Third Exam
PHIL 1171 Spring, 2024
Minneapolis Campus
Dr. Matthew Palombo
You must answer two of the questions below. Type answers and upload file to D2L Assignments folder by 11:59pm by April 7, 2024. Be sure to demonstrate a detailed understanding of theories and philosophers as well as strong critical thinking skills. Standard rules of academic honesty apply. You may use lectures, readings and scholarly resources. Do not copy and paste from online or AI sources without a full and clear citation. On average 2-3 pages per answer.
Question One: Expropriation of Land without Compensation
A longstanding controversy in South Africa relates to the ownership of land. In precolonial South Africa, land was not privatized; however, as a result of colonialism and apartheid, Black South Africans own today less than 3% of the land. In 1955, the anti-apartheid statement known as the Freedom Charter stated that South Africa “belongs to all who live in it, black and white” and that “restrictions of land ownership on a racial basis shall be ended and all land redivided amongst those who work it.” Contrary to this, PanAfricanism argued that the land of South Africa (its minerals, resources and use) ought to be owned by Black South Africans so that it can benefit African people. More recently, the debate has turned on the legal and moral question of “expropriation of land without compensation” which means that the government would take ownership of land with or without compensation to the current white or business owners. A constitutional amendment to make this legal was brought to parliament in 2021, and this is one of the most important debates in the upcoming May 2024 elections. Parties such as the Economic Freedom Fighters argue that the government should be the exclusive “custodian” of all land in South Africa on which people live, work, pay rent and taxes, start businesses, grow food, protect nature, etc… Critics argue that this is unjust to the current white landowners and businesses and that this might curtail economic growth and production.
Consider these ethical questions. First, explain how 2 of these three African theories - Ubuntu, Ujamaa, or PanAfricanism - would approach the question of land ownership. Second, do you believe that white landowners or businesses who acquired land under colonialism and apartheid have a right to that land, its resources, and profits? Why or why not. Third, do you agree with the idea of “expropriation of land without compensation” and that the South African government should be the sole custodian of all land and resources? Explain your position.
Question Two: Restorative Justice and the TRC
In 1996, South Africa launched a “Truth and Reconciliation Committee” (TRC) led by Archbishop Desmond Tutu. The role of the committee was to create an opportunity for people to articulate publicly the truth about Apartheid and take responsibility for the violence they committed or benefitted from under Apartheid. This was done in public forums, recorded online and intended for the victims of Apartheid violence. After the “Truth” was openly declared, “Reconciliation” was sought by the victims and the perpetrators through racial healing and restorative practices. The idea was to give victims the power to determine what the perpetrators need to do to reconcile and restore with the community they have harmed. If the perpetrator agreed and followed through and both sides were willing, the perpetrator would not face prison (or their sentence would be reduced) and in some cases would be given amnesty.
The TRC provided a powerful example for what is today called “restorative justice” – a method of justice to empower victims and create alternative forms of punishment to avoid long prison sentences and criminal records. Minnesota is one of the leading states for restorative justice with over 10,000 cases per year – mostly with non-violent crimes. TRC practices are an alternative to mass incarceration and a part of abolitionist movements.
First, explain how the TRC was an application of Ubuntu Ethics. What virtues and practices in Ubuntu Philosophy exist in the TRC (personhood and virtues) and restorative justice practices? Second, do you agree with the TRC and how it approached post-Apartheid race relations, especially as an alternative to an international tribunal or mass incarceration for those who perpetrated and benefited from Apartheid? Why or why not? Finally, the City of Minneapolis formed its own TRC in 2020 with local members and South African representatives. Read more here: https://www2.minneapolismn.gov/government/departments/racial-equity/truth-reconciliation/ Imagine that you are on that working group. What 3 action steps would you take in Minneapolis to move forward on the goals of restorative justice in the context of the continuing racial violence outlined by the committee here: https://lims.minneapolismn.gov/Download/MetaData/18897/2020R-279_Id_18897.pdf
Question Three: Non-Collaboration
Robert Sobukwe introduced the principle of “non-collaboration” for African people in a liberation struggle, and PanAfricanism and Black Consciousness philosophies used this in the violent and non-violent struggle against Apartheid. In practice, this means that there are intentional exclusive times and spaces for Black people to gather in strength, discuss issues of the day, raise awareness racial oppression, share resources, develop solutions, and organize for change. First, I want you to explain why this principle is morally necessary in a liberation struggle according to Robert Sobukwe as well as Steve Biko. Second, imagine that you are an administrator at a public institution, such as MCTC or Hennepin County Library or Metropolitan Council. A group of Black students or employees ask to start a group exclusively for them to have dedicated times and spaces to discuss racial issues at the institution. Critics in HR tell you that this would violate the public institution’s commitment to fairness since not all students or workers would be able to participate in these meetings and benefit from these resources. Explain what you would say to the group and what you would do? Third, how would you respond to HR about whether or not this violates the principle of fairness?
Question Fourth: Islamic Ethics, Jihad and Religious Freedom:
Under Apartheid in South Africa, an important moral debate emerged within Black South African Muslim communities. The Apartheid government offered to protect Muslim communities and their religious freedoms in exchange for them not being actively involved in the revolutionary struggle. Some scholars argued that Muslims should not involve themselves in jihad against the government since it provided religious freedom; other scholars argued that Muslims have an obligation to do jihad against the oppressive system of South Africa, even though it meant they would be targeted as “terrorists” and their religious freedoms lost. In light of your understanding of Islamic Ethics and Islamic Liberation Theology, first, explain what jihad means and give examples. Second, do you agree with Farid Esack that Muslims in South Africa should use jihad against Apartheid and risk the loss of religious freedom? Why or why not? Third, in your own view, in what ways can Muslims use jihad in the United States today? Give at least one good example.
Question Fifth: Islamic Veiling
Considering our look at Islamic Ethics and Gender Jihad, first, I want you to explain what “Imperial Feminism” (or Western Feminism) means according to the scholars discussed in this course. How does Imperial Feminism portray Muslim women as essentially oppressed by Islam? Give one example of Imperial/Western Feminism in the media, your own experiences, or observations. Second, explain what a “Gender Jihad” means through some of the scholars discussed in class. What are the key ideas of a Gender Jihad? Finally, I want you to think about the common Muslim practice of veiling (such as wearing a headscarf), which has many different meanings and practices; yet today, many countries and areas within the United States are trying to ban this practice. Using your understanding of Islamic Ethics and Gender Jihad, explain what veiling means to Muslim women and how this might increase a Muslim woman’s power, agency and freedom in society?
