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This article will suggest that the sentiments underlying the infamous phrase ‘not white enough then, not black enough now’, are of the wounds of colonial racism, the persistence of coloured-identity as exclusive (not white and not black), and a response to the perception of black-African exclusion of coloured people from democratic liberties. Considering this, the article will suggest that in terms of Christian theology, black theology is (remains) a suitable candidate to unpack the issues of coloured marginality and systematic exclusion. This reflection is therefore underpinned by the opinion that the phrase ‘not white enough then, not black enough now’ can be read as a theo-political statement. Thus, tensions surrounding coloured identity in a post-1994 South Africa could be constructively addressed by means of harvesting positive theological resources for articulating ‘colouredness’ from the reflection of local black theologians.ContributionThe underlying conviction is that black theology is a theology capable of encompassing the present-day experience of ‘colouredness’ in the South African context, in all its diversity and complexity.

In the last 19 years of post-apartheid South African democracy, race remains an enduring and familiar trope, a point of certainty amid the messy ambiguities of transformation. In the present article, we explore the malleable, permeable, and unstable racializations of contemporary South Arica, specifically the way in which coloured and white racializations are negotiated and interactionally accomplished in the context of Capetonian hip-hop. The analysis reveals the complex ways in which racialized bodies are figured semiotically through reference to historical time and contemporary (translocal) social space. But also the way iconic features of blackness are reindexicalized to stand for a transnational whiteness.

Nudged into a new interpretive approach by a comment in her most recent novel, this essay presents an account of reading Wicomb's fiction that seeks to move beyond what Ricoeur describes as a \"hermeneutics of suspicion,\" and that responds to it rather as a gathering in which reader and text are mutually composed. Informed by Sedgwick's distinction between \"paranoid\" and \"reparative\" reading, Best and Marcus's \"surface reading\" and, particularly, Felski's \"postcritical\" and Barthes's earlier \"expressive\" reading, it follows Nuttall in locating questions of \"how we read now\" in a South African context that is framed by race. Drawing on Fanon and Latour, it thus charts how Wicomb's fiction dislodges race from a \"matter of fact\" by moving readers to respond to it instead as a \"matter of concern\" that, for all its fabrication, does things, and thus demands our care.