Steve Biko

This visual essay engages the contradictions of appearing and being negated in transmasculine black portraiture through the work of Johannesburg-based photographer, Collen Mfazwe. This photographic series is a reminder that in our current order, ordinary trans blackness is often forced to become or appear through violence whose definition and manifestation extend beyond the semiotics of legible physical harm.

The Black Methodist Consultation (BMC) is not merely a historical movement-it's a prophetic force still shaping the soul and structure of the Methodist Church of Southern Africa (MCSA). Its future relevancy lies in how it continues to evolve as both a theological compass and a strategic engine for transformation. BMC is one of the most significant movements within the MCSA, born out of a deep yearning for justice, dignity, and authentic African leadership in the church. Its history is a tapestry woven with theological conviction, political resistance, and cultural affirmation. The Black Methodist Consultation serves as a pivotal formation within the Methodist Church of Southern Africa, aiming to transform the church into a truly African institution. Established in 1975, the BMC has evolved to address the unique challenges faced by Black Methodists in a post-apartheid context. This paper explores the future relevancy of the BMC, emphasizing its role in social justice, empowerment, and the restoration of dignity among Black communities. By analysing its objectives, values, and service offerings, this research underscores the necessity of the BMC in fostering an inclusive and equitable church environment.

This is worth mentioning and raises questions pertaining to my contribution as a Systematic Theologian, an African, a Black woman, and a student of Black Theology of Liberation in the field of Spirituality and in the Discipline which is predominantly white and male. A special word of thanks goes to my former Chair of Department (CoD), Zuze Banda, my mentor and former Discipline leader, who has recently retired, Dirk van der Merwe.

His writings have found responsive audiences in the ghettoes of the United States, liberation movements in Africa and the marginalised population in Europe and in Asia. His seminal works include Black Skin, White Masks (1952), A Dying Colonialism (1959), Toward the African Revolution (1952) and The Wretched of the Earth (1961). Frantz Fanon's The Wretched of the Earth (French: Les Damnés de la Terre) is both a sociological and a psychiatric analysis of the devastating effects of colonization upon the colonised individual and society. The book is based on Frantz Fanon's dehumanising experiences in his native Algeria then under colonial France. The Wretched of the Earth offers an incisive analysis of colonization which is primarily violent and its concomitant therapeutic and liberative violence. It reveals the devastating consequences of colonisation on personal and societal psyches and mental health. Though Fanon's purpose in the book was to "create a new humanity" without any form of discrimination, he also saw the inevitability of violence as a part of the liberation process.

Questioning the political promise of aesthetic mobilization of the
corpse, I ask: Why is it necessary for the world to see the image of
the corpse (again) in aesthetic practice, in order to reflect on
violence, and what modes of recognition and identification are
produced? My curiosity lies in what is enacted by recruiting the
viewer to adopt such forensic seeing.

a time when people talk about a renaissance in the arts, one hopes that the arts would be able to magnify the culture of, bring dignity to and enhance the history of Black people, who have been marginalised over centuries. Film has a huge role to play in re-enacting the struggles of the oppressed people over the epochs, and film can be a potent weapon to relive the history of revolutions. Film makers still have to portray the lives of many heroes and heroines whose quest for freedom were never adequately documented in motion pictures. South Africa still needs to make films on the lives of Sarah Baartman, Queen Nandi, Queen MaNthatisi,

This research sought to examine the Southern Sorsogon (Sso) dialect's distinctive phonetic features in Bulan, Philippines. In the urban and rural communities of Bulan in the province of Sorsogon, six native speakers were specifically selected based on the selection criteria. The qualitative text analysis approach used in this study was based on the transcripts of in-person interviews and other contacts between the researchers and native speakers. The Sso dialect's segmental sounds and phonological characteristics were examined to unravel its phonetic characteristics. The results showed that there were four vowels with unique vowel lengths [a],

Naomi Wolf, and the other fellow writers, friends and scholars with whom I've been privileged to share ideas on gender and the nation -and other topics besides! -over the past several years. Inexpressible thanks are owed to my family, Thomas, Sam and, above all, Steven, long-suffering endurer of late-night 'table-tapping' on the upper floor. The journal articles and essays in books on which a group of the chapters here are based have been substantially revised, elaborated and, in certain cases, updated; however, I wish to express my thanks to the editors and publishers of the following: 'Motherlands, mothers and nationalist sons: representations of nationalism and women ', From Commonwealth to Postcolonial, edited by Anna Rutherford. London: Dangaroo, 1992, pp. 229-47. 'Revolutionary nationalism and the representation of women in Ngugi wa Thiong'o',

