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Reading and Writing
Zimitri Erasmus (2008) stated ‘race’ to be a social construct. He has tried to find answers to any future possibilities that would stand out from the cruelty of racism. Although the answers to the questions asked in this study about the rise of racism in countries like South Africa is because their skin color shapes the way of treating them. He also sought answers on the steps that need to be taken to build a nation or to make it less centralized in terms of character discrimination (Robins, 2008).
On the contrary, Biko (1987) identified that the whites in this country have placed themselves on a path of exploiting the minds and bodies of the black as in the form of white racism. Blacks are realizing the need to find the cause of their suffering. For example, their black skin color ignores false promises of the white’s. The liberals is utmost efficient in making a political drama of opposing the status quo by all groups staying within a non-racial structure. The liberal’s are in a view, an individual standing on behalf of non-racialism principle is unable to adopt racialist policies.
According to Zimitri Erasmus (2008), understanding race as a social construct changed the political and philosophical meanings of race and allows one to accept the open possibility. This approach implies to view ourselves as political beings struggling to become ‘new humans’. The entire future human race does not depend on science and biology, but partly, by the political contextual choices made by us. Citing examples he stated that, the majority of South Africans continue to be deeply ordered in their everyday life due to the radicalized humanity fragmentation. The author describes that according to the liberal humanist sense post-racial future is not one in which race matters. Instead, it refers to continued subjective material that encompasses the physical brutality affecting the race actively or politically. It was further confronted with a more humane and egalitarian societal view creation (Robins, 2008).
In the contrary, Biko (1987) in his study found out that the awareness growth amongst South African blacks often influence the movement associated with the American 'Negro'. This acts as a sequel to attainment of independence attempts made by many African states within a short time. Dr Hastings Kamuzu Banda was a militant and was a hero often quoted; being a black man's country no white man is allowed in their lands. The author was in a view that the white man’s invincibility myth was exposed and the Africans started to raise their voices concerned toward the ways of liking the harboring continued servitude ideas. He accepts that the white’s had no right and wanted to remove and decorate in African style their own terms of practice. American terminology used to express new ideas and thoughts publicly in the US. Black Consciousness advocates are choosing to cut out useful dialogue with the world (Gibson, 2008).
As per the words of Biko (1987) "No race possesses the monopoly of beauty, intelligence, force, and there is room for all of us at the rendezvous of victory".
It can be comprehended from the article of Zimitri Erasmus that race is not related to roots or origins but refers to the ways of seeing the world that shapes humanity and is responsible for our own existence. South Africans anti-apartheid supporters in the 90s never thought of seeing themselves as victorious and experience apartheid’s end.
As mentioned by Biko (1987) “Then again the progressively sterner legislation that has lately filled the South African statute books has had a great effect in convincing the people of the evil inherent in the system of apartheid”.
Steve Biko and Nelson Mandela make it possible to imagine apartheid free South Africa because they were not prisoners of apartheid’s history instead dared to imagine and live a different future. Mandela and others shaped the present by implementing fair politics and practices no way associated with their genetic make-up or cultural essence of the heritage (Robins, 2008).
References for Dialectics of Liberation in South Africa
Biko S (1987). I Write What I Like. Retrieved from: https://www.academia.edu/21658434/Steve_Biko_I_Write_what_I_like [Retrieved On: 7th September 2020]
Gibson, N. C. (2008). Black consciousness after Biko: the dialectics of liberation in South Africa, 1977–1987. In Biko Lives! (pp. 129-155). Palgrave Macmillan, New York.
Robins, S. (2008). A chapter in New South African Keywords edited by Nick Shepherd and. Steven Robins. Retrieved from: https://www.academia.edu/26324397/Race_in_New_South_African_Keywords_eds_Shepherd_N_and_Robins_S_[Retrieved On: 7th September 2020]
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