As I thought about the general psychology of violence and protest in our country - in relation to both my clinical work and the particular milieu of my academic life - one word seemed to capture it all: alienation. Whether in relation to the state, communities, institutions, working environments, families, spouses - even one’s sense of self - it appeared to me that South African protestors were raging against an abiding disconnect between internal desire and external reality, or a state of alienation written into both the objective conditions of life in the external world, as well as their internal, subjective experiences of that world.

In the eyes of apartheid’s victims, that is, South Africa’s traumatic history has never been fully integrated into the life of the nation: it is not without reason, therefore, that sections of the public continue to call for a Truth and Reconciliation Commission ‘2.0’. From the perspective of a psychoanalytically inclined psychotherapist, a case can surely be made linking this dissociative amnesia to our propensity for committing and repeating the kinds of acts that are considered heinous by any moral yardstick - all in all, an unconscious attempt to master the original traumas inflicted by colonial and apartheid rule.

In fact, one of the things that people in this country find so utterly disorientating, is the banality of violence that surrounds them. The word ‘senseless’ is invoked repeatedly when describing violence in South Africa, which provides, paradoxically, an important clue for making sense of it. It is precisely the senselessness of the violence, in other words, that helps us comprehend it.

According to sociologist Pierre Bourdieu, symbolic violence refers to a situation in which the oppressed cannot but assess their predicament through the terms of reference provided by the oppressor, and thereby unwittingly participate in their own subjugation. By contrast, the protests that have shaken South African university campuses over the last five years signal a conscientisation about the workings of symbolic violence. All the talk of intellectual colonisation, Eurocentrism, whiteness, privilege, epistemic violence and so on is university-speak for a perceived system of knowledge and an encompassing institutional culture that makes it impossible for black students and academics to participate as their white counterparts’ equals in intellectual life.

To begin with, proponents of decolonisation almost never acknowledge one basic fact - that most poor and working-class students have suffered the indignity of being miseducated for twelve years of their lives. South Africa’s schooling system ranks consistently amongst the worst in the world and by the time these students enter elite universities, they are hopelessly prepared for academic life and struggle to cope with the unrelenting institutional demands. But instead of acknowledging these difficulties as areas for personal development, like Aesop’s fox they conclude that the grapes must be sour because they are unreachable.