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This book locates the debate about the historical injustice of land dispossession within the realm of African spirituality. This is reminiscent of the 'spirit' of Chimurenga against the Rhodesians in [...]

The Delusion of Apartheid and the African National Congress: Sizwe's Mythmaking and South African Politics Mpofu-Walsh, Sizwe. 2021. The New Apartheid. Cape Town: Tafelberg. 184 pp., Price (Inc. VAT): R [...]

Anton Lembede, who is regarded as a member of the "new Afrikans", propagated the political philosophy of Afrikanism that is premised on an exclusive idea of "Afrika for the Afrikans." On the other hand, A.P. Mda's idea of "broad nationalism" pursued an inclusive idea of Afrika. This paper seeks to foreground Lembede's exclusive idea of Afrika in contrast to Mda's idea of "broad nationalism" and inclusive idea of Afrika. We will rely on the historical and comparative method and the Afrikan-centred theoretical paradigm. There are several findings which this paper has deduced. The first one is that the political and intellectual relationship between Lembede and Mda has eventuated in the epochal emergence of the antagonism between two Afrikan political philosophies of national liberation in conquered Azania. These philosophies are Afrikanism and broad nationalism. The second one is that the intellectual legacy of Lembede is a marginalised study in South African scholarship especially on the figures of the Black Radical Tradition. The third one is that the broad nationalism of Mda was transformed into the Azanian political tradition by Robert Sobukwe and Steve Biko. The last one is that the triumph of Mda's idea of Afrika must triumph has contributed to the disastrous dominance of nonracialism in South Africa at the expense of the racial nationalism of Lembede. This nonracialism has taken the form of the Congress/Charterist nonracialism of the African National Congress and its Tripartite Alliance and the Azanian nonracialism of the Pan-Africanist Congress and the Black Consciousness Movement. The fundamental objective of this paper is a call for the replacement of these naïve and dangerous forms of nonracialism with the uncompromising racial nationalism of Lembede, so that Africa's cause can triumph as he envisioned it. [ABSTRACT FROM AUTHOR]

The catastrophic ascension of the Europeans to the stage of world history entailed the launching of a race war against Africans, which is still raging to this day. This race war is multifaceted; however, its ultimate objective is the racial extermination of the Africans. In the interim period before the racial extermination of Africans, the Europeans have chosen to embark on a cruel project to "falsify African consciousness". This falsification is achieved through a process of culturicide. By the latter, we imply a form of "intellectual warfare" waged by the Europeans to confuse Africans, especially their most gifted members, about their African identity and culture to serve global white supremacy. The integrationist "double-consciousness" of the New Negros in America and the "New Africans" in South Africa is the highest stage of this intellectual warfare. The latter has resulted in the emergence of integrationist double-consciousness (which accepts whites and seeks to coexist with them) among the black elite, like Dubois, and revolutionary double-consciousness (which rejects both whites and white supremacy) among ordinary Africans both in America and South Africa. Using African phenomenological framework, this paper will argue that the integrationist double-consciousness of the black elite must be abandoned and replaced with the revolutionary double-consciousness of ordinary Africans such as Garveyites and amaqaba. This is in order to destroy whites and global white supremacy and to restore the African world-order premised on the principles of Maat as in ancient Kemet. [ABSTRACT FROM AUTHOR]

Literature on the radical indigenous resistance tradition, which predated the emergence of Garveyism as a form of Afrikan philosophy of liberation is scarce in South African politics and history. Robert Edgar and Robert Vinson have contributed to the literature on the influence of Garveyism in South Africa in the 1920s. However, their scholarship does not delve into the emergence of the radical indigenous resistance tradition which was a reaction to conquest since 1652 in wars of colonization in South Africa. This paper seeks to remedy this gap by discussing this radical indigenous resistance tradition which we designate as the Indigenous Fundamentalist Tradition. This paper will utilize the historical analytical framework to provide a brief outline of the cause and elements of this tradition. We will rely on historical research design to discuss how, upon its arrival in the 1920s, Garveyism regalvanised this radical indigenous resistance tradition. The first objective of the paper is to foreground the convergence of the intellectual and political endeavours of people of Afrikan descent (continent and diaspora) in their struggle against global white supremacy. The second objective is to contribute to the eventual hegemony of the combined radicalism of the Indigenous Fundamentalist Tradition and Garveyism which is a marginalized issue in the literature on Afrikan nationalism and the Black Radical Tradition in South Africa. This paper will provide a brief intellectual portrait of Lembede to argue that through his political philosophy of Afrikanism he encapsulated the convergence of the Indigenous Fundamentalist Tradition and Garveyism. This is in order to lay the foundation for the foregrounding of Lembede's idea of Afrika for the Afrikans as an alternative paradigm regarding the national question in South Africa. [ABSTRACT FROM AUTHOR]

Scholarship on Garveyism as a form of Afrikan philosophy of liberation is scarce in South African politics and history. Robert Edgar and Robert Vinson have laid the foundation for scholarship on the influence of the Garvey movement in South Africa. However, their scholarship does not delve into political philosophy as a component of Afrikan philosophy, especially the national-ideological tradition. This paper will rely on historical research design to discuss the political philosophy of Anton Lembede, who was influenced by Garveyism to formulate his political philosophy of Afrikanism. This paper will utilise the historical analytical framework to provide a brief intellectual portrait of Lembede to substantiate the argument that his political philosophy of Afrikanism was influenced by Garveyism. Because this paper is about the Black Radical Tradition in South Africa, it will depart from the fundamental premise that a radical indigenous tradition of resistance preceded the arrival of Garveyism in South Africa. The main objective of the paper is to delineate this indigenous radical tradition, which we call the Indigenous Fundamentalist Tradition. The second objective is to show that this resistance tradition was infused with Garveyism upon its arrival to lay the foundation for Lembede's Afrikanism as an expression of the Black Radical Tradition in South Africa. The main argument is that Lembede's political philosophy of Afrikanism is a combination of the indigenous radical tradition of resistance against conquest since 1652 and Garveyism through the battle cry of Afrika for the Afrikans. This regalvanisation encapsulates the combined impact of Garveyism, Lembede's Afrikanism, and the Black Radical Tradition as the Afrikan masses were radicalised and became more militant in confronting white supremacy and white settler colonialism in South Africa. [ABSTRACT FROM AUTHOR]

This essay will critically analyse how conquest that resulted in white settler colonialism laid the foundation for epistemic violence. Epistemic violence, which took the form of the imposition of the law of the European conqueror in the wake of land dispossession in 1652 in South Africa is the fundamental problem this essay will critically engage with. We will rely on the Azanian philosophical tradition as a theoretical framework to critique this legal epistemic violence. Our theoretical framework is in line with Afrikan jurisprudence, which is grounded in the culture and worldview of the Indigenous people conquered in wars of conquest. Fundamental to our argument is that the law of the European conqueror, which was imposed through conquest is a Eurocentric enterprise, which seeks to negate the Afrikan worldview and culture and reinforce historic injustice. It is important to note that epistemic violence commenced with the issuing of papal bulls, which undergirded conquest and white settler colonialism in South Africa. The thesis of the essay is that in the wake of conquest and the attendant imposition of the law of the European conqueror, white settlers used their law to technicalise issues of historic injustice such as land dispossession. It is in this sense that this essay seeks to contribute to the decolonisation of law by foregrounding the worldview and culture of the Indigenous conquered people. [ABSTRACT FROM AUTHOR]