Submitted by Abahlali_3 on Tue, 2012-09-25 16:10.
Bishop Rubin Phillip | iRhini | Marikana platinum | Massacre on Nkaneng Hill | Steve Biko | Unemployed People's Movement
Address by Bishop Rubin Phillip, Anglican Bishop of Natal(KZN) - at St Philip’s Anglican Church, Fingo Village in Grahamstown, 19th September, 2012.
Remembering Steve Biko: a Bright & Guiding Light in Dark Times
As the Unemployed People's Movement have noted we gather here in Grahamstown to honour the memory of Steve Biko, a man who was indeed a bright and guiding light, at a moment when a dark night is settling over our country. As the light of our democratic dawn dims we all have to look inward and find our courage, individually and collectively, for the struggles ahead. Make no mistake - the massacre at Marikana was a turning point and the path ahead will be difficult and will require real courage.
Submitted by Abahlali_3 on Thu, 2013-03-28 08:53.
Andile Mngxitama | Steve Biko | The Black Consciousness Movement | Unemployed People’s Movement
Tuesday, 26 March 2013
Unemployed People’s Movement Press Statement
We Need to Move beyond Mngxitama’s Gutter Politics
Andile Mngxitama has become notorious for trying to privatize the memory of Steve Biko. He is not the only person trying to privatize that legacy, which is a legacy that must be there for all of us. But he is the only one that uses gutter politics to defend his privatization of Biko’s legacy.
They way that Mngxitama insults people is just incredible. If you are not a loyal follower of the Big Man then you are a CIA agent, an askari or a house nigger. He even called one comrade in the Landless People’s Movement a CIA agent while she was being tortured by the police! He has insulted so many young black activists and writers. He has used highly gendered language in these insults too. This is gutter politics. This is not the politics of BC. Aubrey Mokoape always makes the point about the humility of Biko. We learnt to reject the politics of sectarianism in BC during the feud, during hard times. Even when BC was under siege they still put forward ideas. The seminars that were organised across the country in those days were organised to debate ideas, not to attack individuals.
Submitted by Abahlali_3 on Tue, 2012-09-18 16:30.
Aubrey Mokoape | Barney Pityana | iRhini | Pauline Wynter | Richard Pithouse | Rubin Phillip | Steve Biko | Unemployed People's Movement
Tuesday, 18 September 2012
Unemployed People’s Movement Press Statement
Remembering Biko: A bright and guiding light in dark times
Commemoration from 12 noon on Wednesday 19 September 2012
Steve Biko was murdered by the apartheid state on 12 September 2012. Today state murder stalks our land once again. In these dark times we will gather to honour the memory of Steve Biko – a memory that is a shining light.
We plan to retrace the route that Biko and his comrades took when they walked out of the NUSAS meeting at Rhodes University in 1967. We will walk from the campus to the church where they slept that night. We will carry 36 candles – one for each of the striking miners murdered by the state at Marikana.
Submitted by Abahlali_3 on Fri, 2011-09-23 13:08.
Submitted by Abahlali_3 on Fri, 2009-06-19 07:27.
Kenville | Mphutlane wa Bofelo | Pambazuka | Socialist Party of Azania | Steve Biko
Still far from the dream of Biko
Reflections on the 1976 youth uprising
by Mphutlane wa Bofelo
Imprisoned at 17 as an anti-apartheid activist, Mphutlane wa Bofelo emerged even more determined to confront the system. It was the dream of ‘the freedom of our people’ that people act with boldness and bravery, he writes, even though ‘we knew the ultimate price could be death’. Yet 33 years after the 1976 youth uprising, confronting living conditions in Durban’s Kenville squatter camp, wa Bofelo considers why ‘former freedom fighters can sometimes be more vicious in attempts to abort freedom’. As Kenville residents consider class action against the government for decent housing, wa Bofelo wonders why South Africans should have to go to court to secure constitutionally enshrined basics of water and housing. ‘How can you have a sense of self-respect and dignity when you live in opulence but your brothers and sisters… live in squalor?’ asks wa Bofelo. ‘Pity how it seems we joined the struggle to be rich materially but poor in spirit!’
