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The Individual, Auto/biography and History in South Africa

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“merged <strong>in</strong>extricably until 1961”. When Fischer went underground after desert<strong>in</strong>g from<br />

his trial <strong>in</strong> 1964, his preparation had <strong>in</strong>cluded devis<strong>in</strong>g plans for disguises, safe houses<br />

<strong>and</strong> “contact rout<strong>in</strong>es”. In a “play with images”, <strong>and</strong> amid rumours of plastic surgery,<br />

Fischer had resorted to a false name, the evocatively chosen Douglas Black, <strong>and</strong> spent<br />

most of his time “<strong>in</strong> solitude <strong>in</strong> an identity that wasn’t altogether his”. 214 While on the<br />

run, his life became the stuff of rumour <strong>and</strong> legend, with fantastic suggestions of where<br />

he had moved to, how he had been disguised, <strong>and</strong> what racial <strong>and</strong> other identities he<br />

had adopted.<br />

In an overall assessment, Cl<strong>in</strong>gman suggested that Fischer’s “greatest effects were<br />

symbolic rather than practical”. While underground <strong>and</strong> wanted by police, Fischer had<br />

become “the ‘Red’ equivalent” of the ‘Black Pimpernel’, the name given to Nelson<br />

M<strong>and</strong>ela, when he had been on the run <strong>in</strong> the early 1960s. Despite “all the opportunities<br />

<strong>and</strong> temptations of the world to which he was heir”, Fischer became known for his<br />

demonstrated commitment <strong>and</strong> “liv<strong>in</strong>g solidarity with the oppressed”. To Blacks,<br />

argued Cl<strong>in</strong>gman, Fischer had become “a nearly mythic figure, the one white man<br />

prepared to signal his devotion to justice with his life”. 215 Indeed, for Cl<strong>in</strong>gman,<br />

Fischer’s identity had been def<strong>in</strong>ed by the fact that he had “obeyed the moral laws of the<br />

gods <strong>and</strong> not of men” <strong>and</strong> by his ability to susta<strong>in</strong> identity “<strong>in</strong> circumstances which<br />

make that no longer possible”. As a symbol, Fischer became “the reverse image of<br />

Nelson M<strong>and</strong>ela”. M<strong>and</strong>ela was “the hero resurrected from the underworld”, the<br />

“embodiment of renewal comb<strong>in</strong><strong>in</strong>g youth <strong>and</strong> age, <strong>in</strong> whom the cycle of rebirth came<br />

through to its redemptive fulfilment”. In contrast, Fischer was “the one who had to<br />

succumb”, tak<strong>in</strong>g “the burdens of his people upon him”, “pay<strong>in</strong>g for their s<strong>in</strong>s as an<br />

Afrikaner, dy<strong>in</strong>g because there was no place for him except <strong>in</strong> some non‐existent<br />

future”. 216<br />

214 Stephen Cl<strong>in</strong>gman, Bram Fischer, pp 240, 247‐8, 354‐367.<br />

215 Stephen Cl<strong>in</strong>gman, Bram Fischer, pp 373, 376.<br />

216 Stephen Cl<strong>in</strong>gman, Bram Fischer, pp 451, 456.<br />

183

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