Notes 1. Voortrekkers were groups of nineteenth- century Afrikaners who migrated north from the Cape colony into the South African interior to escape British rule. 2. ‘Township’ is the name given by colonial and later apartheid authorities to underdeveloped, badly resourced urban living areas, usually on the outskirts of white towns and cities, which were set aside for the black workforce. 3. See, for example, Liz Gunner on Zulu radio drama since 1941 (2000), David Coplan on township music and theatre (1985) and Isabel Hofmeyr on the long- established Afrikaans magazine Huisgenoot (1987). 4. In 1984 the NP launched what it called a ‘tricameral’ parliament, a flawed and divisive attempt at reforming the political system. After a referendum among white voters it gave limited political representation to people classi- fied as coloured and Indian, although black South Africans remained com- pletely excluded. Opposition to the system came from both the left and right and voting rates among non- whites remained extremely low, in a show of disapproval of what many viewed as puppet MPs. 5. The State of Emergency was declared in 1985 in 36 magisterial districts. It was extended across the whole country in 1986 and given an extra year to run in 1989. New measures brought in included the notorious 90- day law, in which suspects could be held without trial for 90 days, after which many were released and then re- arrested as they left the prison. 6. According to André Brink, ‘The widespread notion of “traditional Afrikaner unity” is based on a false reading of history: strife and division within Afrikanerdom has been much more in evidence than unity during the first three centuries of white South African history’ (1983, 17). 7. The Afrikaans portmanteau baaskap literally means boss- hood or boss- ness, the idea that whites should naturally be in control of blacks. 8. Goode and Ben- Yehuda suggest that food scares, for example, cannot prop- erly be called moral panics since they do not involve an easily recognisable folk devil. However, this argument does not take into account the fears of infection/pollution from outside or the deep- seated technophobias (Falkof 2010) that often lie at the heart of these panics, both of which suggest the possibility of an imagined external enemy, however ephemeral. 9. People arrested for alleged Satanism were anti- social loners like the Koekemoer brothers, mentioned above and discussed in more detail in Chapter 2. No arrests were ever made of people who could be proven to be related to the widespread ‘cult’ of Satanism. 10. Lists of satanic symbols appear in Personality magazine on 15 August 1988, in the Sunday Tribune on 2 October 1988 and in pamphlets by the evangelist Rodney Seale (1991, 19– 40) and the police sergeant Kobus Jonker (1997, 9). 11. During Egypt’s ‘“heavy metal scare” of 1997 … dozens of fans were arrested by State Security forces, and accused of involvement in satanic rituals as 200 Notes 201 well as the proliferation of drugs, sexual deviance, animal sacrifices, and defaming heavenly religions, among other allegations’ (Egypt Independent, 5 September 2012). 12. Both Michelle Smith and Lauren Stratford’s books were later discredited by investigative journalists (Allen and Midwinter 1990; Passantino, Passantino and Trott 1999). 13. On 10 April 2012, for example, the Daily Sun’s front page had the headline ‘Cops Raid Theta FM Over Satanism Claims!’, about a ‘community radio sta- tion that sparked a violent Satanism controversy’. The Satanism discussed here was largely indistinguishable from the newspaper’s description of witchcraft. 14. The American psychiatrist James Hunter had a number of patients who ‘remembered’ histories of SRA in the wake of the publication of Michelle Remembers. All of them had previously had diagnoses of multiple personality disorder (1998, 249). 15. The term ‘coloured’ in South Africa is a complicated one. Briefly, it refers to people of mixed race, often with San and Malay heritage, and suggests a particular spatial, linguistic and cultural history. It was one of the apartheid government’s four terms of racial designation and remains in common use today (see, for example, Erasmus 2001). 16. Backmasking is a technique of recording phrases backwards in popular songs. It has often been cited in episodes of moral panic as it is believed to send hidden messages subliminally to the listener’s brain without conscious mediation. 17. Gareth Medway includes Solms in a list of over- zealous Satan- hunters whose actions most resembled the template of the witch hunt (2001, 259). Solms was also involved in a number of swoops on gay clubs in Cape Town, claim- ing to be cracking down on child abuse ‘gangs’ (Retief 1994, 105). 18. The minibus kidnap story has remarkable staying power in southern Africa. A 2012 Satanism scare at a school in Mufakose, in Harare, Zimbabwe, fea- tured schoolchildren being ‘abducted’ in a white minibus in order to take part in satanic rituals (The Herald, 6 March 2012). 