A review on discourse studies concerning migrants in media publications from Brazil and South Africa: towards more Afro-Latin perspectives

This paper reviews scientific literature about representation on migrants in Global South media and in other parts of the world, focusing on comparative studies in Brazil and South Africa, and providing suggestions for less Eurocentric perspectives relating to such topic. We resort to a critical review on theoretical references and multiple studies published between the second half of the last century and the beginning of this century. South African comparative research through meta-studies and their quantitative tendency —alongside French Discourse Analysis, Bakhtinian Circle and Greimas’ influence in Brazil— indicate how this type of research needs to be expanded in the Global South. This paper recommends the construction of more systematic content-based analyses and the exploration of the different degrees and forms through which balanced or patronizing portrayals on migrants are projected in media. Dislocation from a dominant sociocognitive perspective towards inter-semiotic/sociolinguistic approaches is advisable. This work also suggests that Pan-Africanism, African approaches, and/or Latin-American philosophies should be part of this foundation for migration criticism, especially if these migratory processes are analyzed in media or communication context

Doing African Christian Theology: Some Non-negotiable Essentials

Missionary Christianity was introduced into Africa by Western and American missionaries whose theological framework shaped Christianity in Africa. Since theology is contextually informed, missionary theological formulations failed to meet Africa’s needs in many respects. In response, the African church began a quest for an African-brewed theology that is culturally sensitive and contextually relevant. For some time now this quest has engaged many African scholars; yet, no scholarly consensus has been reached regarding the nature and methodology for African Christian theology. This article contributes to the ongoing discourse by examining the emergence and development of African Christian theology and afterward, outlining some essential features that must characterize African Christian theology to make it accessible to and acceptable by the African Christian community. It is a literature research based on critical examination of related publications on African Christian theology. The article offers a model for contemporary Christians who are engaged in or desire to undertake theological research for the benefit of Christianity in Africa. Keywords: Africa, Christian, Pan-Africanism, Theology, Worldview

The Relationship of Socialism, Nationalism and Pan- Africanism in the Thinking of Nyerere and Nkrumah

Nyerere is the first-generation of African nationalist, while Nkrumah is a famous ideological theorist and politician in the history of Ghana. They all saw socialism as manifestation of communitarianism. Nyerere believes that socialism is a state of mind and elaborates on the relationship between nationalism and Pan-Africanism, putting forward that unity is more important than independence and that African countries should establish federalism before achieving national independence. While Nkrumah holds the view that African socialism is the reappearance of traditional spirit in a modern environment. Pan-African Movement is the expression of African nationalism, and his socialist thought is mainly embodied in the philosophy of conscience. Socialism is the defence of local autonomy, and the goal of socialism is the decolonization of Africa.

Pan-Africanism in the 21st century: African union and the challenges of cooperation and integration in Africa

The paper examines the extent to which Pan-Africanism and Pan-African vision of promoting African unity, cooperation and integration has been achieved under the African Union (AU) in the 21st century. It also assesses the challenges of cooperation and integration under the AU. The paper adopted a qualitative approach, while data was gathered from secondary sources and analysed thematically. It notes that the quest for African cooperation and integration is not new, but dates back to philosophy and vision of Pan-Africanism and Pan-African movement from the 1950s and 1960s. This movement later took roots in the continent and championed the struggle of Africans and peoples of African descent for emancipation and the restoration of their dignity, against slavery, colonialism and all forms of racism and racial exploitation, and to overcome developmental challenges. After independence, the Pan-African movement found concrete expression in the establishment of the Organization of Africa Unity (OAU) in 1963, and later transformed to the African Union (AU) in 2002. These continental organisations have served at platforms for the pursuit of Africa cooperation and integration and addressing post-independence challenges with varying successes. The paper revealed that AU’s Pan-African agenda in the 21st century including the African Economic Community (AEC), AU Agenda 2063, and the African Continental Free Trade Area (AfCFTA), are not without challenges. Addressing these challenges holds the key to achieving the continental goal of unity and achieving the vision and goals pan-Africanism in the 21st century in Africa.

Pan Africanist Letters: the historical development of political thought in the PAC of Azania, 1959 to 1993

<p>This paper maps some of the notable influences on the evolution of Pan Africanism in South Africa with reference to the Pan Africanist Congress of Azania (PAC). It does so by exploring the history of the ideas of the PAC founded on the 6^th of April in 1959. The interrelated questions explored are: Is there a tradition of Africanist thought intrinsically linked to the birth of the PAC as a liberation movement in South Africa? What are the lineages of the PAC’s intellectual traditions? Given the PAC’s short history as a legal political formation before it was banned in 1960, is there a tradition of ideas to reflect upon? What are the roots of these ideas, firstly, as manifest in there framing by liberation movements of the wars of resistance against colonial conquestas intrinsically linked to new 20^th century struggles for national liberation? Secondly, how did these ideas manifest in the anti-colonial struggle’s further development or transmutation into early freedom struggles as articulated by the emergent African intelligentsia particularly after the Second World War? Thirdly, what was the influence on the PAC by other African independence struggles, particularly the independence of Ghana in 1957. And fourthly, is there a tradition of Africanist thought in the anti-colonial struggle’s global connections and the intricacies and challenges posed by the exile experiences of the PAC from 1960 to 1993.</p>

Pan Africanist Letters: the historical development of political thought in the PAC of Azania, 1959 to 1993

<p>This paper maps some of the notable influences on the evolution of Pan Africanism in South Africa with reference to the Pan Africanist Congress of Azania (PAC). It does so by exploring the history of the ideas of the PAC founded on the 6^th of April in 1959. The interrelated questions explored are: Is there a tradition of Africanist thought intrinsically linked to the birth of the PAC as a liberation movement in South Africa? What are the lineages of the PAC’s intellectual traditions? Given the PAC’s short history as a legal political formation before it was banned in 1960, is there a tradition of ideas to reflect upon? What are the roots of these ideas, firstly, as manifest in there framing by liberation movements of the wars of resistance against colonial conquestas intrinsically linked to new 20^th century struggles for national liberation? Secondly, how did these ideas manifest in the anti-colonial struggle’s further development or transmutation into early freedom struggles as articulated by the emergent African intelligentsia particularly after the Second World War? Thirdly, what was the influence on the PAC by other African independence struggles, particularly the independence of Ghana in 1957. And fourthly, is there a tradition of Africanist thought in the anti-colonial struggle’s global connections and the intricacies and challenges posed by the exile experiences of the PAC from 1960 to 1993.</p>