Studies intends to publish outstanding educational, humanities and social science research from a wide range of conceptual, theoretical, and empirical traditions. Diverse perspectives, critiques, and theories related to pedagogy, humanities and social sciences-broadly conceptualized as intentional, political, socioeconomic , cultural and policy teaching and learning across many spaces, disciplines, and discourses-are welcome, from authors seeking a critical, international audience for their work. The journal's mission is to heighten awareness of the international, global, and transnational nature of issues in pedagogy, humanities and social sciences. The goal of this Journal is to provide a platform for scientists and academicians all over the world to promote, share, and discuss various new issues and developments in different areas of pedagogy, humanities and social sciences. It also aims to provide a forum for academics and educators, interested in rigorous research on their practice, from across the globe to express their thoughts and animate academic debates in their respective specialties. All manuscripts of sufficient complexity and rigor are given full review. In particular, this journal seeks to publish scholarship that is critical of oppressive systems and the ways in which traditional and/or "commonsensical" pedagogical, literary and social science practices function to reproduce oppressive conditions and outcomes. Scholarship focused on macro, micro and meso level educational, humanities and social science phenomena are welcome. The journal encourages authors to analyze and create alternative spaces within which such phenomena impact on and influence scholarship in many different ways, from classrooms to forms of public pedagogy, and the myriad spaces in between. Manuscripts are written for a broad, diverse, international audience of either researchers and/or practitioners. Articles should be 15,000 words or less including references.

This conceptual paper addresses the critical issue of anti-Black racism within organizations and aims to spark a discussion on action-oriented Black liberation beyond the workplace. Drawing inspiration from African anticolonial thought, particularly Steve Biko's Black Consciousness (BC) political framework, we propose a praxis to tackle anti-Black racial violence at societal, organizational, and interpersonal levels in Southern Africa and beyond. Our goal is to invigorate scholarly engagement with Black liberation in Management and Organization Studies (MOS). By leveraging the Black Consciousness Movement (BCM), we seek to encourage decolonization and enrich management knowledge systems by highlighting diverse sources that contribute to organizational knowledge. We (re)imagine political means to confront anti-Black racism and foster Black liberation in (post)colonial workspaces, contributing to the enrichment of MOS, a field that has been relatively apolitical and silent on anti-Black racism and the lived experiences of marginalized Black people. We propose BC-inspired political praxis that includes initiatives at the societal (macro), organizational (meso), and interpersonal/personal (micro) levels, involving employees as insider activists and Black scholar-activists, Black community social activists, and allies as outsider activists working collaboratively to confront anti-Black racism and decolonize organizations and society. We conclude by calling for more theorizing on Black liberation in MOS to develop strategies to resist and dismantle anti-Black racism within academia, organizations and society.

The thesis is a case study of three main sites on the Inanda Heritage Route, namely, the Phoenix Settlement, Ohlange Institute and Inanda Seminary. This is an important heritage route in post-apartheid KwaZulu-Natal, established in line with national government projects aimed at transforming the cultural landscape. As such, the route represents a particular approach to South African public history, strongly focused on a narrative of opposition to racial segregation and apartheid. The thesis provides a detailed analysis of the exhibitions found at the Phoenix Settlement, Ohlange Institute and Inanda Seminary. I discuss the overall dominance of biographical narration-featuring the lives and achievements of missioneducated Africans and in which Gandhi is also presented as an important figure. I consider the implications of a biographical mode in which narratives are firstly, about male leaders from Inanda's community of mission-educated Africans, and secondly, strongly focused on the early history of the African National Congress and the 'road to democracy' in South Africa. The thesis considers the implications of this narrow focus and the histories that have been excluded from this official and public representation of the history of Inanda. marked in blue are officially recognised as Inanda. Areas such as Matebetule, which is just outside those boundaries, use the Inanda address.

Rick Turner was a South African academic and activist who rebelled against apartheid at the height of its power. This volume engages critically with his work on race relations, his relationship with Steve Biko, his views on religion, education and gender oppression, his model of participatory democracy, and critique of economic inequality.

