Black Political Thought in the Making of South African Democracy (review)

Halisi examines the impact of racial nationalism on South Africa's political thought and citizenship. His first objective is to analyze the impact of Western concepts--such as democracy, socialism, liberalism, and populism--on black thinkers. His second objective is to discuss the interdependence of racially conscious and nonracial discourse in the political thought of these thinkers. Halisi demonstrates the evolution of black political thought in South Africa by discussing "multiracial unionism" and "black republicanism." According to him, multiracial unionism refers to a single national identity in a multiracial state, while black republicanism connotes racial exclusivity" (p. 1). "Multiracial unionism" is represented by the African National Congress. "Black republicanism" was advocated by the Pan-African Congress and later by the Black Consciousness Movement. The whole discourse centers around these two concepts.

Black Political Thought in the Making of South African Democracy is divided into six chapters. In the first chapter Halisi discusses nationality, race, and the differences between multiracial unionists and black republicans. In Chapter Two, Halisi discusses the importance of land among indigenous Africans. As a result of land loss, Africans lost a sense of community and tradition. It also resulted in partial proletarianization of Africans into the capitalist economy. These events culminated in an increase of millenarian movements which promised people some form of redemption. Missionary education and Christianity played a major role in shaping black political thought. Some nationalists viewed African tradition as an obstacle to development while others used it to mobilize the masses.

The influence of liberalism, populism, and socialism on black political thinkers is the subject of Chapter Three. Halisi divides African nationalists into missionary-educated ones, who valued liberal views (multiracial), and independent African church nationalists (Republicans). The Garvey movement also influenced some African nationalists, while others were against it. Young militant nationalists were also divorced from older ones who favored gradual change. The multiracialists concerned themselves with citizenship rights and capitalist exploitation, while the republicans focused on the land issue.

Halisi tackles the role of education, trade unions, and student demonstrations abroad in shaping black political thought in Chapter Four. A younger, autonomous generation of students got actively involved in politics through student organizations, such as the National Union of South African Students (NUSAS), University Christian Movement (UCM), and the South African Student Organization (SASO) which later developed into the Black Consciousness Movement (BCM). The fifth chapter, entitled "The Black Republican Synthesis," discusses BCM's philosophy. BCM was the first organization to use the term "black" when referring to Indians and people of mixed race. It identified with Africans in the diaspora. Halisi concludes the book by noting that Steve Biko's legacy continues to shape South African democracy, as seen in the "Africanist" tendencies of Thabo Mbeki.

This discussion is timely, given the competing conceptions of citizenship in South Africa. If democracy is to be consolidated, such conceptions must be understood, which makes this work crucial. Halisi demonstrates how these different conceptions of citizenship developed, what were the core influences, and how they continue to affect democracy. The analyses contribute to knowledge by providing resources for future studies. Chapter Five on the philosophy of the BCM is the best part of the book. It is clear, coherent, and well researched. Halisi attempts to address a complex subject in a few compact pages, which explains why his conclusion is tentative. While this work is commendable, it falls short on several counts.

The title of the book is actually misleading. Which "black political thought" is Halisi examining? Is it that of Africans in South Africa, or is it African American political thought and its impact on South Africa's democracy? This is not clear from his discussion. Both enjoy equal space. Furthermore, it is not clear to the reader which period Halisi is discussing. He treats South Africa as though it was not in Africa. Even universal values...