19. This correlation between Satanist and abject can only go so far. Kristeva says that that which causes abjection is ‘what disturbs identity, system, order. What does not respect borders, positions, rules’ (1982, 4). Despite disgusting rituals and base criminality, the Satanist, in her compulsory whiteness, was an obedient respecter of the borders of apartheid South Africa. 20. Swanson also gives the example of how this ‘sanitation syndrome’ worked in Dakar, where segregation was rationalised as medical quarantine (1977, 398). 21. See, for example, Mike Nicol’s novel The Ibis Tapestry (1999), Etienne van Heerden’s short story ‘My Kubaan’ (1987) and Darrel Roodt’s film The Stick (1988). 22. See, for example, Medway (2001), Newton (1987) and Richardson, Best and Bromley (1991). 23. There is another ‘Oriental’ menace implied here. Both Showalter (1997, 175) and Victor (1991, 232) point out the debt that satanic iconography owes to the blood libel, a myth that accuses Jews of stealing and murdering Christian babies in order to drink their blood, and which has been responsible for 202 Notes countless acts of anti- Semitic violence across the centuries. It is likely that fear of Satanism in South Africa drew at least some of its affect from a repudi- ated nationalist anti- Semitism that had its roots in long- standing economic resentment and Afrikaner ideologues’ covert support for Nazism (Giliomee 2003, 417– 42; Dubow 1992; Marks 2004). 24. This temporal crisis/failure of futurity was radically rewritten in the rhetoric of the TRC, which had to confront the ‘relationship between the truth of an abominable past and the possibility of a properly democratic future’ (Dawes 1997, 2). 25. The late apartheid period was laden with temporal significance for many South Africans. Chidester observes that for the ANC too this was a ‘sacred time, a time outside of ordinary time, in which the crucial moment had arrived’ (1991, 147). 26. The HNP was formed in 1969 as a response to a perceived easing of apartheid within the NP. It advocated white socialism, total racial segregation and for- malising Afrikaans as the only official language. Its heyday came in the late 1980s but by the 1990s it had become a marginal force (M. du Toit 2003, 38– 46). The HNP is still active in South Africa today, aiming for ‘die herstel van die Afrikanervolk se vryheid in sy vaderland Suid- Afrika, vir die uitbouing van Afrikaner- nasionalisme en vir die belange van die Blankes in Suid- Afrika in die algemeen’ (‘reparation of the Afrikaner nation’s freedom in its fatherland South Africa, for the expansion of Afrikaner- nationalism and for the inter- ests of Whites in general in South Africa’; Herstigte Nasionale Party n.d.). 27. One exception is the commentator Sam Bloomberg, discussed in Chapter 8. Bloomberg’s commentary on family murderers was consistently critical and blamed fathers’ immaturity and sexual problems (e.g. Sunday Star, 17 January 1988). 28. Despite these dubious beginnings and its status as the only national English- language newspaper that was generally favourable to the apartheid regime, The Citizen still exists today. 29. Sources repeating South Africa’s apparent monopoly on family murder include The Star (19 July 1987), Cape Times (21 September 1987), Weekend Argus (3 December 1988) and Femina (March 1989). 30. Megan Vaughan points to frequent cases that could be called ‘family murder’ in the early colonial courts of central Africa, many of which involved similar tales of impotence and extreme violence meted out in mitigation for sexual failure (1991, 104– 5). 31. Bakkie is Afrikaans slang for an open- backed pick- up truck. It is also a meto- nym for a certain type of cultural identification: like braais and rugby, bakkie ownership is a sign of Afrikaner manhood. 32. American researchers working on family murder have also suggested that the availability of firearms may have a lot to do with high rates of these sorts of killings (Auchter 2010). 33. This term was coined by sociologist Edward A. Ross in 1901. It came into common currency after it was used by Edward Roosevelt to suggest that women who insisted on working instead of having children were imperil- ling the existence of the white American ‘race’: ‘Refusing to bear children was the same sort of racial crime as refusing to fight for racial advancement’ (Bederman 1995, 202). Notes 203 34. The NGK did produce theologians who took powerful anti- apartheid stands. Notable dissenters included B.B. Keet and Ben Marais, both of whom ques- tioned the doctrinal validity of the religious justification of apartheid, as well as Beyers Naudé, who was involved in organising the 1960 World Council of Churches conference in Cottesloe , Johannesburg. The Cottesloe statement against racism, spurred by the Sharpeville massacre, was condemned by apartheid theologians and rejected by the NGK (Chidester 1991).