Pan-Africanism, African philosophy, and critical race theory. 7 While birthed in the historical conditions of colonisation and apartheid and resistance to them in ‘South Africa’, the Azanian tradition works within a continental Pan Africanist
Kira Erwin and Gerhard Maré
This special issue emerges from a concern with academic practice around researching and theorising race, racialism and racism; particularly within the current theoretical climate in which race is, in the majority, accepted as a social construct. In public thinking and discourse, however, acceptance of the biological existence of races continues to dominate in many societies. Racial classification also continues in many state practices in South Africa such as the collection of racial demographics though the national census, and through countless private and public officials reporting towards government-stipulated race-based employment acts. These classification practices raise contradictions for the constitutional goal of non-racialism in South Africa. South Africa has also signed and ratified the International Convention for the Elimination of All Forms of Racial Discrimination (http://www.ohchr.org/EN/Professional Interest/Pages/CERD.aspx), which aims to eliminate racial discrimination in member states. The convention, to which member states are legally bound, raises a number of pressing issues that, to date, are not present in a wider national debate on the continued use of race in South African state policy. For example, there is little recognition by the state of the difficulties associated with identifying a targeted group based on race, nor clarity as to whether these groups are identified through markers based on phenotype, or socio-economic or cultural differences. Nor is there open discussion on the use of terms such as fair and unfair discrimination and how they relate to terms such as distinction and differentiation (see Bossuyt 2000), and the legal consequences of using such terms.
What Could Go Wrong?
This article discusses the persistent deployment of racial stereotypes in contemporary stand-up comedy and its potential hegemonic or counter-hegemonic effects. It asks whether racial stereotypes should be avoided or condemned altogether, considering the risks of interpretative ambiguity and offensiveness, or, alternatively, whether there are specific performative strategies and conditions that might make racial stereotype humour a powerful weapon in the anti-racist toolbox. As regards the first, several critiques are considered and it is shown that racial stereotype humour, and its reception, may harbour multiple, subtle forms of racism. In terms of defences, racial stereotype humour’s role of discharging stubborn psycho-affective investments is highlighted, as well as its function as ‘subversive play’. The article further pays special attention to aspects of audience reception (such as issues of missed subtlety and ‘clever’ laughter) and the importance of the comic’s racial positionality in performing racial stereotypes.
Towards a More Just Philosophical Community
Philosophy (ASCP), Richard Colledge observes the following: The notion of Continental Philosophy as a contestably ‘western’ discipline was brought into sharp relief via a series of dialogues during and following our 2017 annual conference concerning race
Some Senses of Pan-Africanism from the South
argues that one cannot presume shared values and African solidarity in such a gigantic land of complex ethnic, cultural, religious and linguistic diversity. He warns against simplistic bigotry in calls for race-based Pan-African unity, which exacerbate
The Historiography of African Nationalism in Conqueror South Africa
political party, prepared because conditions was not yet ripe for revolution in South Africa, to work within and take advantage of existing political institutions. … Though it could, on occasion, be accused of opportunist expediency over the race issue, in
conqueror South Africa. He assumes the existence of white people and the settler colonial project in South Africa as unproblematic. Indeed, he implies that the ‘white race’ has a right to exist and develop their ‘civilisation’ without the threat of undue
Maša Mrovlje and Jennet Kirkpatrick
interests and loyalties and shaped by a plethora of situational factors beyond their full control, including the hierarchies of gender, race and class inequality. Indeed, the moral dilemmas they confront can stem from their embeddedness within the same
) Conception of Non-Racialism ’. Theoria 64 ( 153 ): 101 – 127 . 10.3167/th.2017.6415307 Dladla , N. 2020 . Here Is a Table: A Philosophical Essay on History and Race/ism . Stellenbosch : African Sun Media . Eze , E. C . 1997 . Postcolonial
Experimental Notes on Azanian Aesthetic Theory
Athi Mongezeleli Joja
’ ( Maaba 2004: 264 ), today invocations such as ‘one settler one bullet’ or even its iterations in the current debacle over ‘Land or Death’ 6 retain the psychic anxiety that impulsively curtails any ‘race talk’ in the guise of retaining a superficial