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In the famous opening lines of his, Native Life in South Africa, Sol Plaatje wrote, "Awakening on Friday morning, June 20, 1913, the South African Native found himself, not actually a slave, but a pariah in the land of his birth". It was the colonial wars of the previous century that had left Africans with only 7% of the land in the new Union of South Africa, but it was the Land Act of 1913 that entrenched land dispossession by preventing Africans from buying or renting land from whites. It became a legal cornerstone of the segregationist project.
What school textbooks and the media miss by Alison Kysia When I teach history related to Islam or Muslims in the United States, I begin by asking students what names they associate with these terms. The list is consistent year after year: Malcolm X, Elijah Muhammad, and Muhammad Ali. All of these individuals have affected U.S. history in significant ways. If we take a step back and look at the messages these figures communicate about Muslims in U.S. history, we see a story dominated by men and by the Nation of Islam. Although important, focusing solely on these stories leaves us with a skewed view of Muslims in U.S. history. Even these examples are a stretch. Most of my students reference 9/11 as the first time they heard of Muslims.
As a result of Shaka reconfiguring and resetting the ideas, nature, structure of a new and united nation among the different Zulu clans, it is also incumbent on the future generations of Africans in South Arica will have an idea of the of how they...
"...As white people organized under the leadership of the African People’s Socialist Party, working for the liberation of Africans everywhere and in solidarity with oppressed and struggling peoples across the globe, we know there will never be peace without this vision".
“When a people lose the knowledge of who they are, that is, their culture, they lose the very foundation upon which their individual existence and their society is based. To combat this loss, each African person must be equipped with a ‘Grand Vision of the Future,’ a vision extending beyond personal interests such that this vision becomes the embodiment of the vital interest and moral centerhood of the entire African World Community. I refer to this vision as The African Principle. The African Principle places the moral, economic, political, and spiritual centerhood of African people on the African continent, the land of our ancestors. It is the ideological, spiritual, and moral direction of African people; it is the underlying source that makes us an African people. It is that which makes us who we are and what we are. It is the voice of our ancestors, and it is the essence of our existence. Moreover, the African Principle is the underlying source of the African Value System, the gift from our Creator passed on to us through our ancestors. It represents those standards, rules, laws, and customs that should guide our behavior and serve as the foundation and motivation for all of our actions. It is the quality underlying the source of our existence. Some, if not most of our African leaders, have compromised the African Principle in order to achieve personal success and security at the expense of the African masses. In essence, the African Principle requires that African organizations and leaders of these organizations act in the greatest interests of the greatest number of African people. As such, the African Principle is the standard against which we must measure the actions of our leaders and the organizations that claim to represent the interests of the masses of African people.”
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