评曼德拉的民族和解政策

南非曾经是世界上惟一通过立法和行政手段实行种族隔离制度的国家。在争取种族平等与自由的斗争中,南非人民历尽艰难曲折,最终以和平方式结束了种族主义统治。1994年4月27日南非举行了首次多种族的全民大选,建立了民族团结政府。曼德拉及其领导的非洲人国民大会积极推行民族和解政策,使南非避免了一场民族仇杀,终于完成了黑人解放的历史使命。它告诉人们,在解决民族争端的过程中,宽容、灵活是一种非常重要的态度与方法。     

On the Mandela Spirit and Its Global Significance

This year marks the 100th anniversary of Nelson Mandela’s birth. The reason the global media reacted strongly to the news of Mandela’s death five years ago can be found in his lasting contributions and his immortal spirit. Mandela’s spirit is characterized by the noble ideals of opposing apartheid and achieving democracy, freedom and equality; by his philosophy of reconciliation, marked by magnanimity and forgiveness; by his principled stand for peace and justice in Africa and the world; by his political wisdom in summing up the situation and meeting the challenges of the times, evinced in his quitting office at the peak of his political life; by his thankfulness for help and concern for vulnerable groups; and by his personal charm, as reflected in his magnanimity, sense of humor, sincerity and sense of equality. These six qualities are closely connected and constitute a dialectical unity. South Africa is the birthplace of Mandela and the soil in which the Mandela spirit grew. The fact that South Africa produced a Mandela is closely connected with his historical era and the social environment, as well as the influence of countries around the world and the international support he received. Above all, however, Mandela’s rise was closely tied to his noble ideals and outstanding character. In a word, the internal and external origins of the Mandela spirit complement and illuminate each other. The Mandela spirit is rooted in South Africa, yet it belongs to the whole world and the whole human race. Its radiant reason, dynamism and strong personal influence will continue to illuminate our world with an eternal charisma. The world of today needs the Mandela spirit more than ever.     

An interview with George Hallett

The distinguished South African photographer George Hallett speaks about his childhood, schooling, career in photography, exile in Europe and return to South Africa. Born in District Six and raised in Hout Bay, Hallett was introduced to the world of politics, literature and art by the novelist Richard Rive, who was his high school English teacher, and by the poet James Matthews and artist Peter Clarke, who became friends, as well as mentors. Hallett began his photographic career in Cape Town, but, struggling under the restrictions of life under apartheid, soon left for London. In Britain and, later, France and the Netherlands, he established himself as a leading photojournalist and fine art photographer. After brief stays in the United States and Zimbabwe, he returned to South Africa to photograph the 1994 elections for the African National Congress.     

曼德拉山岩画的存在论分析

无论是从被视知觉感觉到或经验到的意义和物体或现象来看,还是就曼德拉山岩画自身生存的具体语境而言,整个曼德拉山岩画视觉语言系统都可以被区分为独体岩画和合体岩画两个子系统。前者指内部有着一定结构关系的、相对独立存在的、意义相对完满自足的单个岩画形式,后者指由两个或两个以上独体岩画形式结构的、相对独立存在的岩画形式。曼德拉山岩画里比较多的是合体岩画形式。     

The pipeline: Botswana’s reception of refugees, 1956–68

This paper covers Botswana’s emergence as a place of refuge from its troubled white‐ruled neighbours. Botswana’s reception of refugees is seen as a symptom of, and as a catalyst for, its growing identification as a distinct nation in the region. From 1956, Bechuanaland colonial authorities distanced themselves from apartheid South Africa, and from 1957–58 the country received significant influxes of political refugees. The paper pays particular attention to the ‘pipeline’ that took refugees north across the Zambezi. This was initially protected from local police interference probably by Britain’s Secret Intelligence Service (MI6). Nelson Mandela, alias ‘David Motsamayi’, used the pipeline ‘down’ as well as ‘up’ to re‐enter South Africa. Such arrangements continued through independence in 1966 but were almost terminated when guerrilla fighters tried to use Botswana as a refuge in 1966–67. Revaluation of policy towards refugees within Botswana government circles resulted after 1969 in more overt moral support for liberation movements and, boosted by new economic strength, more self‐confident assertion of national sovereignty against neighbouring countries. This set the scene for Botswana to receive a huge influx of refugees as a result of the Soweto rising of 1976.     

“The Consummate Material Girl?”

This paper examines one facet of the media persona of high profile South African liberation struggle figure, Winnie Madikizela-Mandela: how English-language media represented her conspicuous consumption during a monumental decade in the country's history, the 1990s. In the framework of theories of post-coloniality and intersectionality, the paper analyses the discourses in a corpus of thematically coherent media texts featuring Winnie's lifestyle and consumption practices. Media narratives of Winnie's taste for “diamonds,” “champagne,” “mansions,” and “expensive clothes” are deconstructed as ideologically loaded and influenced by racialized and gendered power struggles. The extent to which Winnie is presented as having “sold out” on the liberation struggle and having “bought in” to neoliberal values is theorized in the context of the politics of wealth and poverty in a newly liberated society.     

微博文本中“曼德拉逝世”相关话题的互文性解读

曼德拉逝世后,围绕其展开的相关话题一度成为国内外媒体和网络舆论关注的热点。在微博舆论场中,有关“曼德拉逝世”话题的相关文本,呈现出强烈的互文性特征,各种观点交相竞递,多元交互,以多种互动模式和互文性手段,推动着微博舆情的演变。微博文本的互文性分析,对于探究微博话语的生成和理解机制,解析微博舆论的动态建构,具有重要的意义。