scholarly journals CLERGY’S RESISTANCE TO VENDA HOMELAND’S INDEPENDENCE IN THE 1970S AND 1980S

2017 ◽  
Vol 42 (3) ◽  
pp. 121-141
Author(s):  
Thias Kgatla
Keyword(s):  
South Africa ◽  
Black People ◽  
Church Leaders ◽  
Community Leaders ◽  
Black Consciousness ◽  
Lutheran Church ◽  
Real Community ◽  
Student Christian Movement ◽  
Black Consciousness Movement

The article discusses the clergy’s role in the struggle against Venda’s “independence” in the 1970s and 1980s, as well as resistance to the apartheid policy of “separate development” for Venda. It also explores the policy of indirect white rule through the replacement of real community leaders with incompetent, easily manipulated traditional chiefs. The imposition of the system triggered resistance among the youth and the churches, which led to bloody reprisals by the authorities. Countless were detained under apartheid laws permitting detention without trial for 90 days. Many died in detention, but those responsible were acquitted by the courts of law in the Homeland. The article highlights the contributions of the Black Consciousness Movement, the Black People Conversion Movement, and the Student Christian Movement. The Venda student uprising was second in magnitude only to the Soweto uprising of 16 June 1976. The torture of ministers in detention and the response by church leaders locally and internationally, are discussed. The authorities attempted to divide the Lutheran Church and nationalise the Lutherans in Venda, but this move was thwarted. Venda was officially re-incorporated into South Africa on 27 April 1994.

scholarly journals Christian activism and the fallists: What about reconciliation?

2017 ◽  
Vol 73 (3) ◽  
Author(s):  
Selena Headley ◽  
Sandiswa L. Kobe
Keyword(s):  
South Africa ◽  
Church Leaders ◽  
Black Consciousness ◽  
New Generation ◽  
Desmond Tutu ◽  
The Church ◽  
Black Consciousness Movement

This article aims to understand what role Steve Biko and the Black Consciousness Movement, and the Soweto Uprising, played in Christian activism between the early 1970s and late 1980s. The question is: did the Black Consciousness Movement and the Soweto Uprising influence Christian activists to engage differently with notions such as reconciliation during the struggle against apartheid? The article revisits the actions and thinking of Christian activists before 1994 to understand some of their views on reconciliation, but most importantly, to understand their interactions, engagement with the Black Consciousness Movement and the Soweto Uprising. The article focuses on some of the church leaders and liberation theologians who were inspired and encouraged by Black Consciousness movements, including Allan Boesak and Desmond Tutu. To revisit their thinking and actions, in the heart of the struggle against apartheid, may help us understand current struggles on reconciliation, particularly in connection with the new generation of activists known as the Fallists. We may discover that the new generation is opening ‘old or new’ debates around reconciliation in South Africa.

Banned in South Africa: A Personal Account

Worldview ◽  
1980 ◽  
Vol 23 (5) ◽  
pp. 6-9
Author(s):  
Diana E.H. Russell
Keyword(s):  
South Africa ◽  
Black People ◽  
Black Consciousness ◽  
Personal Account ◽  
Daily Mail ◽  
The World ◽  
The Government ◽  
Black Consciousness Movement

October 19, 1977, was described by one of South Africa's best-known newspapers, the Rnnd Daily Mail, as "the bleakest day in South Africa's history." On that day the government banned the country's only black newspaper, The World, eighteen organizations (including most groups in the Black Consciousness Movement that had come to be associated with the name of Steve Biko), and seven individuals. Forty-two black leaders were imprisoned without trial, nineteen homes and offices were raided. "What it has done," wrote the editor of the Mail, "is to leave the Black people who reject separate development with no outlet, no organization, no mouthpiece even, through which to express themselves." And so it remains today.

The Black Consciousness Movement in South Africa

1990 ◽  
Vol 28 (1) ◽  
pp. 1-22 ◽  
Author(s):  
David Hirschmann
Keyword(s):  
South Africa ◽  
Trade Unions ◽  
Black People ◽  
Black Politics ◽  
African National Congress ◽  
Black Consciousness ◽  
National Congress ◽  
Black Consciousness Movement

Black politics in South Africa changed dramatically after 1976. It spread far and fast, with black organisations multiplying at all kinds of levels. The African National Congress (A.N.C.) returned and the United Democratic Front (U.D.F.) emerged. The trade unions strengthened considerably and black youths demonstrated their power. Ideologies changed and evolved. Yet at the same time as the movement broadened and deepened its hold on black people, internal divisions grew more intense. Organisational, ideological, and strategic differences became more bitter, and leaders continued to accuse each other of betraying the struggle.

