Steve Biko
Bantu Stephen Biko OMSG was a South African anti-apartheid activist. Ideologically an African nationalist and African socialist, he was at the forefront of a grassroots anti-apartheid campaign known as the Black Consciousness Movement during the late 1960s and 1970s. His ideas were articulated in a series of articles published under the pseudonym Frank Talk.
Raised in a poor Xhosa family, Biko grew up in Ginsberg township in the Eastern Cape. In 1966, he began studying medicine at the University of Natal, where he joined the National Union of South African Students. Strongly opposed to the apartheid system of racial segregation and white-minority rule in South Africa, Biko was frustrated that NUSAS and other anti-apartheid groups were dominated by white liberals, rather than by the blacks who were most affected by apartheid. He believed that well-intentioned white liberals failed to comprehend the black experience and often acted in a paternalistic manner. He developed the view that to avoid white domination, black people had to organise independently, and to this end he became a leading figure in the creation of the South African Students' Organisation in 1968. Membership was open only to "Blacks", a term that Biko used in reference not just to Bantu-speaking Africans but also to Coloureds and Indians. He was careful to keep his movement independent of white liberals, but opposed anti-white hatred and had white friends. The white-minority National Party government were initially supportive, seeing SASO's creation as a victory for apartheid's ethos of racial separatism.
Influenced by the Martinican philosopher Frantz Fanon, Biko and his compatriots developed Black Consciousness as SASO's official ideology. The movement campaigned for an end to apartheid and the transition of South Africa toward universal suffrage and a socialist economy. It organised Black Community Programmes and focused on the psychological empowerment of black people. Biko believed that black people needed to rid themselves of any sense of racial inferiority, an idea he expressed by popularizing the slogan "black is beautiful". In 1972, he was involved in founding the Black People's Convention to promote Black Consciousness ideas among the wider population. The government came to see Biko as a subversive threat and placed him under a banning order in 1973, severely restricting his activities. He remained politically active, helping organise BCPs such as a healthcare centre and a crèche in the Ginsberg area. During his ban he received repeated anonymous threats, and was detained by state security services on several occasions. Following his arrest in August 1977, Biko was beaten to death by state security officers. Over 20,000 people attended his funeral.
Biko's fame spread posthumously. He became the subject of numerous songs and works of art, while a 1978 biography by his friend Donald Woods formed the basis for the 1987 film Cry Freedom. During Biko's life, the government alleged that he hated whites, various anti-apartheid activists accused him of sexism, and African racial nationalists criticised his united front with Coloureds and Indians. Nonetheless, Biko became one of the earliest icons of the movement against apartheid, and is regarded as a political martyr and the "Father of Black Consciousness". His political legacy remains a matter of contention.
Biography
Early life: 1946–1966
Bantu Stephen Biko was born on 18 December 1946, at his grandmother's house in Tarkastad, Eastern Cape. The third child of Mzingaye Mathew Biko and Alice 'Mamcete' Biko, he had an older sister, Bukelwa, an older brother, Khaya, and a younger sister, Nobandile. His parents had married in Whittlesea, where his father worked as a police officer. Mzingaye was transferred to Queenstown, Port Elizabeth, Fort Cox, and finally King William's Town, where he and Alice settled in Ginsberg township. This was a settlement of around 800 families, with every four families sharing a water supply and toilet. Both Africans and Coloured people lived in the township, where Xhosa, Afrikaans, and English were all spoken. After resigning from the police force, Mzingaye worked as a clerk in the King William's Town Native Affairs Office, while studying for a law degree by correspondence from the University of South Africa. Alice was employed first in domestic work for local white households, then as a cook at Grey Hospital in King William's Town. According to his sister, it was this observation of his mother's difficult working conditions that resulted in Biko's earliest politicisation.Biko's given name "Bantu" means "people" in IsiXhosa; Biko interpreted this in terms of the saying "Umntu ngumntu ngabantu". As a child he was nicknamed "Goofy" and "Xwaku-Xwaku", the latter a reference to his unkempt appearance. He was raised in his family's Anglican Christian faith. In 1950, when Biko was four, his father fell ill, was hospitalised in St. Matthew's Hospital, Keiskammahoek, and died, making the family dependent on his mother's income.
Biko spent two years at St. Andrews Primary School and four at Charles Morgan Higher Primary School, both in Ginsberg. Regarded as a particularly intelligent pupil, he was allowed to skip a year. In 1963 he transferred to the Forbes Grant Secondary School in the township. Biko excelled at maths and English and topped the class in his exams. In 1964 the Ginsberg community offered him a bursary to join his brother Khaya as a student at Lovedale, a prestigious boarding school in Alice, Eastern Cape. Within three months of Steve's arrival, Khaya was accused of having connections to Poqo, the armed wing of the Pan Africanist Congress, an African nationalist group which the government had banned. Both Khaya and Steve were arrested and interrogated by the police; the former was convicted, then acquitted on appeal. No clear evidence of Steve's connection to Poqo was presented, but he was expelled from Lovedale. Commenting later on this situation, he stated: "I began to develop an attitude which was much more directed at authority than at anything else. I hated authority like hell."
