Elizabeth Lowry

‘The personal life is dead,’ Pasternak wrote in Doctor Zhivago – ‘history has killed it.’ In J.M. Coetzee’s new novel, Disgrace, which is set in a violent post-apartheid South Africa, David Lurie, a Cape Town academic, reaches a similar conclusion when his daughter Lucy is gang-raped by three black men at her isolated homestead in the Eastern Cape. ‘But why did they hate me so?’ Lucy asks. ‘I had never set eyes on them.’ ‘It was history speaking through them,’ her father replies. ‘A history of wrong. Think of it that way, if it helps. It may have seemed personal, but it wasn’t.’ Lucy decides not to press charges, believing that this rape, in the South African context, is not ‘a public matter’. In the face of irresistible historical change – the collapse of a corrupt order – the claims of the individual are necessarily of secondary importance, even irrelevant. Pasternak, of course, did not believe this. Does Coetzee?’‘

In the English popular imagination, the grimly oligarchic Old South Africa, with its smug suburban swimmingpools, bullish police force, forbidden wines and ostracised sports teams, has become the sunny New South Africa, a country against which the rest of the civilised world may once again safely play cricket and where a holiday hardly registers on your credit card. The Anti-Apartheid Organisation has been disbanded. Fergal Keane has packed up his microphone and gone home. In Trafalgar Square, a beaming Nelson Mandela casts a paternal eye over the lobby of South Africa House. Joseph Shabalala and Ladysmith Black Mambazo have been signed up by Heinz to carol ‘Inkanyezi Nezazi’ in an advertisment showing blond children eating tomato soup. In Britain we are occasionally treated to a television documentary or news headline about the spread of Aids among South Africa’s black population, the decline in the rand or the alarmingly high crime rate, but most non-South Africans probably know little more about South Africa and its bewilderingly pluralistic society than they did before. One group, however, is always present and easily located on the Uitlander’s mental map. Just outside the boundaries of moral decency – beyond the pale, so to speak – there is a thorny area inhabited by parochial plutocrats speaking an incomprehensible variant of Dutch. It is marked: ‘Here be Afrikaners.’’‘

I am going to end up talking about love, but let me start by talking about money. Money, as Marx tells us, is the enemy of mankind and social bonds. ‘If you suppose man to be man and his relation to be a human one,’ he writes, ‘then you can only exchange love for love, trust for trust.’ Money, on the other hand, ‘changes fidelity into infidelity, love into hate,...