Saturday, November 15, 2025

Darker Shade of Pale: why I wrote a book about my grandfather and how it changed my view of him

 



Leslie Swartz, Stellenbosch University and Deborah Posel, University of Cape Town

Deborah Posel, the founding director of the Wits Institute for Social and Economic Research, an interdisciplinary research institute in the humanities and social sciences in South Africa, has published a new book, Darker Shade of Pale: Shtetl to Colony. Using a combination of personal memoir and historical inquiry, it retraces the early 20th century migration of Jewish people from the Russian Empire to colonial South Africa through one man’s life.

The book uncovers the hidden story of global migration at the turn of the 20th century from the Jewish territories of the Russian Empire, The Pale of Settlement, to the British colony of South Africa. It follows the author’s grandfather, Maurice Posel, whose struggles and disappointments mirror those of countless others, using the intimacy of a single story to illuminate a much broader set of issues.

Leslie Swartz, a psychology scholar and the editor-in-chief of the South African Journal of Science, talks to Posel about the book.


Leslie Swartz: A key feature for me is the vibrance and joy with which the book, though often dealing with painful issues, is written. I was interested to know how you came to write the book.

Deborah Posel: I had been working for years on a book – entitled Racial Material – on the politics of race and consumption. I had tons of material for the book, and I had absolutely loved researching it, including spending a year in the British Library. During that year, I was not looking for material on Jews, but Jews and Jewish issues kept crossing my page. I took note, but moved on.

I got back to South Africa, intending to write this hefty book. I began as did the COVID-19 lockdown. I started writing the first chapter of Racial Material as all our lives changed – in theory, an entirely free and unfettered time to write, but it was an unexpectedly joyless process.

At that moment, the conventions of academic writing were entirely alienating: nailing everything down in copious detail, reading all the available literature to find out what every single person had said about something in order to be able to make an argument, making sure that I had painstakingly chased after everything that could possibly be relevant, and very cautiously claiming only what this accumulation of evidence would tolerate. No doubt not every academic writes like that, but my academic writing is risk averse. I can and do make bold claims but only on the strength of this kind of effort.

Leslie Swartz: Which, may I say, distinguishes you from many social scientists in South Africa. This is part of why I love your work.

Deborah Posel: The other thing that I do when I write academically is that I make an argument – that’s at the core of academic writing, in my mind – and I sustain an argument that ties everything tightly together.

So I hauled myself through the first chapter but couldn’t face doing it again for the second one. I then decided to embrace the spirit of lockdown: do whatever you feel like doing, these are not normal times; here is an interregnum, so break out, cut loose. That’s when and how I started writing the Darker Shade of Pale book, having no clue where I was going, having no plan, no structure – a 180 degrees different approach from the way I would tackle academic writing.

The second big change for me was I wanted to write in a much more fluid way, more lyrically, more speculatively, more imaginatively, in ways that I thought would be inappropriate in academic writing. I started exploring literary devices that I probably would not use if I was writing what I would call an academic book.

Locked down and locked in, I broke out of my old way of writing. It was joyful. But it was also difficult, with new challenges. I now had two voices: as an historian, but also as a granddaughter. Initially I wasn’t sure how to speak in unison. Also, I had so little material about my grandfather’s life that I would call evidence – no letters, no diaries, very few people alive who could remember him, few photos. I decided early on that I didn’t want to fictionalise and make things up.

I wanted to create a narrative, however patchy and porous, that I knew to be reasonably accurate. That gave me my space. In fact, it required me to produce a story with gaps and shadows. Which is very explicit in the text. I make it clear that I’m giving my take on the possibilities that presented themselves to me.

I tried as far as possible to substantiate them, but I gave myself much more freedom to interpret and imagine. And along with that, writing about my grandfather‘s life became more emotional for me than would have been appropriate in an academic text. In this book, my feelings, though not the central concern, were current and live.

Leslie Swartz: I am glad that you “cut loose”. I view Darker Shade of Pale first and foremost as a cracking good read – a book I have earmarked to give to family members who are not academics but who are interested in migration, families, racial politics, marginalisation. For me it is also scholarly, painstakingly researched, important for any scholar of race and racialisation to read as well. In what way do you think it offers an understanding specifically of Jewish issues?