From 1964 to 1965, Biko studied at St. Francis College, a Catholic boarding school in Mariannhill, Natal. The college had a liberal political culture, and Biko developed his political consciousness there. He became particularly interested in the replacement of South Africa's white minority government with an administration that represented the country's black majority. Among the anti-colonialist leaders who became Biko's heroes at this time were Algeria's Ahmed Ben Bella and Kenya's Jaramogi Oginga Odinga. He later said that most of the "politicos" in his family were sympathetic to the PAC, which had anti-communist and African racialist ideas. Biko admired what he described as the PAC's "terribly good organisation" and the courage of many of its members, but he remained unconvinced by its racially exclusionary approach, believing that members of all racial groups should unite against the government. In December 1964, he travelled to Zwelitsha for the ulwaluko circumcision ceremony, symbolically marking his transition from boyhood to manhood.
Early student activism: 1966–1968
Biko was initially interested in studying law at university, but many of those around him discouraged this, believing that law was too closely intertwined with political activism. Instead they convinced him to choose medicine, a subject thought to have better career prospects. He secured a scholarship, and in 1966 entered the University of Natal Medical School. There, he joined what his biographer Xolela Mangcu called "a peculiarly sophisticated and cosmopolitan group of students" from across South Africa; many of them later held prominent roles in the post-apartheid era. The late 1960s was the heyday of radical student politics across the world, as reflected in the protests of 1968, and Biko was eager to involve himself in this environment. Soon after he arrived at the university, he was elected to the Students' Representative Council.The university's SRC was affiliated with the National Union of South African Students. NUSAS had taken pains to cultivate a multi-racial membership but remained white-dominated because the majority of South Africa's students were from the country's white minority. As Clive Nettleton, a white NUSAS leader, put it: "the essence of the matter is that NUSAS was founded on white initiative, is financed by white money and reflects the opinions of the majority of its members who are white". NUSAS officially opposed apartheid, but it moderated its opposition in order to maintain the support of conservative white students. Biko and several other black African NUSAS members were frustrated when it organised parties in white dormitories, which black Africans were forbidden to enter. In July 1967, a NUSAS conference was held at Rhodes University in Grahamstown; after the students arrived, they found that dormitory accommodation had been arranged for the white and Indian delegates but not the black Africans, who were told that they could sleep in a local church. Biko and other black African delegates walked out of the conference in anger. Biko later related that this event forced him to rethink his belief in the multi-racial approach to political activism:
Founding the South African Students' Organisation: 1968–1972
Developing SASO
Following the 1968 NUSAS conference in Johannesburg, many of its members attended a July 1968 conference of the University Christian Movement at Stutterheim. There, the black African members decided to hold a December conference to discuss the formation of an independent black student group. The South African Students' Organisation was officially launched at a July 1969 conference at the University of the North; there, the group's constitution and basic policy platform were adopted. The group's focus was on the need for contact between centres of black student activity, including through sport, cultural activities, and debating competitions. Though Biko played a substantial role in SASO's creation, he sought a low public profile during its early stages, believing that this would strengthen its second level of leadership, such as his ally Barney Pityana. Nonetheless, he was elected as SASO's first president; Pat Matshaka was elected vice president and Wuila Mashalaba elected secretary. Durban became its de facto headquarters.Biko developed SASO's ideology of "Black Consciousness" in conversation with other black student leaders. A SASO policy manifesto produced in July 1971 defined this ideology as "an attitude of mind, a way of life. The basic tenet of Black Consciousness is that the Blackman must reject all value systems that seek to make him a foreigner in the country of his birth and reduce his basic human dignity." Black Consciousness centred on psychological empowerment, through combating the feelings of inferiority that most black South Africans exhibited. Biko believed that, as part of the struggle against apartheid and white-minority rule, blacks should affirm their own humanity by regarding themselves as worthy of freedom and its attendant responsibilities. It applied the term "black" not only to Bantu-speaking Africans, but also to Indians and Coloureds. SASO adopted this term over "non-white" because its leadership felt that defining themselves in opposition to white people was not a positive self-description. Biko promoted the slogan "black is beautiful", explaining that this meant "Man, you are okay as you are. Begin to look upon yourself as a human being."
Biko presented a paper on "White Racism and Black Consciousness" at an academic conference in the University of Cape Town's Abe Bailey Centre in January 1971. He also expanded on his ideas in a column written for the SASO Newsletter under the pseudonym "Frank Talk". His tenure as president was taken up largely by fundraising activities, and involved travelling around various campuses in South Africa to recruit students and deepen the movement's ideological base. Some of these students censured him for abandoning NUSAS' multi-racial approach; others disapproved of SASO's decision to allow Indian and Coloured students to be members. Biko stepped down from the presidency after a year, insisting that it was necessary for a new leadership to emerge and thus avoid any cult of personality forming around him.
SASO decided after a debate to remain non-affiliated with NUSAS, but would nevertheless recognise the larger organisation as the national student body. One of SASO's founding resolutions was to send a representative to each NUSAS conference. In 1970 SASO withdrew its recognition of NUSAS, accusing it of attempting to hinder SASO's growth on various campuses. SASO's split from NUSAS was a traumatic experience for many white liberal youth who had committed themselves to the idea of a multi-racial organisation and felt that their attempts were being rebuffed. The NUSAS leadership regretted the split, but largely refrained from criticising SASO. The governmentwhich regarded multi-racial liberalism as a threat and had banned multi-racial political parties in 1968was pleased with SASO's emergence, regarding it as a victory of apartheid thinking.