A man who takes away another man’s freedom is a prisoner of hatred; he is locked behind the bars of prejudice and narrowmindedness. Comment on the veracity of the given statement with reference to the experiences of Nelson Mandela and Anne Frank with discrimination and bigotry.
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Nelson Mandela is one of the great moral and political leaders of our time: an international hero whose lifelong dedication to the fight against racial oppression in South Africa won him the Nobel Peace Prize and the presidency of his country.
Since his triumphant release in 1990 from more than a quarter-century of imprisonment, Mandela has been at the center of the most compelling and inspiring political drama in the world. As president of the African National Congress and head of South Africa's anti-apartheid movement, he was instrumental in moving the nation toward multiracial government and majority rule. He is revered everywhere as a vital force in the fight for human rights and racial equality.
The foster son of a Thembu chief, Mandela was raised in the traditional, tribal culture of his ancestors, but at an early age learned the modern, inescapable reality of what came to be called apartheid, one of the most powerful and effective systems of oppression ever conceived. In classically elegant and engrossing prose, he tells of his early years as an impoverished student and law clerk in a Jewish firm in Johannesburg, of his slow political awakening, and of his pivotal role in the rebirth of a stagnant ANC and the formation of its Youth League in the 1950s.
He describes the struggle to reconcile his political activity with his devotion to his family, the anguished breakup of his first marriage, and the painful separations from his children. He brings vividly to life the escalating political warfare in the fifties between the ANC and the government, culminating in his dramatic escapades as an underground leader and the notorious Rivonia Trial of 1964, at which he was sentenced to life imprisonment. Herecounts the surprisingly eventful twenty-seven years in prison and the complex, delicate negotiations that led both to his freedom and to the beginning of the end of apartheid. Finally he provides the ultimate inside account.
Answer:
The singularity of the South African history and Mandela's Long Walk to Freedom is not incompatible with situations in other societies but can be reflected in order to give some orientation when dealing with 'language struggles' that are at the same time political, economic and, last but not least, cultural. This is why I think that UNESCO/IFAP (and BRICS) are indeed an excellent framework for dealing with these issues from the unique UNESCO/IFAP perspective.
When going through the diversity of situations and topics that Mandela's biography makes manifest the question arises about the 'red thread' that gives a unity to Mandela's life and to his reflection thereupon. This 'red thread' consists in making manifest issues of (in-) human information and communication addressed by him before, during and after the time of his imprisonment dealing with t.he history his country and continent as a struggle against what can be called information and communication apartheid.
The issue of apartheid goes beyond not only of African countries but also of Mandela's lifetime as he himself is aware of. But on reflecting upon the historical situation of apartheid in South Africa he gives a potential universal perspective a concrete and unique historical and cultural background. This enables him and his political counterpart, Frederik Willem de Klerk, to open a new humane foundation for South Africa beyond Apartheid. What makes these two political leaders unique is their will to reconciliation. This common will made possible the creation of an information and communication free society in South Africa, based on mutual respect and equality before the law.
Mandela's life and work show the dark side of a society in which information and communication are subject to oppression and exclusion that turns to be inhumane, that is to say, morally and politically unsustainable. What is morally evil can be understood as the will to achieve something that implies lastly the annihilation of this will. Mandela's reflections upon these issues are also an outstanding contribution to Africa's cultural memory.
See my contribution to the Mandela Reader on Information Ethics: Nelson Mandela as Information Ethicist
The source of the excerpts is: Nelson Mandela: Long Walk to Freedom. The Autobiography of Nelson Mandela. London, Little, Brown and Co. 1994. Main criteria for this selection are the relevance for the further developent of Information Ethics in the African context as well as for the discussion of ethical issues in the digital age which the Reader will address.
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