Itumeleng Mosala: Giving Theology Its World, Feet and Hands

2019 ◽  
Vol 6 (2) ◽  
Author(s):  
Takatso Mofokeng
Keyword(s):  
Old Testament ◽  
Southern Africa ◽  
Black People ◽  
Black Consciousness ◽  
History Of ◽  
Black Consciousness Movement

Worthy of celebration is the contribution made by Itumeleng Mosala (hereafter Mosala) to the Black Methodist Consultation, the theological community in Southern Africa, and the Black Consciousness Movement. This article attempts to give theology its world, feet and hands in the person of Mosala. The article departs from the narration of the history of Mosala. It locates Mosala within township life and Old Testament scholarship. Furthermore, the article searches for suitable and effective weapons of intellectual struggle in light of Mosala’s life. The aim of this article is to celebrate the indelible footprints that Mosala made as he communed with black people.

The Market Theatre of Johannesburg in the New South Africa

2002 ◽  
Vol 18 (4) ◽  
pp. 359-374
Author(s):  
Hilary Burns
Keyword(s):  
South Africa ◽  
New South ◽  
Black Consciousness ◽  
Black Artists ◽  
The Past ◽  
Form Part ◽  
Incumbent Regime ◽  
Apartheid Regime ◽  
Black Consciousness Movement

The Market Theatre of Johannesburg opened in 1976, the year of the Soweto Uprising – the beginning of the end for the oppressive apartheid regime. Founded by Barney Simon, Mannie Manim, and a group of white actors, the theatre's policy, in line with the advice to white liberals from the Black Consciousness Movement, was to raise the awareness of its mainly white audiences about the oppression of apartheid and their own social, political, and economic privileges. The theatre went on through the late 'seventies and 'eighties to attract international acclaim for productions developed in collaboration with black artists that reflected the struggle against the incumbent regime, including such classics as The Island, Sizwe Bansi is Dead, and Woza Albert! How has the Market fared with the emergence of the new South Africa in the 'nineties? Has it built on the past? Has it reflected the changes? What is happening at the theatre today? Actress, writer, and director Hilary Burns went to Johannesburg in November 2000 to find out. She worked in various departments of the theatre, attended productions, and interviewed theatre artists and members of the audience. This article will form part of her book, The Cultural Precinct, inspired by this experience to explore how the theatres born in the protest era have responded to the challenges of the new society.

Black Consciousness as an Expression of Radical Responsibility: Biko an African Bonhoeffer

2008 ◽  
Vol 15 (1-2) ◽  
pp. 28-52 ◽  
Author(s):  
Cornel du Toit
Keyword(s):  
South Africa ◽  
21St Century ◽  
Black People ◽  
The Self ◽  
Black Consciousness ◽  
Black Liberation

AbstractThe article reflects on the ongoing relevance of Biko's thought 30 years after his death. It is not so much a comparison between Biko and Bonhoeffer's thinking as it is a focus on one aspect of Bonhoeffer's thinking, namely the insistence on independence and self-responsibility in your own situation, which is a premise of Biko's thinking. As the father of Black Consciousness in South Africa, Biko laid the foundation for black self-understanding and self-responsibility. The value of his thinking lies in a hermeneutics of consciousness, which he established and which is a presupposition of his ideals of self-responsibility and self-emancipation. Biko's hermeneutics of the self is considered with reference to the forces that kept black people captive. Although Black Consciousness is seen as a historically contingent phenomenon, the challenge of black liberation remains. Biko's legacy is vital for the establishment of a hermeneutics of poverty and freedom, which is presented as a condition for African liberation in the 21st century.

Equality or unity? Black Consciousness, white solidarity, and the new South Africa in Nadine Gordimer’s Burger’s Daughter and July’s People

2017 ◽  
Vol 54 (2) ◽  
pp. 225-242 ◽  
Author(s):  
Edward Powell
Keyword(s):  
South Africa ◽  
New South ◽  
Black Consciousness ◽  
Black Liberation ◽  
South Africans ◽  
Common Culture ◽  
Black Consciousness Movement

In the early 1970s, the Black Consciousness movement called on black radicals to dissociate themselves from dissident white South Africans, who were accused of frustrating the anti-apartheid cause in order to safeguard their ill-gotten privileges. In turn, liberal whites condemned this separatism as a capitulation to apartheid’s vision of “separate development”, despite the movement’s avowed aspiration towards a nonracial South Africa. This article considers how black separatism affected Nadine Gordimer’s own perspective on the prospect of achieving this aspiration. For Gordimer, Black Consciousness was necessary for black liberation, and she sought ways of reconciling white dissidents with black separatism. Still, these efforts didn’t always sit well together with her continuing belief that if there were to be a place for whites in a majority-ruled South Africa, then they needed to join blacks in a “common culture”. I consider how this tension marks Gordimer’s portraits of whites responding to being rejected by blacks in Burger’s Daughter and July’s People. In both novels, white efforts to resist apartheid’s racial segregations appear to be at odds with black self-liberation, with the effect that whites must find a way of doing without the as-yet deferred prospect of establishing a “common culture” in South Africa.

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