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Re: مجموعة أجندة مفتوحة تقدم شرشل فى لندن (Re: Dr Salah Al Bander)
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The most famous formulation of secular humanism to emerge on the African continent came, however, by way of the thought of Frantz Fanon (1925–1961), a Martinican expatriate in Algeria. Fanon diagnosed a sick modern world premised upon human actions, wherein the tasks faced by contemporary Africans must be to build up their material infrastructure (based on national consciousness) and thereby transform negative cultural symbols into positive ones that could set humanity aright. The secular humanist tradition continued along historicist and poeticizing lines, and with political allegiances of the Marxist (and, occasionally, liberal) variety through such writers and political leaders as Almicar Cabral and Julius Nyerye until the emergence of leaders in the struggle against apartheid in South Africa took center stage
The two most influential formulations of secular humanism to emerge focused on the question of consciousness. The first was Stephen Bantu Biko (1946–1977), who developed a theory of black consciousness that drew upon the political dimension of racial oppression. Black, for Biko, designated a form of oppression that could be faced by an East Indian, an East Asian, or a colored (in Africa, a person of mixed race, for example of indigenous and Afrikaaner parents) as well as an indigenous African. The second was Noël C. Manganyi, advisor to the vice-chancellor and principal of the University of Pretoria. Manganyi is a psychologist whose writings during the apartheid years were of an existential phenomenological variety, with many similarities to Fanon and Jean-Paul Sartre. There have, however, also been highly political Christian humanist responses in the South African context that should be considered, the most noted representative of which is the Nobel Peace Prize laureate Bishop Desmond Tutu, whose leadership in forming South Africa's Peace and Reconciliation Commission exemplifies what might be called the Christian liberal tradition
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