Scielo RSS http://www.scielo.org.za/rss.php?pid=1015-604620140001&lang=en vol. num. 46 lang. en http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1015-60462014000100001&lng=en&nrm=iso&tlng=en http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1015-60462014000100002&lng=en&nrm=iso&tlng=en http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1015-60462014000100003&lng=en&nrm=iso&tlng=en http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1015-60462014000100004&lng=en&nrm=iso&tlng=en http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1015-60462014000100005&lng=en&nrm=iso&tlng=en http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1015-60462014000100006&lng=en&nrm=iso&tlng=en This paper opens up a series of windows on racialised life in past and present South Africa as a way arguing for the value of antagonism as a mode ofcritical enquiry. Sampling a cross-section of recent writing on South African race politics, the paper calls attention both to strident critiques of white privilege, and to concerns over allegedly anti-white populism. Chabani Manganyi's notion of the violent reverie is used to argue that such oppositional critique affords a crucial expressive modality, which perhaps unexpectedly, lessens the subjective (self-directed) violence of the historically oppressed and decreases rather than increases the possibility of objective violence between oppressor and oppressed. The paper also draws on a series of philosophical, psychoanalytic and political motifs - the ideas of "no hope", the Lacanian concept of the imaginary, and Mngxitama's notion of the failure of interracial dialogue - as a means of drawing attention to the readiness with which we often succumb to comforting social myths. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1015-60462014000100007&lng=en&nrm=iso&tlng=en This paper opens up a series of windows on racialised life in past and present South Africa as a way arguing for the value of antagonism as a mode ofcritical enquiry. Sampling a cross-section of recent writing on South African race politics, the paper calls attention both to strident critiques of white privilege, and to concerns over allegedly anti-white populism. Chabani Manganyi's notion of the violent reverie is used to argue that such oppositional critique affords a crucial expressive modality, which perhaps unexpectedly, lessens the subjective (self-directed) violence of the historically oppressed and decreases rather than increases the possibility of objective violence between oppressor and oppressed. The paper also draws on a series of philosophical, psychoanalytic and political motifs - the ideas of "no hope", the Lacanian concept of the imaginary, and Mngxitama's notion of the failure of interracial dialogue - as a means of drawing attention to the readiness with which we often succumb to comforting social myths. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1015-60462014000100008&lng=en&nrm=iso&tlng=en This paper opens up a series of windows on racialised life in past and present South Africa as a way arguing for the value of antagonism as a mode ofcritical enquiry. Sampling a cross-section of recent writing on South African race politics, the paper calls attention both to strident critiques of white privilege, and to concerns over allegedly anti-white populism. Chabani Manganyi's notion of the violent reverie is used to argue that such oppositional critique affords a crucial expressive modality, which perhaps unexpectedly, lessens the subjective (self-directed) violence of the historically oppressed and decreases rather than increases the possibility of objective violence between oppressor and oppressed. The paper also draws on a series of philosophical, psychoanalytic and political motifs - the ideas of "no hope", the Lacanian concept of the imaginary, and Mngxitama's notion of the failure of interracial dialogue - as a means of drawing attention to the readiness with which we often succumb to comforting social myths. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1015-60462014000100009&lng=en&nrm=iso&tlng=en This paper opens up a series of windows on racialised life in past and present South Africa as a way arguing for the value of antagonism as a mode ofcritical enquiry. Sampling a cross-section of recent writing on South African race politics, the paper calls attention both to strident critiques of white privilege, and to concerns over allegedly anti-white populism. Chabani Manganyi's notion of the violent reverie is used to argue that such oppositional critique affords a crucial expressive modality, which perhaps unexpectedly, lessens the subjective (self-directed) violence of the historically oppressed and decreases rather than increases the possibility of objective violence between oppressor and oppressed. The paper also draws on a series of philosophical, psychoanalytic and political motifs - the ideas of "no hope", the Lacanian concept of the imaginary, and Mngxitama's notion of the failure of interracial dialogue - as a means of drawing attention to the readiness with which we often succumb to comforting social myths. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1015-60462014000100010&lng=en&nrm=iso&tlng=en This paper opens up a series of windows on racialised life in past and present South Africa as a way arguing for the value of antagonism as a mode ofcritical enquiry. Sampling a cross-section of recent writing on South African race politics, the paper calls attention both to strident critiques of white privilege, and to concerns over allegedly anti-white populism. Chabani Manganyi's notion of the violent reverie is used to argue that such oppositional critique affords a crucial expressive modality, which perhaps unexpectedly, lessens the subjective (self-directed) violence of the historically oppressed and decreases rather than increases the possibility of objective violence between oppressor and oppressed. The paper also draws on a series of philosophical, psychoanalytic and political motifs - the ideas of "no hope", the Lacanian concept of the imaginary, and Mngxitama's notion of the failure of interracial dialogue - as a means of drawing attention to the readiness with which we often succumb to comforting social myths. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1015-60462014000100011&lng=en&nrm=iso&tlng=en Tradition is an ubiquitous yet in the main veiled question in the annals of Psychology in Society (PINS) and critical psychology. The traditions I have in mind are what might be provisionally be referred to as "African traditions". Critical psychology seems to be comfortable with neglecting doing some self-examination on its African traditions or absence thereof. In this article I thus reflect on PINS's and critical psychology's knowledge traditions, including our intellectual ancestry, and their dis/connections to Africa. I suggest that we might want to ask ourselves questions such as what, for whom is, and why a critical psychology, in a recently liberated society, on this continent, today, if it is not simply and mainly opposed to mainstream psychology. I contend that it is important within the context of imperial and colonial knowledge that marginalises thought from the global South for critical psychologists to account for their own traditions, not only others' traditions, and link to critical African thought from beyond our borders. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1015-60462014000100012&lng=en&nrm=iso&tlng=en In the aftermath of the 1980s legislation introduced under the "total strategy" of the South African government under then president PW Botha, critical social scientist groupings reflected on the intellectual and programmatic responses required to counter the racist and undemocratic policies of the time. Since the formal demise of these polices and despite the profound political shifts in 1994 to representative government, questions that reflect on the contemporary role of critical social science are still considered pertinent. We reflect on what the orientations of social science to government in our new and evolving democratic dispensation should be, and whether critical scientists can remain critical and work with government, or whether engagement with the state, of necessity, compromises criticality. The extensive and sustained nature of violence and injury, a leading contributor to South Africa's social and health malaise, has suggested that a coordinated, multi-sectoral and evidence-led partnership is required for its reduction. Our engagement with this issue has been through the development of a Strategic Framework for Violence and Injury Prevention, which we regard as indicative of some recognition by government of the inclusion of critical voices for an effective collective response. However, the critical scholars in this engagement process faced multiple challenges, including contrasting understandings of violence and injury, which may have diluted the contributions of critical scholarship.