Back to Index , Back to April 25 Index

Opinions, Comments and Submissions
April 25, 2002

Response to comments and criticism of "Proxy Liberty: A Few Good Niggers"
Brian X

I have had quite some interesting and stimulating responses by those who have read Proxy Liberty (A Few Good Niggers). But much more interestingly I have also heard from a few outraged readers expressing shock at the language used in the short story, and it is this that leads me to crawl out of my hole to give a few clarifications.

I do not think it is simply the language that some readers may find insurmountable but the device that is used. The fact that it works by way of a total subjugation of the reader’s perception of things by the racially chauvinist and omnipotent being (from which the story is perceived) does demand that the reader liberate him/herself from any sense of social taboos if not a paradigm shift. The reason being that in the story one will invariably be forced to see things through the goggles of the very racist mind that they despise so much. A natural reaction to this is predictably outrage against the hijacking of one’s viewpoint as a reader by this chauvinist omnipotence and the "unnecessary" race sentiment that it "recklessly" sprinkles over the obviously ludicrous happenings in the story, thereby clouding up issues.

If one where therefore to be able to get themselves on ground zero in terms of social taboos and a host of other inhibitions, they would realise that this device of a racist perspective creates a two tier story where at one level it is a satire of happenings in Zimbabwe while at another it mirrors the violent hijacking of people’s opinions in the country, where people are, against their will being forced (through a polarisation of every aspect of their lives) to confront their existence on the repugnant terms of race.

One of the greatest tragedies of people I believe is that they are open to imprisonment by their own concepts. Violence in the history of mankind has always been a primitive expression of transcendence and power. The reason why we can not deal with it is partly because our elaborate social concepts are much more concerned with its spectacular if not cosmic aspect than its anthropological significance; a realisation which may help one appreciate its role in the story in question.

But then again on the other hand if the story comes across as sadistic in its approach, it is probably because it is the product of equally sadistic and untenable social conditions. And anyway what is writing that does not seek to transcend the natural and social order? As a writer I would like to think that meaning comes out of testing and pushing the limits as a means of feeling out the limits of my times and mind. If I can not spread my mental arms out to the point where I feel the social limits, then there is no point writing; no meaning to anything. And how do you begin to have faith in your infinite dimensions as a being if you’ve never dared spread the wings of your mind simply because they stretch beyond your social or mental cage? Such questions may explain why the Marquis de Sade would mean a lot more for Zimbabwean right now than say Cinderella.

Brian X - kutamba_hangu@yahoo.com

PS: To add a little more about violence: historically and otherwise, resort to violence has always had the social ability to turn one from being object to subject. That is why I believe that in these trying times in Zimbabwe, if Jesus was to find himself somewhere in violence torn Gokwe, even he and his horde of impressionable fishermen would be wielding sticks and machetes much to the glee of God above. And it wouldn’t be because they delight in gory activities, but because even they in their blokish ignorance would have instinctively realised the danger of being turned into helpless objects by their violent environment. It’s a social reality that exposes the naivety of principles like pacificism and the foolishness of dreaming of another social order without first deconstructing the human being.

Please credit www.kubatana.net if you make use of material from this website. This work is licensed under a Creative Commons License unless stated otherwise.

TOP