Paraphrasing Descartes, we may say that one method is to take the reader into your conf idence by explaining to him how you arrived at your discovery; the other is to bully him into accepting a conclusion by parading a series of propositions which he must accept and which lead to it. The first method allows the reader to re-think your own thoughts in their natural order. It is an autobiographical style. Writing in this style, you include, not what you had for breakfast on the day of your discovery, but any significant consideration which helped you arrive at your idea. In particular, you say what your aim was – what problems you were trying to solve and what you hoped from a solution of them. The other style suppresses all this. It is didactic and intimidating. J. W. N. Watkins, Confession is Good for Ideas (Watkins, 1963, pp. 667–668) I began writing this book over 12 years ago. It was started in the midst of the South African Truth and Reconciliation Commission (TRC). It is an exploration of what I have learned from the process. During the TRC, I was working at the Centre for the Study of Violence and Reconciliation (CSVR) in South Africa, primarily with people who testified before the Commission, but also on a range of research and policy initiatives in the area that is now called ‘transitional justice’. I have written about the TRC process extensively.
Paraphrasing Descartes, we may say that one method is to take the reader into your conf idence by explaining to him how you arrived at your discovery; the other is to bully him into accepting a conclusion by parading a series of propositions which he must accept and which lead to it. The first method allows the reader to re-think your own thoughts in their natural order. It is an autobiographical style. Writing in this style, you include, not what you had for breakfast on the day of your discovery, but any significant consideration which helped you arrive at your idea. In particular, you say what your aim was – what problems you were trying to solve and what you hoped from a solution of them. The other style suppresses all this. It is didactic and intimidating. J. W. N. Watkins, Confession is Good for Ideas (Watkins, 1963, pp. 667–668) I began writing this book over 12 years ago. It was started in the midst of the South African Truth and Reconciliation Commission (TRC). It is an exploration of what I have learned from the process. During the TRC, I was working at the Centre for the Study of Violence and Reconciliation (CSVR) in South Africa, primarily with people who testified before the Commission, but also on a range of research and policy initiatives in the area that is now called ‘transitional justice’. I have written about the TRC process extensively.
For fans of The Wager and Mutiny on the Bounty comes a thrilling true tale of power, obsession, and betrayal at the edge of the world. In 1808, an American merchant ship happened upon an uncharted island in the South Pacific and unwittingly solved the biggest nautical mystery of the era: the whereabouts of a band of fugitives who, after seizing their vessel, had disappeared into the night with their Tahitian companions. Pitcairn Island was the perfect hideaway from British authorities, but after nearly two decades of isolation its secret society had devolved into a tribalistic hellscape; a real-life Lord of the Flies, rife with depravity and deception. Seven generations later, the island’s diabolical past still looms over its 48 residents; descendants of the original mutineers, marooned like modern castaways. Only a rusty cargo ship connects Pitcairn with the rest of the world, just four times a year. In 2018, Brandon Presser rode the freighter to live among its present-day families; two clans bound by circumstance and secrets. While on the island, he pieced together Pitcairn’s full story: an operatic saga that holds all who have visited in its mortal clutch—even the author. Told through vivid historical and personal narrative, The Far Land goes beyond the infamous Mutiny on the Bounty, offering an unprecedented glimpse at life on the fringes of civilization, and how, perhaps, it’s not so different from our own.
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