Philosophy 2:
Historical background and questions of violence:
- Most of the contributors to the trend of African philosophical literature
are regarded as nationalist-ideological philosophers and include
freedom fighters, politicians or statesmen.
- Historically, South Africa is blessed with world-acclaimed political
figures who can easily be categorised under that label, including
Nelson Rolihlahla Mandela, Stephen Bantu Biko and Albert John Luthuli.
- Like nationalist-ideological philosophers of the African continent, their
philosophical orientation and focus was directed toward political,
social, legal and religious change in pursuing justice, equality, human
dignity and democracy.
- This group of philosophers is characterized by the following ideals: (1)
they did not assume that Western philosophy is radically different from
or irrelevant to African philosophy, (2) they acknowledged the
individuality of their situation and consequently did not make
generalized claims about the African continent, and (3) they combined
theory and praxis in fighting against colonialism, racism and apartheid.
the question of violence in South Africa:
- The question of violence as a means of social and political
transformation has been a source of moral anguish to African-
nationalist leaders.
- It is common practice when dealing with the question of revolutionary
violence in Africa to place it within the context of Mahatma Gandhi and
Frantz Fanon.
- Gandhi’s philosophy of non-violence and Fanon’s view that violence is
necessary in anti-colonial liberation struggles are the two most
significant positions regarding the question of violence.
- In South Africa, both these influences from Gandhi and Fanon are
noteworthy. Gandhi developed his non-violent ethics while residing in
South Africa.
- For this reason, along with many others, the philosophy has had a
fundamental influence on the African National Congress (ANC) and its
leadership, especially Albert Luthuli.
- Alternatively, Fanon’s revolutionary philosophy of anti-colonial violence
and humanism has had varying degrees of influence on Steve Biko and
the Black Consciousness Movement.
1
, Albert Luthuli:
- Albert Luthuli (1898 – 1967) was the main custodian of Gandhi’s
philosophy of non-violence.
- Luthuli was a Christian liberal ‘‘realist’’ whose belief in Gandhi’s
philosophy of non-violent passive resistance was unquestionable.
- Luthuli viewed violence as destructive, inhumane and uncivilized.
- The philosophy of non-violent resistance, borrowed largely from
Gandhi, was thus selected as it dealt with injustice in such a way as to
reconcile the oppressed with the oppressor and to avoid propagating
the seeds of hatred and resentment. Non-violence, then, was a positive
policy of reconciliation and a moral and ethical struggle for good.
- Luthuli advocated the consistent use of non-violent methods to achieve
political and social goals on the grounds that such methods were
morally superior to violence and more effective.
- Luthuli was without a doubt a pacifist, as he believed that violence is
evil and that it was morally wrong to use violence to resist or prevent
violence.
Steve Biko:
- Steve Biko was not a disciple of Gandhi. On the contrary, Fanon
contributed much to Biko’s philosophical and political thoughts.
- So much so that Biko may easily be categorized as a Fanonian.
- Philosophically, Biko’s concern was with the concrete and existential
struggles which shape human, especially African, existence.
- His belief in the primacy of consciousness is based on the philosophical
assumption that consciousness is the ultimate unifying principle, the
agent of the synthesis and unification of different perspectives.
- Biko’s aim, therefore, was the restoration of the lost African
consciousness and the establishment of unity among all those who had
similar existential experiences in racist societies.
- Although Biko is categorized as a Fanonian, he has also been portrayed
as a pacifist based on his statement, “We believe that there is a way of
getting across . . . through peaceful means’’ and, further, ‘‘We are not
interested in armed struggle’’ (Biko, 1996 as cited in Wiredu, 2004).
Nelson Mandela:
- Like Albert Luthuli, Nelson Mandela was a humanist pacifist.
2
Historical background and questions of violence:
- Most of the contributors to the trend of African philosophical literature
are regarded as nationalist-ideological philosophers and include
freedom fighters, politicians or statesmen.
- Historically, South Africa is blessed with world-acclaimed political
figures who can easily be categorised under that label, including
Nelson Rolihlahla Mandela, Stephen Bantu Biko and Albert John Luthuli.
- Like nationalist-ideological philosophers of the African continent, their
philosophical orientation and focus was directed toward political,
social, legal and religious change in pursuing justice, equality, human
dignity and democracy.
- This group of philosophers is characterized by the following ideals: (1)
they did not assume that Western philosophy is radically different from
or irrelevant to African philosophy, (2) they acknowledged the
individuality of their situation and consequently did not make
generalized claims about the African continent, and (3) they combined
theory and praxis in fighting against colonialism, racism and apartheid.
the question of violence in South Africa:
- The question of violence as a means of social and political
transformation has been a source of moral anguish to African-
nationalist leaders.
- It is common practice when dealing with the question of revolutionary
violence in Africa to place it within the context of Mahatma Gandhi and
Frantz Fanon.
- Gandhi’s philosophy of non-violence and Fanon’s view that violence is
necessary in anti-colonial liberation struggles are the two most
significant positions regarding the question of violence.
- In South Africa, both these influences from Gandhi and Fanon are
noteworthy. Gandhi developed his non-violent ethics while residing in
South Africa.
- For this reason, along with many others, the philosophy has had a
fundamental influence on the African National Congress (ANC) and its
leadership, especially Albert Luthuli.
- Alternatively, Fanon’s revolutionary philosophy of anti-colonial violence
and humanism has had varying degrees of influence on Steve Biko and
the Black Consciousness Movement.
1
, Albert Luthuli:
- Albert Luthuli (1898 – 1967) was the main custodian of Gandhi’s
philosophy of non-violence.
- Luthuli was a Christian liberal ‘‘realist’’ whose belief in Gandhi’s
philosophy of non-violent passive resistance was unquestionable.
- Luthuli viewed violence as destructive, inhumane and uncivilized.
- The philosophy of non-violent resistance, borrowed largely from
Gandhi, was thus selected as it dealt with injustice in such a way as to
reconcile the oppressed with the oppressor and to avoid propagating
the seeds of hatred and resentment. Non-violence, then, was a positive
policy of reconciliation and a moral and ethical struggle for good.
- Luthuli advocated the consistent use of non-violent methods to achieve
political and social goals on the grounds that such methods were
morally superior to violence and more effective.
- Luthuli was without a doubt a pacifist, as he believed that violence is
evil and that it was morally wrong to use violence to resist or prevent
violence.
Steve Biko:
- Steve Biko was not a disciple of Gandhi. On the contrary, Fanon
contributed much to Biko’s philosophical and political thoughts.
- So much so that Biko may easily be categorized as a Fanonian.
- Philosophically, Biko’s concern was with the concrete and existential
struggles which shape human, especially African, existence.
- His belief in the primacy of consciousness is based on the philosophical
assumption that consciousness is the ultimate unifying principle, the
agent of the synthesis and unification of different perspectives.
- Biko’s aim, therefore, was the restoration of the lost African
consciousness and the establishment of unity among all those who had
similar existential experiences in racist societies.
- Although Biko is categorized as a Fanonian, he has also been portrayed
as a pacifist based on his statement, “We believe that there is a way of
getting across . . . through peaceful means’’ and, further, ‘‘We are not
interested in armed struggle’’ (Biko, 1996 as cited in Wiredu, 2004).
Nelson Mandela:
- Like Albert Luthuli, Nelson Mandela was a humanist pacifist.
2
