scholarly journals Malcolm X’s the ballot or the bullet speech? Its implications for Black Liberation Theology in present-day South Africa

2015 ◽  
Vol 71 (3) ◽  
Author(s):  
Rothney S. Tshaka

This article attempts to bring one of the greatest speeches of Malcolm X back to life in the current South Africa – the year 2015. It is a year of growing frustration and extreme dissatisfaction with basic living conditions amongst the greater part of black people in the country. Recounting the influences that Malcolm X had on Black Liberation Theology in South Africa, the article proposes that Black Liberation Theology in South Africa moves away from being an inward-looking critical theology to one that identifies with the basic concerns of the most vulnerable in society. It criticises both the political and the economic hegemonies that are currently perceived to perpetuate much of apartheid’s grave social ills in democratic South Africa. It calls attention to party politics that floods society with propaganda but in reality seems to have little real interest in the social well-being of the masses. In the article, the question as to what Malcolm X would have said about the current South African socio-economic context is asked. It is clear that both structural apartheid residues as well as the pure selfish interests of the current political rulers gang up against the chances of black people ever experiencing social justice in the near future.

2018 ◽  
Vol 76 (3) ◽  
pp. 21-39
Author(s):  
Carsten Elmelund Petersen

Allan Boesak developed a black liberation theology in SouthAfrica in the time of apartheid. He was studying the thinking of four afro-americans in USA, Martin Luther King, Malcolm X, Albert Cleage,and James Cone. Boesak does not argue that his ethics is universal, becausethe validity of his black ethics is only in the contexts where thereis oppression. Black ethics is contextual, Boesak says. But this articleargues that according to Boesak, ethics has validity in all the contextswhere there is oppression. The liberation ethic is, therefore, transcontextual.Another foundational element in Boesaks ethics is “the Black”:It is the black consciousness that gives black people a sense of belongingwhen they are oppressed. The Black consciousness is transcontextual.He uses the inspiration from USA, which is his original context, intothe South Africa apartheid situation, the application context.


2020 ◽  
pp. 135481662093280
Author(s):  
Jen D Snowball ◽  
Geoff G Antrobus

Worldwide, the number and variety of cultural festivals have grown dramatically. Many areas see festivals as an important way to attract tourists, and their spending, to a region, resulting in a positive economic impact. While they offer important opportunities for artistic producers and audiences, there is growing pressure for festival organizers to demonstrate their value to society beyond their economic impact. Like many countries, South Africa has a strong focus on increasing diverse cultural participation, demonstrating the social, nonmarket values of events that receive public funding. Using data from two South African festivals, the article uses a valuation framework developed by the South African Cultural Observatory to demonstrate measures of audience diversity, the use of quality of life measures to gauge the impact of culture on well-being, and the use of community focus groups to assess the impact of participation on social cohesion and capacity building.


Author(s):  
Allan A. Boesak

This article engages with Andries van Aarde’s 2001 work on the historical Jesus, Fatherless in Galilee: Jesus as Child of God. It poses the question whether Van Aarde succeeds in overcoming the shortcomings of Western, Euro-centric, male dominated scholarship and making a different kind of conversation with non-Western Christians possible. The article explores the new ways in which Van Aarde speaks of the historical Jesus and interrogates the consequences of his main thesis, namely that to understand the historical Jesus properly, one needs to understand the most determining fact of Jesus’ life, specifically his fatherlessness. The article finds that Van Aarde’s fatherless Jesus opens up heretofore unexplored possibilities for the ongoing discussion with liberation theologies, in particular Black liberation theology. However, it raises the question whether Van Aarde does justice to his own new insights by interacting with Western theological scholarship alone. The fatherless Jesus and the Black Messiah meet in South Africa, where the cause of the fatherless Jesus has been so shamefully betrayed and where the divine favour of the Black Messiah needs to be gloriously embraced.


2021 ◽  
pp. 026377582110329
Author(s):  
Priscilla McCutcheon

This article uses Black liberation theology (BLIBT) as a framework to theorize “the spirit” in the alternative food and sustainable agriculture movement. While BLIBT was formally named by theologian James Cone, it was born of the struggles of Black people in the United States who believed that God called Black people to be free, and God called Black preachers to preach Black liberation. I argue that Black liberation is a grounded vantage point to understand how some Black people might find freedom through food and agriculture. In the first potion of the paper, I make a claim for the importance of studying spirituality in agrarian and food spaces, whether or not a researcher is spiritually inclined. In the second portion of the paper, I delve deeper into Cone’s articulation of BLIBT, and explore how we might begin to theorize it as an agrarian mandate including: a call for an urgent food source, liberation of the individual Black body, community ownership of land, the spirit of Black religious spaces, an emphasis on land reparations, and the freedom to dream. I conclude with a call for why an attention to BLIBT is called for in our present moment.


2004 ◽  
Vol 36 (4) ◽  
pp. 433-443 ◽  
Author(s):  
◽  
GILLIAN LEWANDO HUNDT ◽  
MARIA STUTTAFORD ◽  
BULELWA NGOMA

This paper focuses on the clinical and social diagnostics of stroke-like symptoms in Limpopo Province, South Africa. The research questions addressed here are: what are the lay understandings of strokelike symptoms and what are the health-seeking behaviours of Tsongan Mozambican refugees and South Africans in this area? The study site is ten villages in the Agincourt sub-district of Limpopo Province which are within the health surveillance area of the Agincourt Health and Population Unit (AHPU) of the University of Witwatersrand. The population are Tsongan who speak Shangaan and comprise self-settled Mozambican refugees who fled to this area during the 1980s across the nearby border and displaced South African citizens. The latter were forcibly displaced from their villages to make way for game reserves or agricultural development and moved to this area when it was the former ‘homeland’ of Gazankulu. The team collected data using rapid ethnographic assessment and household interviews as part of the Southern Africa Stroke Prevention Initiative (SASPI). The main findings are that stroke-like symptoms are considered to be both a physical and social condition, and in consequence plural healing using clinical and social diagnostics is sought to address both these dimensions. People with stroke-like symptoms maintain their physical, mental and social well-being and deal with this affliction and misfortune by visiting doctors, healers, prophets and churches.


