By John S. Saul

Two decades on from the autumn of apartheid in South Africa, veteran analyst and activist John S. Saul examines the liberation fight, putting it in a neighborhood and worldwide context and looking out at how the preliminary optimism and desire has given approach to a feeling of quandary following hovering inequality degrees and the bloodbath of employees at Marikana.

With chapters on South Africa, Tanzania and Mozambique, Saul examines the truth of southern Africa’s post-'liberation' plight, drawing at the insights of Frantz Fanon and Amilcar Cabral and assessing claims new 'precariat' has emerged.

Saul examines the continuing 'rebellion of the poor', together with the hot Marikana bloodbath, that experience shaken the sector and will sign the opportunity of a brand new and extra hopeful destiny.

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Chapter 2 Tanzania Fifty Years On (1961–2011) Rethinking Ujamaa, Nyerere and Socialism in Africa1 December 8, 1961. A little over fifty years ago: Tanzanian Independence Day (it was actually still Tanganyika then, until the union with Zanzibar a few years later changed the country’s name to Tanzania). But, of course, many countries in Africa were obtaining their independence from the British and French colonial states in those years. What set Tanzania apart in the 1960s, much as Ghana had been set apart, in the 1950s, by Kwame Nkrumah’s “Black Star” (as Basil Davidson once entitled a book chronicling Osageyfo’s moment of ascendancy) was Nyerere’s own star.

Indeed, what is especially disconcerting about the present recolonization of the region under the flag of capitalism is that it has been driven by precisely the same movements (at least in name) that led their countries to independence in the long years of overt regional struggle. But 7 See Sampie Terreblanche, A History of Inequality in South Africa, 1652–2002 (Scottsville: University of Natal Press, 2002), Michael McDonald, Why Race Matters in South Africa (Cambridge and London: Harvard University Press, 2006), and Nicoli Nattrass and Jeremy Seekings, Race, Class and Inequality in South Africa (New Haven and London: Yale University Press, 2005).

What alternatives to it exist, concretely? ” Rather we must carefully assess the actually existing moment in present-day Mozambique – while also seeking cautiously to divine the future. This is no small challenge, as we will see. For there are a number of competing paradigms that are proposed in order to shape any such assessment. One, quite straightforwardly, sees the current unapologetically capitalist project as marking a promising revival of sobriety in Mozambique. Here, at last (or so it is argued by elites both global and local), is an acceptance by Frelimo and by the country it governs of the beneficent logic of global capitalism and the slow but certain working of the system’s developmental magic.

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