By Deanna Raybourn
The daughter of a scandalous mom, Delilah Drummond is already infamous, even between Paris society. yet her newest scandal is gigantic sufficient to make even her oft-married mom blanch. Delilah is exiled to Kenya and her favourite stepfather's savanna manor condo till gossip subsides.
Fairlight is the crumbling, sun-bleached skeleton of a pale African dream, a global the place dissolute expats are strengthened by way of gin and jazz files, cigarettes and safaris. As mistress of this wasted property, Delilah falls into the decadent pleasures of society.
Against the frivolity of her friends, Ryder White stands in sharp distinction. As international to Delilah as Africa, Ryder turns into her consultant to the complicated great thing about this unknown international. Giraffes, buffalo, lions and elephants roam the beaches of Lake Wanyama amid swirls of crimson airborne dirt and dust. the following, lifestyles is opulent and teeming—yet fleeting and infrequently cheap.
Amidst the wonders—and dangers—of Africa, Delilah awakes to a land out of all percentage: extremes of warmth, darkness, attractiveness and pleasure that minimize to her very middle. in basic terms whilst this sacred position is profaned by way of bloodshed does Delilah become aware of what's actually worthy combating for—and what she will be able to now not stay with out.
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Extra resources for A Spear of Summer Grass
This led to the creation of special ‘diplomatic suburbs’, where apartheid did not apply. The only Black African state to establish full diplomatic relations was Malawi. When in 1971 her President, Dr Hastings Kamuzu Banda, made a state visit to South Africa he had to be classified as an ‘honorary White’ for the purpose (MacMaster 1974: 105). South Africa could not ignore the international non-respectability of racist policies, and the response was to move towards a more ‘racialist’ structure. The key feature of this was the designation of Black ‘homelands’ (often unofficially described as ‘Bantustans’).
The reaction by colonialists to Africans who absorbed Western culture was very different, and depended upon which European power was in control: this will be considered in Chapter 4. The response of the colonized to Western culture was also not uniform. Mayer (1971: 4, 20–41) in his study of the Xhosa people in South Africa draws a distinction between the ‘red’ and the ‘school’. Those identified as ‘red’ saw little of value in what the Whites had brought. They were forced to go to town to seek employment and money but otherwise they despised Western culture.
However, this is not on terms of equality. Much power is wielded by the group which is either in the majority numerically, such as when an immigrant minority is present in a larger culture, or which is a minority in terms of number but which wields power backed by force if needed. The latter situation is typical of the colonial encounter. However, ‘assimilation’ is usually far from total. In particular, there can be a distinction between the public domain, where there is sharing of institutions which are generally accessible to all; and the private, concerned with spheres such as kinship, custom and religion.