Rick Turner was a South African academic and activist who rebelled against apartheid at the height of its power and was assassinated in 1978 when he was 32 years old, but his life and work are testimony to the power of philosophical thinking for humans everywhere. Turner chose to live freely in an unfree time and argued for a non-racial, socialist future in a context where this seemed unimaginable.

This book considers Rick Turner’s challenge that political theorising requires thinking in a utopian way. Turner’s seminal book The Eye of the Needle: Towards a Participatory Democracy in South Africa laid out potent ideas on a radically different political and economic system. His demand was that we work to escape the limiting ideas of the present, carefully design a just future based on shared human values, and act to make it a reality, both politically and in our daily lives.

The contributors to this volume engage critically with Turner’s work on race relations, his relationship with Steve Biko, his views on religion, education and gender oppression, his model of participatory democracy, and his critique of poverty and economic inequality. It’s an important contribution to contemporary thinking and activism.

The relationship between philosophy and theology has been a live question since the origins of Christianity. Attending to a genealogy of how ‘theology’ and ‘philosophy’ have been related is important for conceiving their ongoing engagement. However, the question of context, of where they are so related and practiced, has only recently begun to be reflected upon. The current volume aims to make a contribution to this recounting by focusing on some of the ways theology and philosophy have been and are being interfaced in the Global South, and more specifically in South Africa.

The right of George Hull to be identified as the author of the editorial material, and of the authors for their individual chapters, has been asserted in accordance with sections 77 and 78 of the Copyright, Designs and Patents Act 1988. All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers.

This thesis places Black Consciousness in comparative perspective with progressive politics in South Africa in the late 1960s and the 1970s. It argues that the dominant scholarly focus on Black Consciousness, which is passed over as a 'stage' in the Black struggle against white supremacy, insufficiently historicises the deeper roots, and the wider resonances and ideological contestations of the Black Consciousness movement. As they refined their political discourse, Black Consciousness activists negotiated their way through the progressive ideologies that flourished as part of the wider political and social ferment of the 1960s. Although Black Consciousness won over an influential minority of radical Christians, a more contested struggle took place with nascent feminism on university campuses and within the Movement; as well as with a New Left-inspired historical and political critique that gained influence among white activists. The thesis draws closer attention to the ways in which Black Consciousness challenged white activists in the late 1960s, who were primarily able, albeit it with pain and difficulty, to sympathetically interpret and finally endorse Black Consciousness. The thesis challenges the idea that Black Consciousness achieved a complete 'break' with white liberals, and argues that black and white activists maintained a dialogue after the black students' breakaway from the National Union of South African Students in 1968. The thesis looks in turn at: the role played by the ecumenical movement in South Africa in the 1960s and 1970s; student and religious radicalism in the 1960s; second wave feminism and its challenge to Black Consciousness; the development of Black Theology, and the relationship between Black Consciousness activists and the ecumenical Christian Institute; it closes with a study of the interplay between intellectuals Steve Biko and Richard Turner in Durban, and the significance of white students' and Black Consciousness activists' interaction in that city in the 1970s. i ACKNOWLEDGMENTS I acknowledge the generosity of the Overseas Student Research Award Scheme that made it possible to undertake this study at the University of Sussex at a greatly reduced fee. I would like to thank the European Union-funded network of excellence, CLIOHRES, which gave valuable stimulus as well as financial assistance through the three years of this study. Our European meetings were a great source of enjoyment, collegiality and sustenance. I would like to thank the South African Department of Education for their grant which made it possible for me to travel to South Africa to conduct field research. My sincere thanks to my supervisors, to Saul Dubow, who agreed to take me on as a doctoral student, and Alan Lester, for their generous encouragement, academic guidance and close feedback through the course of the research and writing. Together they have shaped this project in fundamental ways, and have provided an open door whenever it was needed. My thanks to my friends Craig and Kerry, Sue and Yun at Sussex University who made it a welcome place to be. I would also like to thank the university chaplaincy who provided a present-day model of the open ecumenism that this study explores. My thanks, as well, to my colleagues and peers at Sussex for their encouragement, support and interest. I also extend my thanks to my friends and colleagues in South Africa. To Dr Catherine Burns, for her early inspirational teaching as my undergraduate lecturer and mentor, and for writing strongly in my favour to undertake doctoral studies, as well as for important leads and encouragement at an early stage. My thanks as well to my friends: Prinisha, Stephen, Nafisa, Vashna, Hannah and Suryi, as well, for their great company while I was in South Africa and in correspondence.

