The Dialogue between Pan-Africanist Philosophy (1960) and Black Consciousness Philosophy (1976) in South Africa in their Search for African Unity during the Struggle against Apartheid

2021 ◽  
Vol 5 (1) ◽  
pp. 73-89
Author(s):  
Itumeleng Mekoa
Author(s):  
Carrol Clarkson

Carrol Clarkson’s chapter wrestles with the contentious question of Coetzee’s relation to the Black Consciousness Movement in South Africa of the 1970s and early 1980s, which took its philosophical bearings from Frantz Fanon and found expression in the writings of Steve Biko. Clarkson focuses on the ways in which Coetzee departed from the ideas about writing and resistance that were circulating in his contemporary South Africa, particularly as articulated by novelist Nadine Gordimer. Clarkson discusses two related literary-critical problems: an ethics and politics of representation, and an ethics and politics of address, showing how Coetzee explores a tension between freedom of expression and responsibility to the other. In the slippage from saying to addressing we are led to further thought about modes and sites of consciousness—and hence accountabilities—in the interlocutory contact zones of the post-colony. The chapter invites a sharper appreciation of what a postcolonial philosophy might be.


2002 ◽  
Vol 18 (4) ◽  
pp. 359-374
Author(s):  
Hilary Burns

The Market Theatre of Johannesburg opened in 1976, the year of the Soweto Uprising – the beginning of the end for the oppressive apartheid regime. Founded by Barney Simon, Mannie Manim, and a group of white actors, the theatre's policy, in line with the advice to white liberals from the Black Consciousness Movement, was to raise the awareness of its mainly white audiences about the oppression of apartheid and their own social, political, and economic privileges. The theatre went on through the late 'seventies and 'eighties to attract international acclaim for productions developed in collaboration with black artists that reflected the struggle against the incumbent regime, including such classics as The Island, Sizwe Bansi is Dead, and Woza Albert! How has the Market fared with the emergence of the new South Africa in the 'nineties? Has it built on the past? Has it reflected the changes? What is happening at the theatre today? Actress, writer, and director Hilary Burns went to Johannesburg in November 2000 to find out. She worked in various departments of the theatre, attended productions, and interviewed theatre artists and members of the audience. This article will form part of her book, The Cultural Precinct, inspired by this experience to explore how the theatres born in the protest era have responded to the challenges of the new society.


1978 ◽  
Vol 7 (1) ◽  
pp. 3-5
Author(s):  
Sipho Sepamla

One of the most interesting of South African poets, Sipho Sepamla recently published his third collection of verse, The Soweto I Love (Rex Collings, London and David Philip, Cape Town). A teacher by training, he now works for an East Rand company; apart from poetry he also writes short stories and edits two literary magazines. In an interview with the novelist Stephen Gray, broadcast last June by the African Service of the BBC, Sepamla discussed the problems of presentday Black writers in South Africa, showing why poets have now become the chief spokesmen for Black consciousness, represented in earlier years by writers of fiction.


Worldview ◽  
1976 ◽  
Vol 19 (4) ◽  
pp. 18-25
Author(s):  
Marjorie Hope ◽  
James Young

At a White House dinner in his honor last April the President of Zambia tossed traditional protocol to the winds and discomfited his hosts with a toast calling on the United States to cease giving “psychological comfort to the forces of evil.”Speaking in sorrow rather than anger, Kenneth Kaunda expressed “dismay at the fact that America has not fulfilled our expectations” and cautioned that black freedom fighters and the white minority governments of Rhodesia and South Africa are “poised for a dangerous armed conflict.'’ Could America stand and be counted in implementing the Dar-es-Salaam Declaration strategy adopted by the Organization of African Unity? he asked. In that resolution Africa had affirmed its commitment to a peaceful solution.


Africa ◽  
2019 ◽  
Vol 89 (S1) ◽  
pp. S189-S209
Author(s):  
Anne Heffernan

AbstractThe movement of school teachers to primary and secondary schools around South Africa and its Bantustans in the early and mid-1970s was an intentional part of the project of propagating Black Consciousness to school learners during this period. The movement of these educators played a key role in their ability to spread Black Consciousness philosophy, and in the political forms and methods they chose in teaching it. These were shaped by their own political conscientization and training in ethnically segregated colleges, but also in large part by the social realities of the areas to which they moved. Their efforts not only laid the foundation for Black Consciousness organization in communities across South Africa, they also influenced student and youth mechanisms for political action beyond the scope of Black Consciousness politics. This article explores three case studies of teachers who studied at the University of the North (Turfloop) and their trajectories after leaving university. All of these teachers moved to Turfloop as students, and then away from it thereafter. The article argues that this pattern of movement, which was a direct result of apartheid restrictions on where black South Africans could live, study and work, shaped the knowledge they transmitted in their classrooms, and thus influenced the political consciousness of a new generation.


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