By Christian Viveros-Fauné
By Miriam Felton-Dansky
By Tom Sellar
By Tom Sellar
By Jessica Dawson
By Tom Sellar
By R. C. Baker
By Tom Sellar
This desire first captures Lurie, a professor of communications at Cape Technical University. Lurie is a devotee of Romantic poetry somewhat at sea among his "post-Christian, posthistorical, postliterate" students. He fears the world is becoming post-him, that he, formerly a great womanizer, is becoming, not historically, but physically obsolete: "Glances that would once have responded to his slid over, past, through him. Overnight he became a ghost." It is therefore as a kind of last gasp that Lurie aggressively courts his mediocre but beautiful student, Melanie.
After a first strong-armed seduction, Lurie shows up at Melanie's door and, if he does not rape her, at least proceeds without her consent. Melanie lodges a sexual harassment complaint and Lurie is sent before a disciplinary committee. There he pleads guilty as charged but refuses to express contrition before a "secular tribunal." (One cannot help thinking of Bishop Tutu's Truth and Reconciliation Committee.) Lurie wants his crime to mean more, not less, than it might. He would like at once to see himself as the sacrificial victim of a new politics and to elevate his crime to the status of a sin. He would like, in short, to allegorize: to represent the downfall of the aloof, conservative, elegantly predatory white man. His confusion is in not knowing whether he is a victim or has gotten his just deserts. When he is asked to resign, he is given the opportunity to work out his salvation or damnation on his own.
Lurie takes refuge at his daughter's smallholding on the Eastern Cape. But the refuge is precarious: In the new South Africa, whites feel their safety eroding with their caste. Lurie's daughter, Lucy, has entered into an uneasy alliance with her black neighbor Petrus, a shrewd man of her father's generation who has gone from being a hired hand to a "co-proprietor," and whose ambitions do not seem to end there. One daya day on which Petrus is, suspiciously, awaythree black men arrive at Lucy's house, asking to use the telephone. Before they leave, they have looted the house, shot Lucy's dogs, gang-raped Lucy, andacte gratuitdoused Lurie's head with methylated spirits and set it on fire.
Lucy's reaction to the attack astonishes her father. Not only does she refuse to report the rapes, but she is tempted to see them as a form of historical reparations: "What if that is the price one has to pay for staying on? Perhaps that is how they look at it; perhaps that is how I should look at it too." This is a ghastly idea, but its consolations are understandable. We especially decry "random" violence because it is not only a physical offense; it is an affront to meaning as well. Lurie looked for symbolism in his own disgrace, and now his daughter, in her very different way, follows suit.
There is very much more to Disgrace than this, but it is interesting, especially with Coetzee's other, apartheid-era work in mind, to note this appetite for allegory arising among the characters of a ruthlessly naturalistic novel. Several critics have praised Disgrace as a kind of graduation from allegory, and so it is, but perhaps the change has as much to do with recent history as with Coetzee's internal development.
Coetzee's most allegorical novel, Life & Times of Michael K, was a kind of protest against allegory, in the way that intelligent political allegoryKafka's, Camus's, Zamyatin's always is. Allegory collectivizes society into a representative character in order to resist real-life forced collectivizations of the kind that dispatch people to camps or (as in South Africa) to "homelands." Michael K's surname, lifted from Kafka, does not honor him; it mocks him. Michael wants to be himself and nothing other. He has an almost autistic need to be left alone, literally to tend his own garden. Instead he lives in an apocalyptic future South Africaone that happily never came to passwhere he is constantly being repossessed by the state and made to live in a concentration camp or a hospital.