This research sought to examine the Southern Sorsogon (Sso) dialect's distinctive phonetic features in Bulan, Philippines. In the urban and rural communities of Bulan in the province of Sorsogon, six native speakers were specifically selected based on the selection criteria. The qualitative text analysis approach used in this study was based on the transcripts of in-person interviews and other contacts between the researchers and native speakers. The Sso dialect's segmental sounds and phonological characteristics were examined to unravel its phonetic characteristics. The results showed that there were four vowels with unique vowel lengths [a],

This dissertation acknowledges that there are numerous accounts on the liberation movements in South Africa which does include Robert Mangaliso Sobukwe and Steve Bantubonke Biko. However, in introspection, these accounts often delineate on the roles played by liberation movements with scanty recognition to the Pan Africanist Congress (PAC) and the Black Consciousness Movement (BCM). Whilst this approach in the writing of history is commendable, in this study, the researcher pertinently inquiries about the quiescence of such scholarly works on the lack of academic sophistication about the philosophical contributions of these protagonists. As such, this study is a detour from conventional historical accounts and narratives of their liberation movements and the biographies written on them. This study builds on their lived experiences which the researcher acknowledges cannot be academically divorced from their biographies to establish philosophical treaties which resonate within their political and philosophical heritage. Thus, this dissertation intends to investigate the philosophical contributions of Sobukwe and Biko in the liberation struggle in South Africa. It searches for their social, political, and intellectual developments which were intertwined with some crucial events in South Africa as well as globally which influenced and moulded their politics and practices. The latter is scrutinized through both individual and organisational levels. Their philosophical contributions are reconnoitred under the banner of what is termed Africana Existential Phenomenology (AEP) as a foregrounding conceptual framework. This enables a relaxed assessments and critical reflections on their contributions to the liberation struggle and beyond. Lastly, this dissertation argues that their contributions to the liberation struggle should not be viewed merely as history but as legacy that should be applied to fight continuous injustices of post-apartheid society.

During the apartheid era in South Africa, black women were among the most
oppressed members of the population. They faced triple-whammy oppression
of race, sex, and class which prevented them from living their lives freely. These
categories of oppressions overlapped into democracy. Although South Africa
has become a democratic Republic, black women continue to experience triple
whammy oppression. These oppressions are prevalent among black women in
the country. Black communities should employ Womanist Theory or
Womanism to eradicate the oppressions that have morphed into challenges in
the communities. This theory considers the element of equality from different
aspects of life. The main objective of this article is to explore triple whammy
oppression and its intersection to oppress black women in post-apartheid South
Africa. Methodologically, the article used semi-structured interviews to collect
and collate data from black women aged (20-64) residing in the Limpopo
Province of South Africa, Mankweng Community. Due to the implications of
Covid-19, authors conducted semi-structured interviews virtually, by telephone
and WhatsApp. For those participants who were near, the interview was face-
to-face even though there were not many (only one). Data was analysed using a
narrative model of analysis. Collected data established that some black women have different similar views on triple-whammy oppression. The article recommends that Black Consciousness Thought, Educational empowerment, and the philosophy of "Ubuntu" be practiced in the practiced in the communities of Black people to build a woman friendly safe private and public space.


Keynotes: private space, public space, Intersectionality, racism, sexism, classism.

