Julia Seirlis

Stand-up comedy raises questions about the quality of and limits to democracy in post-apartheid South Africa. It does so by telling a before democracy and after apartheid story in the mushrooming of comedians and comedy venues and in the generational differences between comedians and their approaches to comedy since 1994. This before-and-after story marks out boundaries between the old puritanical strictures and censorship of the National Party's apartheid and the new possibilities for freedom and enjoyment in a democracy riddled with profound social and political problems of extreme violence and poverty — and run by the ANC, a ruling party with a strong sense of entitlement to State power.

Stand-up comedy raises questions about the quality of and limits to democracy in post-apartheid South Africa. It does so by telling a before democracy and after apartheid story in the mushrooming of comedians and comedy venues and in the generational differences between comedians and their approaches to comedy since 1994. This before-and-after story marks out boundaries between the old puritanical strictures and censorship of the National Party's apartheid and the new possibilities for freedom and enjoyment in a democracy riddled with profound social and political problems of extreme violence and poverty — and run by the ANC, a ruling party with a strong sense of entitlement to State power.

This article shows how the experiences, treatment and depictions of Coloured ("mixed race") soldiers in Rhodesia between 1939 and 1980 expose how the military and militraisation throw into sharp relief the relationships between race, nation, citizenship and identity.

This article examines the ramifications of the complex relationships between race and space for definitions of the nation and national identity in Rhodesia and Zimbabwe. Most generally, the workings of race and space helped polarize Rhodesia and Zimbabwe between what was set up as ‘white’ and ‘black’, and limit the struggle for power and claims on belonging to those two poles. Racial identity was inscribed into spatial sensibilities and organization so that white space (the city) functioned as a series of islands and black space (the countryside) activated organic assertions of autochthony. More specifically, race and space informed the creation of an intermediate racial category, ‘Coloured’, with no substantive claim to a ‘real’ or ‘full’ identity and with no authoritative claim to the physical soil of the country.