{"title":"The discrete charm of apartheid: the reverse side of narcissistic culture","authors":"P. Orekhovsky, V. Razumov","doi":"10.21684/2587-8484-2022-6-2-8-23","DOIUrl":null,"url":null,"abstract":"Since the French Revolution of 1789 the tendency for social equality had been enhanced. Egalitarian movements become dominant in the 19th -20th centuries, vividly manifesting in the revolutions in Russia, China, Mexico, and in the national liberation movements. The only important exception, the system of apartheid in South Africa, where social discrimination was based on racial segregation, opposed that tendency. In the 21st century, apartheid based on a “biological” racial attribute officially ceased to exist, but if the “race” was considered as social signs according to G. Le Bon and other social thinkers of the 19th century, then, oddly enough, apartheid not only persisted, but gradually intensified. The subdivision of people into representatives of “higher” and “lower” categories took place not only within the caste system that persisted in relatively poor India, but also in rich countries with their sophisticated legal regime, dividing people into “citizens” and “non-citizens”, “labor migrants” and holders of “residence permit”. According to the authors, apartheid has organically integrated into the narcissistic culture which is specific for postmodernism and has fixed in various rhetorical, legal, and economic practices. At the same time, apartheid remains a taboo concept, but in many segments of public life, interested actors are seeking to give it a legal form. The subject matter of apartheid is rapidly updated in the second or third decades of the 21st century. The events of the past two years have awakened the interest in the theme of apartheid, demonstrating its ability to adapt to the social changes in the environment. None of infectious disease has caused such massive social segregation as the COVID-19. In line with the development of narcissism, the inversion of racial relations are explained, when the roles and social positions of the black and white people are reversed. At the same time, the former should feel guilty for the exploitation of the former for centuries in Europe and America.","PeriodicalId":286622,"journal":{"name":"Siberian Socium","volume":"16 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Siberian Socium","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.21684/2587-8484-2022-6-2-8-23","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
Abstract
Since the French Revolution of 1789 the tendency for social equality had been enhanced. Egalitarian movements become dominant in the 19th -20th centuries, vividly manifesting in the revolutions in Russia, China, Mexico, and in the national liberation movements. The only important exception, the system of apartheid in South Africa, where social discrimination was based on racial segregation, opposed that tendency. In the 21st century, apartheid based on a “biological” racial attribute officially ceased to exist, but if the “race” was considered as social signs according to G. Le Bon and other social thinkers of the 19th century, then, oddly enough, apartheid not only persisted, but gradually intensified. The subdivision of people into representatives of “higher” and “lower” categories took place not only within the caste system that persisted in relatively poor India, but also in rich countries with their sophisticated legal regime, dividing people into “citizens” and “non-citizens”, “labor migrants” and holders of “residence permit”. According to the authors, apartheid has organically integrated into the narcissistic culture which is specific for postmodernism and has fixed in various rhetorical, legal, and economic practices. At the same time, apartheid remains a taboo concept, but in many segments of public life, interested actors are seeking to give it a legal form. The subject matter of apartheid is rapidly updated in the second or third decades of the 21st century. The events of the past two years have awakened the interest in the theme of apartheid, demonstrating its ability to adapt to the social changes in the environment. None of infectious disease has caused such massive social segregation as the COVID-19. In line with the development of narcissism, the inversion of racial relations are explained, when the roles and social positions of the black and white people are reversed. At the same time, the former should feel guilty for the exploitation of the former for centuries in Europe and America.
自1789年法国大革命以来,社会平等的趋势得到了加强。平等主义运动在19 -20世纪占据主导地位,在俄国、中国、墨西哥的革命和民族解放运动中表现得淋漓尽致。唯一重要的例外是南非的种族隔离制度,那里的社会歧视是以种族隔离为基础的,它反对这种趋势。在21世纪,基于“生物”种族属性的种族隔离正式不复存在,但如果按照勒邦(G. Le Bon)和其他19世纪的社会思想家的观点,“种族”被视为社会标志,那么奇怪的是,种族隔离不仅持续存在,而且逐渐加剧。将人划分为“高级”和“低级”的代表,不仅发生在相对贫穷的印度的种姓制度中,也发生在拥有完善法律制度的富裕国家,将人划分为“公民”和“非公民”,“劳工移民”和“居留许可”持有者。根据作者的说法,种族隔离已经有机地融入了后现代主义特有的自恋文化,并固定在各种修辞、法律和经济实践中。与此同时,种族隔离仍然是一个禁忌的概念,但在公共生活的许多方面,感兴趣的行动者正在设法使其具有法律形式。种族隔离的主题在21世纪的第二或第三个十年中迅速更新。过去两年发生的事件唤起了人们对种族隔离主题的兴趣,表明它有能力适应环境中的社会变化。没有一种传染病像新冠肺炎那样造成如此大规模的社会隔离。根据自恋的发展,解释了种族关系的颠倒,即黑人和白人的角色和社会地位的颠倒。与此同时,前者应该为几个世纪以来在欧美对前者的剥削感到内疚。