schooling at the University of Cape Town, and growing up in Queens Road, Woodstock, in Cape Town. My jobs have been in distributing Upbeat magazine in Cape Town, administering and editing the political journal, Free Azania, teaching in Cape Town and Windhoek, bus driving for City Tramways, researching, directing small parts of peace education work, and editing at commercial newspapers and at universities. From about 1987, Neville and I were politically and socially estranged and we re-embraced and started working in a small way with each other again in the months before he died in August 2012. To my friend, partner and wife, Lesley Boardman, whom I met over thirty years ago and who grounds and assists me in my rough explorations of new ways of thinking and loving every day, I’d like to say thank you. To Na’illa Dollie and Ri’aad Dollie, my sister and my brother, and to Nadia Dollie, my sister-in-law, who have tolerated my numerous adventures, I want to say that little has changed in our love for one another, and my master’s thesis (which is a starting point for this doctoral study) on Neville would have been far more difficult to finish had it not been for your solidarity and care. Ri’aad, you made room in your caregiver’s life, and gave me substantial portions of your time even though you live a busy life. You critically commented on the chapters of this thesis as they were evolving. You are not responsible for my interpretations of your many insights and proposals, and while your expansive imagination permeates many concepts used in this iv doctoral study on a person who was instrumental in pointing you, Na’illa and me in radical and Marxist directions, your insights and sociological and anthropological positions are unacknowledged notes and footnotes, even though you don’t like these footnotes, that I will always remember. They appear in interpretive ways throughout this thesis. Kim Siebert, you taught me techniques about how to read pictures and images; Ottilié Abrahams, you taught me about organization, integrities and love for children; and Crain Soudien, whom I’ve known since the early 1980s, who was part of Neville’s Marxist cells, and who wittingly and unwittingly managed my reconnection and reconciliation with Neville in late 2011 and early 2012, I’d like to say thank you. Marcus Solomon, I reported to you in the early 1980s at Sached Trust, and I know you are uncomfortable about the idea of me having had to “report” to you, but I did. Your Marxism was so rooted that it reminded me of my mother’s comfort food. I hope I’m not misrepresenting you, but I’d like to acknowledge your basic and I think primal instincts about loves, tastes and life. Your work ethic, your peculiarities and your fundamental respect for people confirmed that icons are human beings with their frailties and strengths. Theresa Solomon, I always thought you were courageous and firm in holding your own counsel. Thank you both for being a part of my political life that I shared in the early 1980s with my inspiring mother, Gamieda Dollie, and with Gezine Krüger, Melanie Walker, Brian Ashley (formerly Hotz), Mercia Andrews, Maria van Driel, Pumezo Lupuwana, Ian Phimister, Rita Edwards and Timothy Bruinders. I’d like to make a special mention of two people whose dedication to and passion for revolutionary change sustained me over many years. Derrick Naidoo, like me, you were a foot soldier of one of Neville’s many Marxist groups in the early 1980s. You and I saw each other almost once every week for at least two years, and I recall your dedication and tireless energy. Together with Neville as lead author, Frank van der Horst and Peter Meyer, you and I were part of a team that produced a critical document titled “Let us unite in the year of the United Front”, and we used the pseudonym, Stuurman. This was our explanation and our reasoning for creating and participating in the National Forum Committee, and it was our rationale for opposing a “popular front” whose later incarnation was the United Democratic Front launched in August 1983, two months after we had launched the National Forum Committee. With Neville’s guidance, I also wrote the short booklet, Nusas: A people’s history, and you and I travelled, once together and at other times separately, the country to v distribute these two and other documents. In different ways, I drew some of my strength from the example you set to violently and steadfastly oppose the apartheid-capitalist regime. Ashley du Plooy, I recruited you into Neville’s Marxist cells, and you brought a sophisticated rawness to politically organizing students at high schools, and then at universities. Your work ethic always astounded me and whatever task you were given or that you set yourself, you would doggedly go about getting it done in as short a time as possible. At times almost single-handedly, you brought out Solidarity newspaper, which was managed by Armien Abrahams, and you helped me collate and distribute the political journal, Free Azania, which I edited at Neville’s behest. Ashley and Derrick, you have made lasting imprints on me. I also would like to thank Miriam (Milly) Dollie and Zenobia Salie for looking after my mother in the last years of her life; Peter and Audrey Meyer; Jean Pease; Vivienne Baskin, who was a teacher at Harold Cressy High School, for introducing me to the wonders of “absurd theatre”, and who was the first person in my life who experimented with the works of Eugene Ionesco, and you did so in the obscene repression of the mid-1970s when I was still a high school student; Ayesha Rajah who accepted my invitation to join me as a teacher at Jakob Marengo Tutorial College in Windhoek, and who has remained my and Ottilié Abrahams’s constant friend; Salim Vally, who has been Neville’s consistent friend and political ally for about thirty years; Hergen Junge, Laura Sasman, Catherine Sasman, Da’oud Vries, Helga Hoveka, Gwen Lister, John Block, and Henrietta Sasman, who shared big parts of my chaotic life in the Namibia of the late 1980s and early 1990s;