This paper examines the liberal society that Popper lauds, that aims to be truly open, and discusses why another, more communitarian kind of society, particularly societies in Africa, may also reflect the quest for intellectual openness that is Popper’s ideal. Moreover, this paper avers reasons why Popper should be comfortable with such a liberal-communitarian mix. The inter-subjectivity in his critical rationalism is a balance of an explicit individualism, and an implicit social element (Afisi, 2016a). Popper is indeed an author of such a balance. For a society to be truly open requires the careful recognition and protection of individual freedom. However, the extent to which individuals are free to perform actions that they desire without external constraints, and the level of their individuality in relation to others when performing such actions, remain a contentious issue between liberals and more communitarian thinkers. Popper’s critical rationalism provides the necessary impetus to this contention through his view of freedom that I contend can best be viewed as carefully balanced, a view which combines individuality with a social element that upholds community values necessary for openness of society. With this combination, Popper’s politics of liberalism provides an effective model of how a truly open society can be achieved. The values inherent to Popper’s liberalism including those concerning intellectual openness, individual freedom, mutual respect, measured self-respect, welfarism, humanitarianism, accountability, critical debates and feedback from the citizens, together concern the conditions for a society to be truly open. There are many competing thoughts as to what openness might be in Popper’s philosophy. The present study of Popper does not presume to address them all. The focus here is specifically on using Popper’s idea of critical rationalism to balance relations between liberal politics of individual rights and freedom, and communitarian politics of the common good, as it relates to situations about how socio-economic and political conditions in Africa societies should be structured. While I contend that Popper’s works in political philosophy focused centrally on Western political tradition, and not about Africa in its strict sense, significant lessons can be distilled from Popper that can offer suggestions on social reforms in Africa. This paper explores Popper’s project of the open society across the plurality and differences of societies, so that his liberal ideas of individual freedom are not undermined, and the progress of the communitarian idea of the common good, that Africa societies are built upon, is also well enhanced. Liberal individualism and community values inherent to communitarianism are both well accommodated within Popper’s critical rationalism.

In 1652 the Dutch travelers coming from the Netherlands took over the southern lands and. started to spread their sovereignties. In the early 1800's the British Empire claimed the southern lands as one of her colonies. The Dutch or so named Boers took off towards the north and so it was those both white groups (the British and Dutch) captured the lands of the blacks and fought against the natives for their own sakes. Particularly the British army destroyed the “so said" Zulu Kingdom which was actually the biggest and strongest natives tribe ruling over what is now known as NATAL. Whenever the Boers discovered something new the British attacked and took over it. Whereas the last examples where the great mines of gold and diamond in the Transvaal Area. The Boers of course fought back and that was how the great Anglo-Boer took place. The result was a new democratic republic ruled by both British and the Boers. A strong and later to be advanced country was named "the Republic of South Africa". But the whites still humiliated and exploited the blacks, while using them as hard workers in mines and factories. They were expelled to small town-ships away from technology and civilization. The pressure of the Apartheid and the exploitation of races, especially on the blacks on one hand and international incidents such as black movements in the United States as well as global policy pressures on the White government forced them to accept black votes during the election, hoping that the votes of whites will exceed the blacks. But the result was the other way around.

The history of Iranian relations with the East Africa goes back to ancient times, but in the centuries after the rise of Islam, these relations have become more and more serious. The early relations pursued commercial-economic goals: ivory, slave force, and amber were the products exported to Iran. In the tenth century, political factors also played a role in the relations. After the immigration of Shirazi family to Africa, they gradually seized power in Zangebar, Mombasi, Kilva and Shangvaya. For many centuries after that, Kilva was governed by a succession of Shirazi governors. The long-term presence of Shirazi family in the east coats of Africa resulted in close relations between African and Iranian different cultures. The purpose of this paper is to describe the celebration of Nowruz (New Day), a prominent cultural festival of Iranians celebrating the New Year. In this paper, the writer tries to show the similarities and differences between the ways Nowruz is celebrated and observed by Iranians and Africans.

One of the important social features of Iran that has always made Iranians proud during different eras was the immigration of Iranian tribes to other areas of the world. These immigrations were an important factor of developing Iranian culture beyond its borders and introduced glorious elements of Iranian culture and civilization to the other nations of the world and in many cases have had excellent results. Immigration of Iranian Baloch to East Africa and their intimate relationship with the people and tribes of this area is a good example that has had very important results. In this essay, the author has tried to deal with the reasons of such immigrations from Balochistan of Iran to East Africa and how they were settled there, at the same time the main hypothesis of friendly relationship between Iranian Baloch and native people of east Africa and their public acceptance in that area has been studied. The framework of the essay is according to the effective role of the Iranian immigrants on the development of Iranian culture and civilization and its cultural and political outcome resulted from the settlement of Iranian Baloch in East Africa are the independent variables of the research. In this essay, by the use of analysis and descriptive method, it has been tried to study the main effective factors in the process of immigration and settlement of Iranian Baloch in east Africa.