This research sought to examine the Southern Sorsogon (Sso) dialect's distinctive phonetic features in Bulan, Philippines. In the urban and rural communities of Bulan in the province of Sorsogon, six native speakers were specifically selected based on the selection criteria. The qualitative text analysis approach used in this study was based on the transcripts of in-person interviews and other contacts between the researchers and native speakers. The Sso dialect's segmental sounds and phonological characteristics were examined to unravel its phonetic characteristics. The results showed that there were four vowels with unique vowel lengths [a],

This research sought to examine the Southern Sorsogon (Sso) dialect's distinctive phonetic features in Bulan, Philippines. In the urban and rural communities of Bulan in the province of Sorsogon, six native speakers were specifically selected based on the selection criteria. The qualitative text analysis approach used in this study was based on the transcripts of in-person interviews and other contacts between the researchers and native speakers. The Sso dialect's segmental sounds and phonological characteristics were examined to unravel its phonetic characteristics. The results showed that there were four vowels with unique vowel lengths [a],

This contribution seeks to draw lines between the white god of
colonisation and apartheid South Africa and the so-called ministries.
This will be done by using indigenous storytelling methodology to
forge a new path and consequently answer the following question: To
what extent do the above perspectives contribute to the legacy of
colonised Christianity and “white” God? I will offer commentary and
analysis of the question that appears at the beginning of this
chapter and the full story that followed that question. The way
forward on how to engage pastorally with township theology will
follow.

After the 1976 student uprising, South Africa entered a period of increased violent state repression. The struggle against apartheid also became increasingly globalised, as can be seen in the UN resolution and the rise of various international anti-apartheid organisations. My thesis looks at the various ways in which art was used as a response to the crisis of late apartheid in the 1980s, focusing on a landmark international exhibition, the Art Contre Apartheid exhibition which opened in Paris on 1983. It examines the context and history of the Art Contre Apartheid collection, and follows its path to its current location at the Mayibuye Archive at the University of the Western Cape, where it mostly languishes in packing crates. My research locates its analysis of the works in broader debates around art and politics during the struggle years in South Africa, but also to highlights the continuities and contrasts between international responses to apartheid, and local struggle art produced in the period surrounding the launch of the exhibition. Some of most compelling works of art in the collection depict the human form, and register acts of torture. The analysis focuses specifically on depictions of a fragmentation and dismemberment of the human body. Drawing on Elaine Scarry's argument about the limitations of language as an adequate response to trauma, my research develops an analysis of these works that demonstrates how the body becomes a privileged site in which violent political contestations are made visible. The thesis also deals extensively with the 'absence of form', which highlights the various instances in the ACA collection where abstract art was used as a signifier of pain, and thus the unspeakable effects of apartheid.

Preface The time for a comprehensive biography of Steve Biko is not yet. But it is hoped that the production of a book containing a selection of his writings may be timely, that it may serve to inform those who all over the world know the name Biko only in the dreadful context of his death, a little more fully what manner of man he was. For this reason nothing is said in depth about his death, crucial as this is in a final assessment of the man. I am acutely aware that the definitive writing on Steve can only come from one who writes from within his own tradition, historic, linguistic and political. Unfortunately at the moment those who are so qualified are either in detention, banned, on Robben Island or in exile. I can claim to have known him from the mid-1960s, and with a deepening intimacy, as the memoir indicates, from 1973 until his death. I am a priest of the Anglican Community of the Resurrection. Our headquarters is at Mirfield in Yorkshire.

Stephen Bantu Biko was an ordinary young man of his time. Nothing could have distinguished him, his family circumstances and environment from any other young man growing up in a small township in a small Eastern Cape town. Not even his death, in some respects was extraordinary. After all, it was not unusual for political activists to die in detention. He was in fact the 42 nd person to die while detained by the South African Security Police, the Special Branch. Almost all who died were young. Steve's comrades in the Black Consciousness Movement were also beginning to die either in detention as well, or in suspicious circumstances. Mapetla Mohapi, a young social worker and community activist, who died in detention, comes to mind, as does Mthuli ka Shezi, assassinated by being pushed in front of an oncoming train at Germiston Station. Onkgopotse Abraham Tiro died in exile, as a result of a parcel bomb. The manner of his death was not extraordinary either, shocking as it was.

Dissertation abstract:
A great deal of womanist scholarship lies in reclaiming identity and communal praxis. As the state of our world focuses on climate change, this project posits that through African-centered indigenous praxis, not only does the solution for climate change involve considering the effects upon humanity, but the more authentic solution reflects on the expanded coalition politics exposing the effects of white supremacy upon the land, all human animals, and non-human animals. Reflecting on the rigors of slavery and the pervasive mercenary culture of western economic imperialism, the earth's demise affects all of Creation. The project reviews African-centered cosmology, theology, and courage among an African-American freedom fighter, Fannie Lou Hamer, and Kenyan-born Noble Peace Prize winner. The project also opens a rare window into shared oppressions among Creation centering freedom through maternal altruistic filicide, thus challenging the traditional conclusion of environmental justice.