2014 ◽  
Vol 35 (3) ◽  
Author(s):  
Rothney S. Tshaka

This article explores the notions of spirituality, democracy, social cohesion and public theology briefly. Whilst these notions seem unrelated to each other, the article finds that they are indeed very much related especially in a conversation pertaining to the role of theology in democratic South Africa today. It argues that these notions are particularly important if one seeks the unity of a dislocated people. The word dislocation here refers to more than merely those who were dispossessed of their wealth and land, but speaks especially also to a spiritual dislocation which happened as a result of that material dislocation. Black liberation theology which has always been public must be seen to incorporate issues of the spiritual in its reflections. All this, it is argued, has pertinent repercussions for social cohesion in South Africa today.


Obiter ◽  
2021 ◽  
Vol 30 (3) ◽  
Author(s):  
Letlhokwa George Mpedi

Given the globalised nature of work in the twenty-first century, labour and social security law issues relating to worker-posting are sure to increase in the years to come. The purpose of this note is to assess critically the social protection of workers posted abroad from a South African perspective. The contribution addresses this topic by discussing various questions. It concludes by stressing the need for the adoption of a coherent approach as far as social protection for posted workers is concerned by, inter alia, promulgating an act of parliament to regulate the social security and labour law entitlements and obligations of these workers as well as their employers.In addition, it emphasises the need for and the importance of bilateral and multilateral social security and labour agreements between South Africa and other countries, particularly those where South African companies have established themselves. A sizeable number of South African companies (such as MTN, Vodacom, SABMiller, Sasol, Woolworths and Debonairs) have established, or are successfully establishing themselves, in African countries and beyond. At the same time, foreign companies (such as BMW, Levi Strauss, Barclays Bank and Vodafone) have registered, or are in the process of registering, in South Africa at an unprecedented rate.  It is true that these companies do employ locals. However, situations do arise requiring a global company to send a worker for a limited period (usually not exceeding twelve months) to carry out work in the territory of a State other than the State in which he or she normally works. This scenario is commonly known as worker-posting and does yield some benefits (including international exposure) to the (posted) workers, their employers and the economy in general. Nevertheless, if not properly regulated, worker-posting may have an undesirable effect, particularly on workers. For example, posted workers may find themselves concurrently covered (ie, at home and abroad) by social insurance schemes or not covered at all. As will be explained later, this can yield undesirable results. For example, it unnecessarily raises the costs of doing business for transnational employers. Furthermore, the period of stay for posted workers is limited and, as a result often does not lead to any entitlement to benefits. In addition, in the labour law sphere, posted workers may fall victim to abuse as regards the basic conditions of employment (eg, relating to pay and working time). The purpose of this paper is to assess critically the social protection of workers posted abroad from a South African perspective. According to the Asian Development Bank (ADB), “social protection” consists of policies and programmes designed to reduce poverty and vulnerability by promoting efficient labour markets, diminishing people’s exposure to risks, enhancing their capacity to protect themselves against hazards and interruption/loss of income”. The aim of social protection for that reason, is to avert or minimise social risks – in that way preventing or minimising human damage – by increasing capabilities and opportunities. As noted by the UN Commission: “The ultimate purpose of social protection is to increase capabilities and opportunities and, thereby, human development. While by its very nature social protection aims at providing at least minimum standards of well-being to people in dire circumstances enabling them to live with dignity, one should not overlook that social protection should not simply be seen as a residual policy function of assuring the welfare of the poorest – but as a foundation at a societal level for promoting social justice and social cohesion, developing human capabilities and promoting economic dynamism and creativity”. This contribution addresses this topic by discussing the following questions: What is the social protection status, with reference to social security and labour law, of workers posted to and from South Africa? Is the present social security and labour law protection framework ideal for extending social security and labour law protection to posted workers? To the extent that it is not, where and what are the gaps and challenges that are likely to hinder efforts to extend or strengthen social security and labour law coverage to this category of workers? Finally, what are the alternatives for improving, in a worker-posting context, the current social protection framework?


2020 ◽  
Vol 1 (2) ◽  
pp. 97-100
Author(s):  
Jason Wyman

James Cone is known primarily as the founder of Black liberation theology. Yet for those who were his students, his teaching was equally as powerful. Cone managed to mentor people, create dialogue, and foster collaboration, all around the common collective task of seeking justice and liberation through theological study and construction. These things made Cone such an effective teacher. His work existed on a continuum, in which the liberation of Black people, of all the oppressed, was a non-negotiable baseline. While he used “traditional” methods, primarily lecture and seminar formats, the purpose behind his teaching wasn’t traditional at all. And as a result, he has put in place a network of clergy, academics, and of many other vocations, who in one way or another are promulgating that commitment to liberation and justice quite literally throughout the world. This is one of several short essays presented by recent students at a public forum at Union Theological Seminary after his death in 2018.  


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