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Twelve years after the transition from apartheid to democracy, South Africa remains a severely unequal society. On the one side of the divide are relatively prosperous white South Africans and an increasing black middle and upper class; and on the other side are harshly poor black South Africans. Despite decreasing interracial inequality, many white South Africans remain in a highly privileged position at the intersection of continued race and class systems of privilege. Research on whiteness in South Africa indicates that inequality is actively maintained by the discourses mobilised by white South Africans. This study was interested in furthering such research. A discourse analysis was applied to ten in-depth, semi-structured interviews with white, wealthy South Africans, to identify the ways in which meaning was being constructed around issues of poverty and development. j.B. Thompson's (1984) framework was applied to these discourses, to identify whether they were operating ideologically (to maintain unequal relations of race and class domination). Findings indicate that participants were mobilising discourses that function to maintain a system of race and class privilege. These findings have implications for the future focus of development strategy in South Africa.

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Different groups within South African society express disillusionment with the present through a discourse of betrayal in relation to the liberation movement-cum-governing-party of the African National Congress. This article focuses on a particular articulation of this discourse within two memory communities in the Western Cape (Bonteheuwel and Crossroads) who were embroiled in violence and political struggle during apartheid and continue to suffer conditions of structural violence in the post-apartheid era. It analyses the shared memory narrative of a ‘betrayed sacrifice’ to demonstrate a proposed theoretical concept of ‘knotted memories’ which describes the way in which past and present memories of suffering knot together to produce a lived affective condition of despair. It further considers what these everyday experiences of ‘knotted memories’ mean for re-thinking the nature of trauma and hope in relation to post-apartheid despair.

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