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nal bandagesystem could be sustained only by the inequality between whites and non-whites. Sothey exploited labour forces of the blacks for their farming and brought lucrativeslavery into being. Later, the strong-armed British colonizers impaired Boers’interestsby abolishing slavery and formulated the Pass Laws, which brought the segregation tothe fore of colonial ruling. The blacks could not be allowed to leave their residencewithout the Pass identification. At that time the segregation is, however, just a sort ofterritory limit for the blacks instead of an all-round and systematic ideology. “Until1940s, colour consciousness began to be combined with segregated policies as a kindof nationalist thought or an ideology” (Rhoodie&Venter 113). “

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Chapter Two Liminal Period in a Nomadic State

2.1 In-betweenness in Displacement and Emplacement

By Arnold van Gennep’s accounts, all rites of passage can be subdivided intoanother three rites or stages (the rite of separation, transition and incorporation) whichmight be well-performed as a whole and consecutive process. By Victor Turner, therite of separation “comprises of symbolic behaviour signifying the detachment of theindividual or group either from an earlier fixed point in social structure, from a set ofcultural condition (a “state”), or from both” (Turner 94). Hillela’s exclusion hasparlayed the implication of rites of separation into its full swing, and so she wouldveer to an unbridled social order of a new kind from a fixed social structurecharacterized with all sort of taboos or mores under apartheid society. Her violationsof the colour bar, disinterest in white materialism and liberalism, incestuoustransgression, reluctance to aunts’ cultivation all are in a very conflict with heremplacement in the assigned white community. Thus, upon the occasion when heraunts are apprehensive about the treatment of her love affair with her cousin, “Hillelaherself provided the solution. She was leaving school ... she was going to move inwith other young people who rented a house” (Gordimer 95). Hillela’s leave orexpulsion is suggestive of her individualism and also amounts to the symbolicexpression of her rite of separation in character with the upcoming of new life-crisis, astate of displacement and ambiguity.

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2.2 Hybridity of a White-and-BlackAfrican Woman

During the liminal period, ritual entities are often represented as an ambiguoussubject without marks and also occupy a distinctive feature of in-between identity. Ofinitiation rites for boys, the passenger who is defined by or identified with theclassification standard of secular society will be subject to be nothing or someone fullof uncertain identity. “A society’s secular definitions do not allow for the existence ofa not-boy-not-man, which is what a novice in male puberty rites is” (Turner 95). InHillela’s case, this kind of in-betweenness in identity is contextualised andinstantiated as hybridity in this novel.

Hillela’s hybridity is realised and affirmed through her intimate union withWhaila Kgomani, a black revolutionary leader. It lies mostly in her hybrid identities inthe psychological dimension. “... the norms of exile were constant displacement andemplacement on orders not to be questioned, or by circumstances over whi本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。