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African-American relations at present are characterized by a situation in which the United States government and United States investors take more resources out of Africa than they put in. There is a negative balance of payments in the flow of aid, trade, and other resources. Consequently, Africans are disappointed in America and have little faith in the ability of this Western power to make even a modest contribution to the resolution of African problems by African means.
The impassioned debate between those who support sanctions in order to bring about change in South Africa and those who favor “constructive engagement” misses the point. Each side assumes that the problem is to exercise U.S. leverage and pressure on the South African government. It is not. Instead the opportunity is for the U.S. to assist in human investment to help South Africans to acquire the education, skills and training to build their own future. Pressure may or may not contribute to the South African government changing its policies and practices. Investment in human resources has a more reliable payoff in terms of individuals capable of participating in building a new South Africa.
Africa and Africans do not get along well with the United States press, radio and television—and vice versa. Most Africans (whether students, individuals, or government officials) who have had some exposure believe it offers of Africa. Most directors of the U.S. media are leery of Africa and would prefer major news events to occur elsewhere. Fraternization and sympathy are mostly limited to African journalists who have lived or traveled in the United States (a considerable number on various exchange grants) and American journalists who have done an African stint. Alcoholically cursing their respective bosses, these two groups usually get on quite well.
Sceptical theism has been employed by its adherents in an argument aimed at undermining the so called ‘noseeum inference’. Erik Wielenberg (2010) has recently argued that there is an equally plausible argument for the conclusion that sceptical theism implies that we do not know any proposition that has word-of-God justification only. Thus, sceptical theists need to give up their argument against the noseeum inference or accept the conclusion that we do not know any proposition that has word-of-God justification only. I claim that sceptical theists need not face such a difficult choice because the argument that Wielenberg offers is not as plausible as their argument against the noseeum inference.