Deborah Posel: When I started writing this book I was so ignorant about Jewish history. I often asked myself: why, as a Jewish scholar of South Africa, had I paid absolutely no attention to Jews? Why had my intellectual peers also not done so? I had never considered questions about how you write Jews into South African history.

So I had a steep learning curve too, reading as much as I could find, and spending lots of time in South African archives, to produce a social history intertwined with my grandfather’s story. I tried to make sense of him, and his individual Jewishness, as made and unmade by his wider society.

It started with life in the shtetl (the name for a small town with a predominantly Jewish population in eastern Europe). I deliberately started there because most migration stories start when people get off the ship, as day one of the new life. But what did they come with? What was the headspace? What were the psyches that landed, and how well equipped or not were they psychologically to cope?

And I must say that I found the world of the shtetl staggeringly unexpected. Even the smallest shtetl was status-obsessed; failure was deeply shameful, even there.

The people who hadn’t made it in the shtetl were among those who left and tried to start new lives, another chance to make something of themselves. My great-grandfather was one of them, and he failed again. A shameful trajectory. It gave me an entirely different perspective on my grandfather, and his ill-fated son, unlikely, given his life in the shtetl, to realise the hopes and ambitions of his emigration. I had judged him all too readily and ignorantly. I started to feel sorry for him, which no doubt seeped into the writing.

Leslie: For me, the emotions have seeped into the writing and that is why this book is so good – disciplined and emotional at the same time. And an important read, I think, in world, Jewish and South African history.The Conversation

Leslie Swartz, Professor, Stellenbosch University and Deborah Posel, Professor of Sociology, University of Cape Town

This article is republished from The Conversation under a Creative Commons license. 

Sunday, March 23, 2025

SOUTH AFRICA LIVING IN CUCKOO LAND -

 Finally, the book is published on Amazon. A collection of riveting articles about South Africa. I am posting the introduction and first chapter of the book. Thank you for your support.

INTRODUCTION

South Africa a land of golden opportunities and a land of conflicting situations. Throughout history, South Africa has been a land of diverse cultures, habits and traumatic times. From Colonial rule to a Union, and onto an independent state, a barren land transformed into a magnificent country. Development and infrastructure professed to be the best. A country rich in mineral resources and abundant wealth. Rejection, apathy and suppression of human rights. Terrorists, murders and protests for freedom of the majority. From apartheid to democracy a moment of reflection and creation of a rainbow nation. 1994 the year when a new constitution was born and freedom for all the people of South Africa, equal rights, and equal opportunities. A dream come true for many but the hope and desire to live a stable life was shattered by greed, corruption, and crime. The influential leaders grasped the opportunity to take a working infrastructure, a sound economy and virtually destroy the fundamental human rights of South African citizens.

The inhuman practices of tribalism continue in the modern world. Xenophobia attacks and outright disrespect for humans is a regular occurrence today. The high rise of crime, corruption and fraud have turned a once thriving country into the murder capital of the world. The minority groups within the country are forced into poverty, rejected in public service and blamed for the current problems of today. Young activists, continue to protest and the government blames all the failings on Apartheid.
This book is about the corruption, the greed, the murders and white genocide happening in South Africa. 
Chapter 1
Apartheid was introduced into the South African culture in 1948 and demolished in 1994. Under apartheid racial divisions, created problems and the majority of South African suffered. The apartheid government continued to build a significant infrastructure and generates economic stability during this time. To relieve the pain of segregation among race groups, the government established townships and provided housing, education, medical and social structures. This did not absolve apartheid and kept segregation of race groups apart.  Apartheid did not stop the terrorist groups from fighting for freedom. Military training in communist countries and illegal weapons gave the terrorists groups the opportunity to fight for freedom. The main target of the terrorists were to bomb public places, select soft targets, women and children. Innocent people died, and border wars continued to expand while the Afrikaner government tried to keep the white people safe. The world called the terrorists ‘FREEDOM FIGHTERS’ and placed sanctions on South Africa. Negotiations with the African National Congress (ANC) terrorist group began and a new constitution was written to ensure ALL people will have freedom, liberty and peace.

South Africa is a majestically ever-changing land of opportunities, diverse cultures and breathtakingly beautiful, scenic landscapes. South Africa is an egalitarian rainbow nation with the most official languages in the world dominated by the communication and conflict among the different ethnic groups. English, Afrikaans, Zulu, Xhosa, Sesotho, Setswana, Sepedi, Xitsonga, siSwati, isiNdebele, and Tshivenda are the official languages, and the history and culture of each ethnic group is unique to the different people of the land.

