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The Individual, Auto/biography and History in South Africa

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as auto<strong>biography</strong>, <strong>in</strong> what was presented as M<strong>and</strong>ela’s own words. In important ways the<br />

text was M<strong>and</strong>ela’s. However, the scale of <strong>in</strong>tervention entailed <strong>in</strong> <strong>in</strong>terview<strong>in</strong>g,<br />

overwrit<strong>in</strong>g, rewrit<strong>in</strong>g, edit<strong>in</strong>g, add<strong>in</strong>g, abridg<strong>in</strong>g <strong>and</strong> reorder<strong>in</strong>g suggests that <strong>in</strong> crucial<br />

ways, the production of M<strong>and</strong>ela <strong>in</strong> Long Walk was as much <strong>biography</strong> as auto<strong>biography</strong>,<br />

the two operat<strong>in</strong>g together. Nevertheless, it is the autobiogaphical ‘I’ that gave Long Walk,<br />

the epic life story of struggle, sacrifice, resilience, survival <strong>and</strong> victory, its authoritative<br />

<strong>and</strong> sacrosanct quality <strong>and</strong> status of truth. 197 It also served to produce M<strong>and</strong>ela <strong>in</strong> perhaps<br />

the most personal way, enabl<strong>in</strong>g for the reader not only a first‐h<strong>and</strong> encounter with “one<br />

of the great moral <strong>and</strong> political leaders of our time”, 198 but also an experience of emotional<br />

closeness <strong>and</strong> direct communication with the pater familias.<br />

Moreover the text itself, once published acquired its own <strong>biography</strong>. This happened <strong>in</strong><br />

relation to who read it, where it was circulated <strong>and</strong> the mean<strong>in</strong>gs that were attached to it<br />

as a cultural product <strong>and</strong> icon by layers of <strong>South</strong> <strong>Africa</strong>ns <strong>and</strong> outsiders seek<strong>in</strong>g to<br />

underst<strong>and</strong> <strong>South</strong> <strong>Africa</strong> <strong>and</strong> its leader. 199 <strong>The</strong> transformation of Long Walk <strong>in</strong>to further<br />

forms, from hard back to soft cover, abridged <strong>and</strong> illustrated <strong>and</strong> its entry, <strong>in</strong> these<br />

changed forms, <strong>in</strong>to worlds of read<strong>in</strong>g <strong>and</strong> imag<strong>in</strong>ation different from the orig<strong>in</strong>al were<br />

part of the <strong>biography</strong> of the book. <strong>The</strong> auto/biographical text, now with its own<br />

<strong>biography</strong>, had taken on a life of its own, as icon, cultural object <strong>and</strong> national symbol.<br />

Encounters <strong>in</strong> the act of read<strong>in</strong>g with a narration of the <strong>South</strong> <strong>Africa</strong>n past told through<br />

M<strong>and</strong>ela’s life resulted <strong>in</strong> new readers be<strong>in</strong>g <strong>in</strong>corporated <strong>in</strong>to the nation. This<br />

<strong>in</strong>corporative nationalism drew on different readership markets of different versions.<br />

Even outsiders, readers from other countries, were able to participate, <strong>and</strong> through<br />

read<strong>in</strong>g, they could simulate the fantasy of becom<strong>in</strong>g members of M<strong>and</strong>ela’s nation.<br />

197 A similar case of auto/<strong>biography</strong> was the ‘auto<strong>biography</strong>’ of Sam Nujoma, Where Others Wavered: <strong>The</strong><br />

<strong>Auto</strong><strong>biography</strong> of Sam Nujoma (London: PANAF, 2001), which was prepared by long‐time sympathiser<br />

with Namibian nationalism <strong>and</strong> SWAPO publicist, R<strong>and</strong>olph Vigne.<br />

198 Long Walk To Freedom, Dust Cover.<br />

199 In a poll of British readers run by Channel 4 TV <strong>and</strong> a bookstore cha<strong>in</strong>, Long Walk To Freedom made it<br />

(at 90th) <strong>in</strong>to the top 100 of the UK’s “best books of the [twentieth] century”. See Sunday Times, 16<br />

February 1997.<br />

261

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