This article delves into the origins and extent of racial conflicts within and among us as South African Christians, questioning whether they arise from a flawed foundation. Employing an indigenous storytelling methodology, this article aims to uncover these quarrels and their impact on the church, academy, and society. Central to our exploration is the endleleni metaphor, meaning "on the road," which will be defined to dismantle the divisive hierarchized foundation and foster a new interconnected foundation rooted in our shared humanity. Ultimately, the metaphor of endleleni lights the path towards a promising future.

Karl Barth, who is considered one of the foremost reformed theologians of our time, had disabused his followers of any idea of the essence of the political in theological reflections when he insisted on the wholly otherness of God with his revised Romans commentary. Those whose interest in Barth came as a result of his activities during his stint as pastor of Safenwil, would continue to read politics into his theological metamorphosis. Thus, whether his theology falls within the realm of the relatively new hermeneutic called public theology is expected to be questioned. However, it is imperative to note that the notion of "public" is dynamic and has transformed over the ages. While there are varied public theologies, Black Theology of Liberation continues to assert its relevance in the face of the more popular public theology of South Africa.

The fight against gender-based violence (GBV) requires the participation of as many society stakeholders as possible, including the church. Gender-based violence has become a pandemic in South Africa. The township of Soshanguve where InnerCHANGE, a missional team, serves is just a microcosm of this alarming reality. This research uses the grounded theology methodology to design a curriculum to empower teenagers and the youth to become people of peace. These are people who commit to act non-violently in all circumstances and to call out violence as a society destroyer. This study stresses that perpetrators and enablers of GBV are the causes of the pandemic. The perpetrators are known to be mostly men. The enablers are the situation of the normalisation of violence in local communities, a negative understanding of power and a lack of participation from the church in fighting against GBV. This study focuses on enablers for the development of people of peace. The aim for InnerCHANGE was...

Karl Barth, who is considered one of the foremost reformed theologians of our time, had disabused his followers of any idea of the essence of the political in theological reflections when he insisted on the wholly otherness of God with his revised Romans commentary. Those whose interest in Barth came as a result of his activities during his stint as pastor of Safenwil, would continue to read politics into his theological metamorphosis. Thus, whether his theology falls within the realm of the relatively new hermeneutic called public theology is expected to be questioned. However, it is imperative to note that the notion of "public" is dynamic and has transformed over the ages. While there are varied public theologies, Black Theology of Liberation continues to assert its relevance in the face of the more popular public theology of South Africa.

The Black Consciousness movement in South Africa was revived in earnest by young people in the late 1960s, and the majority of them were university students. From its revival, it was perceived to be synonymous with the activist, Stephen Bantu Biko. This philosophy sought to inject hope, dignity, and liberation among Black people. Influenced by other black intellectuals such as Frantz Fanon, Stokely Carmichael, Malcolm X, Julius Nyerere and Aime Cesaire, Biko preached black pride and mental freedom. This article examines the relevance of Black Consciousness today and how it can continue to engender the principles of social justice and liberation of Black people in South Africa. Many critics would be interested in understanding whether Black Consciousness can be regarded as one of the conduits of enhancing the South African metaphor, "rainbow nation," which envisages unity after the 1994 triumph of the democratic government. This article also explores whether there is nearness between the Pan-African philosophy and Black Consciousness. The conclusions clearly affirm the critical role Black Consciousness can play in entrenching conscientization, humanness, and freedom from subservience. It also concludes that Black Consciousness is one philosophy that is necessary for the affirmation of Black people not only in South Africa but from around the world.

This research sought to examine the Southern Sorsogon (Sso) dialect's distinctive phonetic features in Bulan, Philippines. In the urban and rural communities of Bulan in the province of Sorsogon, six native speakers were specifically selected based on the selection criteria. The qualitative text analysis approach used in this study was based on the transcripts of in-person interviews and other contacts between the researchers and native speakers. The Sso dialect's segmental sounds and phonological characteristics were examined to unravel its phonetic characteristics. The results showed that there were four vowels with unique vowel lengths [a]

This article endeavours a preliminary dialogue with theologies which seriously and explicitly contemplate the decolonial turn. As decolonial and postcolonial become important concepts for framing the context, questions must be asked with regards to the meaning(s), grounds for theologising and undercurrents of the conversations on these subjects. There is no doubt that the current theological direction which seriously consider decolonial and postcolonial thought will influence the future of theology. However, the framing, interpretation, and contextual framing of decolonial and postcolonial thought cannot go without serious interrogation from a wide variety of voices for the future of theology in South Africa. In this sense, this article hopes for endeavours of contemplating the framing of theological discourse within the concepts of decolonial and postcolonial.