The nationality of South African people is described as white, black, Zulu or Afrikaans people. The populace of this country experience difficulty in referring to themselves as South Africans. The identification of people is never an ordinary South African; it is extended by Indian, Colored, Zulu, Xhosa or Black.

There is no clear signal if South Africa will become a united with one cohesive people. South Africa is now a democratic country offering freedom for all its citizens with equal opportunities. Yet the constant struggle to recognize this freedom is a raging problem for people who continue to blame the past history and remain unforgiving within different ethnic groups.
South Africa needs strong governance and is lacking the ability to manage and administer the wealth to its people in the form of service deliveries, housing, and job creation. During the apartheid years, the taxpayers were potentially the biggest collection of state income and the use of funds remained evident among the people. Citizens received appropriate education; housing and social services were top class. Even though the majority of blacks at that time, who did not have the right to move around, received a fair portion of the public services, hospitals, schools and so forth were available to all.

The democracy allowed all South Africans the opportunity to freedom and access to all shared facilities of the past. Over the last twenty years, these services have declined into a dreadful state and have become more of a hindrance than a help. The taxpayers’ money is not working for the people, and the squandering of public funds is potentially the biggest threat to the security of the country.
Economically the only solution for the country is to establish a proper competent government is placed into power. A government that will work for the people, improve the gap of poverty, and provide job creation, thereby ensuring a reasonably decent life for all. Removing the damning structures of ethnic conflict, allowing talented, experienced, and skilled people to fill posts irrespective of their race, culture or religion.

Blaming apartheid for the current problems is not only unfair; it is an exhibition of weakness by the current government. Apartheid was not acceptable and admittedly a system that should never have been implemented

The last twenty years have given the country an opportunity for improvement, development, and social equality. This has not happened, and apartheid cannot be blamed for the current failures. There are social equality opportunities for every South African, and it is the individual who must make the change. The government does not promote equality and continues to blame apartheid for any problem they cannot control. The question that needs to be answered is what did the ANC party know about democracy. Is democracy only the right to vote, or does democratic government, place the people at the heart of their leadership. Not so in South Africa, while the ANC grow stronger toward a socialist government, the pillars of democracy slowly fall.

HERE IS THE LINK TO VIEW THE BOOK ON AMAZON.

http://www.amazon.com/gp/product/B0153EW4M4?*Version*=1&*entries*=0




For All My Friends

Beautiful people who drifted in and out of my life. Friends who shared their thoughts listened to mine and gave so much inspiration. Thank you.

Sunday, December 8, 2024

Gaza and ANC mission to the ICC

 

 

 Johan Erasmus on Gaza and ANC mission to the ICC. Was it planned or just stupid? Lots of money changed hands, that is for sure. But, who will gain the most?

 


 

Sunday, October 13, 2024

Johan Erasmus on the issue of China and Russia in Africa


 Johan Erasmus on the issue of China and Russia in Africa. Infrastructure expansion is supported by Russia and China. What happens if the recipients of these loans cannot pay?

 


Monday, August 5, 2024

What is love? A philosopher explains it’s not a choice or a feeling − it’s a practice

 

How we understand love shapes the trajectory of our relationships. MicroStockHub/iStock via Getty Images Plus



How do you define love? Is it a choice or a feeling? – Izzy, age 11, Golden, Colorado


Love is confusing. People in the U.S. Google the word “love” about 1.2 million times a month. Roughly a quarter of those searches ask “what is love” or request a “definition of love.”

What is all this confusion about?

Neuroscience tells us that love is caused by certain chemicals in the brain. For example, when you meet someone special, the hormones dopamine and norepinephrine can trigger a reward response that makes you want to see this person again. Like tasting chocolate, you want more.

Your feelings are the result of these chemical reactions. Around a crush or best friend, you probably feel something like excitement, attraction, joy and affection. You light up when they walk into the room. Over time, you might feel comfort and trust. Love between a parent and child feels different, often some combination of affection and care.

But are these feelings, caused by chemical reactions in your brain, all that love is? If so, then love seems to be something that largely happens to you. You’d have as much control over falling in love as you’d have over accidentally falling in a hole – not much.