Submitted by Abahlali_3 on Mon, 2009-06-15 22:13.
16 June | Blackwash | Poor People's Alliance | protest | Steve Biko
Blackwash will be joining the PPA tomorrow in the Soweto march….
Dear young black person,
Black youth living in South Africa today is in deep trouble. Even though we were promised a better life after 1994 by our black government, many of us still live in squatter camps and small RDP houses because white people still own more than 80% of South African land which has been stolen over the last 300 years. As young black people we have to ask ourselves what is stopping our government from improving our lives and is there a future for us if black people do not have land. Will black people not be trapped in squatter camps and townships forever if our government refuses to take our land back from whites?
Submitted by Abahlali_3 on Thu, 2009-04-16 15:44.
Andile Mngxitama | Anna Majavu | No Land! No House! No Vote! | Steve Biko | The Sowetan
‘Path of riches wasn’t for Biko’
15 April 2009
Azapo today is a danger to black South Africans and stands for everything that Steve Biko rejected, according to Andile Mngxitama in his new book, Why Biko would not vote.
Mngxitama says that Biko would reject black consciousness parties because they “prostitute their blackness as a lucrative path to enjoy the privileges of whiteness”.
He says if Biko was alive he would boycott the elections – along with the Abahlali base Mjondolo and Landless Peoples’ Movement. Linking Azapo and the DA, he says: “Both have pathologised crime, removing it from its socio-economic roots.”
Submitted by Abahlali_3 on Fri, 2008-11-28 20:47.
academic | Frantz Fanon | Nigel Gibson | Social Identities | Steve Biko | theory
Upright and free: Fanon in South Africa, from Biko to the shackdwellers’ movement (Abahlali baseMjondolo)
Social Identities, November 2008
Grounded in the South African experience, in discussions with Blacks about their everyday experiences of oppression and in attitudes formed from that experience and sharpened by an engagement with Africana philosophers like Fanon, Steve Biko recreated the kind of praxis that Fanon suggested in the conclusion of The Wretched of the Earth, namely that the working out of new concepts cannot come from the intellectual’s head alone but must come from a dialogue with common people. Today a new shackdweller movement (Abahlali baseMjondolo) has emerged in South Africa, which has put post-apartheid society on trial and has resonated with Fanon and Biko’s idea of a decolonized new humanism. At the same time Abahlali’s notion of a person and its critique of reification has been challenged by the spontaneous eruption of xenophobic violence indicating that the stark choice between humanism and barbarism is a most concrete question in the shack settlements. Because Biko’s development of Black consciousness and his engagement of Fanon’s thought remains of historic importance to contemporary South Africa, the paper begins with a focus on the creativity and the contradictory processes by which Fanon’s philosophy of liberation is articulated in Steve Biko’s conception of Black consciousness. From this starting point the discussion shifts from Biko’s critique of white liberalism to the dialectics of contemporary neoliberal ‘postcolonial’ reality. What remains central, however, are the creative and contradictory processes that a re-engagement with Fanon will create. In other words, since it is ‘the live subject that unites theory and reality’, the issue becomes how, in a new historic moment, a philosophy born of struggle makes itself heard.
Submitted by Abahlali_3 on Mon, 2007-12-03 22:28.
Lewis Gordon | Steve Biko | University of Abahlali baseMjondolo
New Introduction to Steve Biko's I Write What I Like
by Lewis Gordon
Steve Bantu Biko was a courageous man. This is not to say that he was callously neglectful of the value of life, including his own, but rather he was a man for whom life was so valuable that the fear of death could be transcended. The consequence was that he found a way for word and deed to meet and thus to achieve the urgently political and the genuinely liberating. Brutalized to death in the flesh, he left his words to unfold through three decades in a continued challenge to every human being to carry on the fight for our humanity. Dust though his body has become, his ideas live on.