Fiercely Non-Racial? Discourses and Politics of Race in the Non-European Unity Movement, 1943–70

Adhikari, Mohamed

doi:10.1080/03057070500109631

Cited by 9 publications

(2 citation statements)

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“…Trotskyism and the Unity Movement in Drew 1996and Adhikari 2005, who questions the consistency of Unity movement discourse and practice on non-racialism, and Lazerson 1994 and Everatt 2009 more generally). The language of the constitution and other discourse emphasises non-racialism.…”

Section: Simons and Simons 1985 On The Communist Party; See Documentamentioning

confidence: 96%

Understanding Non-racialism as an Emancipatory Concept in South Africa

Suttner¹

2012

Theoria

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Non-racialism is examined in relation to the concepts of race, generic humanism and universalism in order to establish conditions under which non-racialism can be implemented as an emancipatory concept. Denial of the salience or even the existence of the concept 'race' and also tendencies to organise on the basis of race essentialism are examined. It is accepted that race does not exist at an ontological level, in that it is not required for the constitution of the human subject. But race does exist historically and socially. To ignore its existence in addressing the question of non-racialism would be to deny the validity of the experience of racial inequality. At the same time, organisation on the basis of race, while sometimes motivated by strategic considerations, carries the danger of slippage and a permanent racialised identity. The post-1994 period is seen as opening the road to universalism and thus removing the basis for strategic essentialism.

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Section: Simons and Simons 1985 On The Communist Party; See Documentamentioning

confidence: 96%

Understanding Non-racialism as an Emancipatory Concept in South Africa

Suttner¹

2012

Theoria

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“…The second was the Anti-CAD, founded in 1943 to oppose plans from Jan Smuts' government for a Coloured Affairs Council (CAC) and ultimately a Coloured Affairs Department (CAD). Later, in 1948, the Anti-Segregation Council, a splinter from the Natal Indian Congress, also affiliated to the NEUM (Jaffe, 1992;Adhikari, 2005).…”

Section: (Iii) Racialisation Can Give Rise To Real Societal Groupsmentioning

confidence: 99%

Race, racialisation and colour-caste

Hull¹

2021

The Thinker

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Since race categories do not pick out biologically significant divisions of humanity, their use can be misleading and offensive. Yet racialisation – society’s viewing and treating South Africans as though they comprised different races – has generated real societal groups which are significant from the perspectives of justice and identity. In the philosophy of race, these facts make for a conceptual conundrum. Is common-sense race thinking right that races, if they exist, are human groups differing in significant, inherent and heritable ways, in which case there are no races? Or has common-sense race thinking failed to grasp races’ socially constructed nature, and should we say races are the really existing groups generated by racialisation? The same facts confronted the Non-European Unity Movement (NEUM) – a mid-20th-century South African liberation movement – with an organisational and theoretical challenge. Given its uncompromising non-racialism, how could it justify a federal structure which effectively divided its membership into African, Coloured, and Indian sections? If this was not race-based division, what was it? A former NEUM member, Neville Alexander, provided the Unity Movement with the conceptual resources to answer this challenge. I argue that his major work, One Azania, One Nation, is also a contribution to the philosophy of race. Alexander first contends that social constructionists cannot, without equivocation, claim that common-sense thinking about race in one sense has created races in a quite different sense. He then shows that introducing a second concept, ‘colour-caste’, can preserve the insights of the constructionist approach. While races are unreal, colour-castes are real social identities which need to be overcome.

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‘We don't Want Crumbs, We Want Bread’: Non-Racial Sport, the International Boycott and South African Liberals, 1956–1990

Merrett¹

2010

English Academy Review

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Fiercely Non-Racial? Discourses and Politics of Race in the Non-European Unity Movement, 1943–70

Cited by 9 publications

References 1 publication

Understanding Non-racialism as an Emancipatory Concept in South Africa

Understanding Non-racialism as an Emancipatory Concept in South Africa

Race, racialisation and colour-caste

‘We don't Want Crumbs, We Want Bread’: Non-Racial Sport, the International Boycott and South African Liberals, 1956–1990

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