The Life and Politics of Steve Biko by Yunus Momoniat, November
Steve Biko was not alone in forging the Black Consciousness Movement, he was nevertheless its most prominent leader, who with others guided the movement of student discontent into a political force unprecedented in the history of South Africa. Biko and his peers were responding to developments that emerged in the high phase of apartheid, when the Nationalist Party, in power for almost two decades, was restructuring the country to bring it into conformity with its policies of separate development. The Nats went about untangling what little pockets of integration and proximity there were between White, Black, Coloured and Indian, by creating new residential areas, new parallel institutions such as schools, universities and administrative bodies, and indeed, new ‘countries’, the tribal homelands.
The students that launched the South Africa Students Organisation (SASO) belonged to a generation that resisted the process of strengthening apartheid, in any manner they could.
Biko’s rise to prominence is inextricably tied to the development of the Black Consciousness Movement, and this article will set out his politic
Thenjiwe Mtintso
Thenjiwe Mtintso, was born on 7 November in Soweto, Johannesburg where she also grew up. Her mother Hanna Mtintso was a domestic worker and her father Gana Makabeni was a trade unionist and a member of the African National Congress (ANC). Mtintso faced financial problems that compromised her education. Consequently, she was forced to leave school and work full-time in various factories to finance her part-time studies at secondary school and at the University of Fort-Hare.
At university she became a student activist in theSouth African Student Organisation (SASO)and Black Consciousness Movement (BCM). Her activism in student politics led to her expulsion from the University of Fort-Hare. As a result of her political activism, Mtintso was detained several times by the security police in the s. She was also banned on numerous occasions because of her activities as a political organiser and a journalist of the Daily Dispatch Newspaper.
After she was arrested and brutally tortured by the security police, Mtintso was forced to go into exile in , where she joined the ANC and uMkhonto we Sizwe (MK). She underwent military training and rose through the ranks t
As an activist in the Black Consciousness Movement and close associate of Steve Biko, THENJIWE was expelled from the university for political activities. She then was subjected to several detentions and banning orders during the 70s while working as a political organizer and as a journalist for the Daily Dispatch.
After being severely tortured by the South African police, THENJIWE went into political exile in During her exile, she held numerous leadership positions in the political and military structures of the African National Congress, including Chief Botswana. THENJIWE's battles on behalf of her troops -- protecting their human rights, correcting administrative flaws in the MK's command structures, and guiding them through the painful political negotiations to end apartheid -- won her the undying loyalty of hardened soldiers.
In , THENJIWE returned to South Africa to participate in
Black Community Programmes (BCP)
In the late s and early s, after the banning of the ANC and PAC, the Black Consciousness Movement (BCM) resuscitated the anti-apartheid struggle in South Africa – at first through the establishment of the South African Students Organisation (SASO). Conscious of the limitations of a student-oriented organisation, the BCM subsequently developed a number of political and community organisations to widen the struggle and mobilise supporters from the wider black community. One such organisation, founded in January (although some sources report that it began in ), was Black Community Programmes (BCP), which focused on community projects.
The South Africa Council of Churches and the Christian Institute of Southern Africa established a research programme, the Study Project on Christianity in Apartheid Society (Spro-cas), to gather information about the role of Christianity and how it was being used or abused in the country. When Spro-cas’s funders put pressure on it to create a programme of action, they appointed Bennie Khoapa, a social worker at the YMCA, to undertake the task. The project dovetailed with the aims of the BCM, and using funds raised
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