Existentialism is a living intellectual movement in Africana thought. This can be seen more through convergence than influence because existentialism and Africana thought address central problems of what it means to be human, free, and struggling with crises of justification born from crises of reason. In Africana existentialism, this moves further into discussions of race and antiblack racism under the designation Black existentialism. This article focuses on the French and Francophone lines of Africana and Black existentialism through a portrait and survey of its developments since the 1960s.

 El origen del Movimiento de la Conciencia Negra en Sudáfrica está relacionado con los acontecimientos ocurridos al interior de las universidades sudafricanas, especialmente la situación del estudiantado negro. Situación que se articula perfectamente con las estructuras segregacionistas profundizadas por el régimen del apartheid en Sudáfrica a partir de 1948. En ese sentido se formulan determinadas interrogantes que salen a la luz en el proceso investigativo principalmente sobre esa relación que favoreció el origen del connotado movimiento. Para tratar de dar respuesta a ese fenómeno se manejaron variables propuestas y una metodología analítica e histórica-lógica, cuya intención es demostrar el impacto de la evolución de la educación bantú y la importación al sector educacional de las propuestas segregacionistas que crearon condiciones muy desiguales para el avance de los estudiantes, en función de su origen etno-racial, como parte de la estrategia de bantustanización del apartheid....

Deeply entangled in capitalist production and consumption even as they are largely responsible for activating and regulating the cultural construction of individual and collective identities and the social manufacture of meanings, 'middle-class matters' should be understood here in two ways: (1) as a repertoire of goods, conduct, and beliefs typically used, practiced, and subscribed to by individuals and groups of people who affiliate themselves, and are affiliated by others, with a range of lifestyles known as 'middle-class'; (2) as a dominant ethos that pIays a crucial role, 'makes a difference', and is hence a highly significant social force in present-day South Africa. Following Bourdieu (1984), the term 'middle-class' refers here to a set of 'middle-class' dispositions or aspirations representing what middle-class people typically 'do' or 'aspire to', rather than a group of people whose monthly income qualifies them as actual members of this socioeconomic stratum. It is time, I believe, for scholars and intellectuals in post-apartheid South Africa to revise their notions of things 'middle-class', and through self-critical analysis, to recover the 'middle-class' and their own roles within it as a socially energizing force which, over time, both prescribes and regulates social order. This paper inquires into the making of a new consumer-consciousness

The challenges of neo-colonialism challenge academics and clergy alike to search for an alternative to what the Accra Confession declares as empire. For the Accra Confession, empire means the specific coming together of economic, cultural, political and military imperial power as a "system of dominance" to protect the interest of the powerful. The question is whether Missiology, given her colonial history and official collusion to imperialism, still has a role to play in the context of overcoming imperialism, today. I argue that the future of a postcolonial Missiology, in the face of empire, depends on a crosscutting dialogue with interlocutors, who engage this legacy head on. Has the critique from African anti-colonial thinkers been engaged in the development of a postcolonial Missiology for our time? Here I highlight the challenge of two younger voices, namely Steve Bantu Biko and Frantz Fanon, in particular in the publications, 'I write what I like' and 'The Wretched of the Earth', respectively, as they engage colonialism and imperialism, but more so, as they influenced South African Black Theology. This I argue is an overdue dialogue, in our ongoing quest for developing a truly postcolonial Missiology. Introduction: an ongoing struggle I am haunted by stories of young men, single mothers, breadwinners of families, who, like so many others, have lost their jobs. LenkaBula shares the testimony of "Rosemary, the tailor": My name is Rosemary van Dyk. I am a woman of mixed descent, known in South Africa as Cape Coloured. I worked in a clothing textile company for nine years, but the company was closed down because it could not compete with the interna