As a philosopher who studies love, I’m interested in the different ways people have understood love throughout history. Many thinkers have believed that love is more than a feeling.

More than a feeling

The ancient Greek philosopher Plato thought that love might cause feelings like attraction and pleasure, which are out of your control. But these feelings are less important than the loving relationships you choose to form as a result: lifelong bonds between people who help one another change and grow into their best selves.

Similarly, Plato’s student Aristotle claimed that, while relationships built on feelings like pleasure are common, they’re less good for humankind than relationships built on goodwill and shared virtues. This is because Aristotle thought relationships built on feelings last only as long as the feelings last.

Imagine you start a relationship with someone you have little in common with other than you both enjoy playing video games. Should either of you no longer enjoy gaming, nothing would hold the relationship together. Because the relationship is built on pleasure, it will fade once the pleasure is gone.

Two smiling people lying on grass, one with hands over eyes and the other whispering into their ear
Relationships that endure are based on more than just feelings of pleasure. Westend61/Westend61 via Getty Images

Compare this with a relationship where you want to be together not because of a shared pleasure but because you admire one another for who you are. You want what is best for one another. This kind of friendship built on shared virtue and goodwill will be much longer lasting. These kinds of friends will support each other as they change and grow.

Plato and Aristotle both thought that love is more than a feeling. It’s a bond between people who admire one another and therefore choose to support one another over time.

Maybe, then, love isn’t totally out of your control.

Celebrating individuality and ‘standing in love’

Contemporary philosopher J. David Velleman also thinks that love can be disentangled from “the likings and longings” that come with it – those butterflies in your stomach. This is because love isn’t just a feeling. It’s a special kind of paying attention, which celebrates a person’s individuality.

Velleman says Dr. Seuss did a good job describing what it means to celebrate a person’s individuality when he wrote: “Come on! Open your mouth and sound off at the sky! Shout loud at the top of your voice, ‘I AM I! ME! I am I!’” When you love someone, you celebrate them because you value the “I AM I” that they are.

You can also get better at love. Social psychologist Erich Fromm thinks that loving is a skill that takes practice: what he calls “standing in love.” When you stand in love, you act in certain ways toward a person.

Just like learning to play an instrument, you can also get better at loving with patience, concentration and discipline. This is because standing in love is made up of other skills such as listening carefully and being present. If you get better at these skills, you can get better at loving.

If this is the case, then love and friendship are distinct from the feelings that accompany them. Love and friendship are bonds formed by skills you choose to practice and improve.

Person wrapping two hands around another person's hand
Love is a skill that takes practice. PeopleImages/iStock via Getty Images Plus

Does this mean you could stand in love with someone you hate, or force yourself to stand in love with someone you have no feelings for whatsoever?

Probably not. Philosopher Virginia Held explains the difference between doing an activity and participating in a practice as simply doing some labor versus doing some labor while also enacting values and standards.

Compare a math teacher who mechanically solves a problem at the board versus a teacher who provides students a detailed explanation of the solution. The mechanical teacher is doing the activity – presenting the solution – whereas the engaged teacher is participating in the practice of teaching. The engaged teacher is enacting good teaching values and standards, such as creating a fun learning environment.

Standing in love is a practice in the same sense. It’s not just a bunch of activities you perform. To really stand in love is to do these activities while enacting loving values and standards, such as empathy, respect, vulnerability, honesty and, if Velleman is right, celebrating a person for who they truly are.

How much control do you have over love?

Is it best to understand love as a feeling or a choice?

Think about what happens when you break up with someone or lose a friend. If you understand love purely in terms of the feelings it stirs up, the love is over once these feelings disappear, change or get put on hold by something like a move or a new school.

On the other hand, if love is a bond you choose and practice, it will take much more than the disappearance of feelings or life changes to end it. You or your friend might not hang out for a few days, or you might move to a new city, but the love can persist.

If this understanding is right, then love is something you have more control over than it may seem. Loving is a practice. And, like any practice, it involves activities you can choose to do – or not do – such as hanging out, listening and being present. In addition, practicing love will involve enacting the right values, such as respect and empathy.

While the feelings that accompany love might be out of your control, how you love someone is very much in your control.


Edith Gwendolyn Nally, Associate Professor of Philosophy, University of Missouri-Kansas City

This article is republished from The Conversation under a Creative Commons license.