This article focuses on the Hani Memorial, an annual state-led ceremony held in Ekurhuleni on the anniversary of Chris Hani’s assassination. By analysing the memorialisation, appropriation and performance of Hani’s legacy at this site, it seeks to contribute to debates surrounding the production of liberation struggle historiography in southern Africa, to expand upon Richard Werbner’s ‘post-colonial memorial complex’, and to probe how, through these practices, the Tripartite Alliance has attempted to consolidate political power in post-apartheid South Africa. It takes its cue, though, from Jenny Edkins’ notions of ‘state time’ and ‘trauma time’, which I read as representative of, or analogous to, different modes of organising or disrupting the ways in which people experience time and therefore make sense of the world. According to Edkins, the time of the state is that of ‘linear, procedural time of process and organisation, history, heroes and nations’, whereas trauma time is representative of a ‘collective scream’, ‘a protest against the way people have been treated, a demand to hold open the temporality of trauma and a demand for a different politics’. This article argues that remembering Hani extends far beyond the temporality of the state, its tangible monuments to the past, and its forms of governmentality. In other words, Hani’s legacy cannot be contained or governed by the discursive frames, monumental projects, and temporality of the state, which ultimately seek closure and the end of a politics that has the state as its target. Furthermore, the very performative and operative character of memorials themselves makes them particularly vulnerable to alternative memorialisation and invocations of the past. In short, although national memorials are conventionally understood as sites of state power, authority, governmentality, and historical certainty, they are more generatively understood as sites of temporal rupture through which the ‘time of the state’ is exposed and challenged.

中文翻译：

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治理无法统治的地方：在哈尼纪念馆演出和比赛克里斯·哈尼的遗产

本文的重点是哈尼纪念馆（Hani Memorial），这是克里斯·哈尼（Chris Hani）被暗杀周年纪念日在埃库鲁尼（Ekurhuleni）举行的年度仪式。通过分析哈尼在该地点的遗产的纪念，占有和表现，力求为围绕南部非洲解放斗争史学的产生的辩论做出贡献，扩大理查德·韦伯纳的“后殖民纪念建筑”，并探讨如何，通过这些做法，三方联盟试图巩固种族隔离后的南非的政治权力。不过，它是从詹妮·埃德金斯（Jenny Edkins）的“国家时间”和“创伤时间”的概念中得到启发的，我将其理解为代表或类似于组织或破坏人们体验时间并因此而做出的方式的不同模式。世界感。根据埃德金斯的说法，状态的时间是“过程和组织，历史，英雄和国家的线性，程序性的时间”，而创伤的时间则是“集体尖叫”的代表，“抗议人们被对待的方式，这是要求保持创伤的暂时性和对不同政治的需求。本文认为，对哈尼族的记忆远远超出了国家的时空性，其对过去的有形纪念物及其政府形式。换句话说，哈尼的遗产不能由话语框架，具有里程碑意义的项目和国家的时空所束缚或支配，而后者最终会寻求以国家为目标的政治的终结和终结。此外，纪念馆本身具有很高的表演性和操作性，因此特别容易受到另类纪念馆和对过去的追忆。简而言之，尽管传统上将国家纪念馆理解为国家权力，权威，政府和历史确定性的场所，但将其更广泛地理解为暂时破裂的场所，通过这些场所可以暴露和挑战“国家时代”。