HISTORY PAPER 2-BCM
INTRODUCTION- I will critically discuss the statement and develop a relevant line
of argument.
In South Africa, apartheid was in place from 1970 to 1980. In 1978, PW Botha
introduced his "Total Strategy." Limited authority was given to Coloured, Indian, and
Black township councils to maintain political and economic white supremacy. Despite
these reforms, Africans were not granted political rights outside of their countries of
origin. The government responded to violence against its reform policies by declaring
a state of emergency in 1985. The ANC and PAC were expelled to Sharpeville in
1960, and the underground organisations were banned. Leaders of the liberation
movements were either imprisoned or exiled. The Terrorism Act, a new law,
increased the power of the apartheid government to suppress political opposition.
Many activists died in detention without being given a chance to defend themselves.
Activists in custody were tortured. The country became more militarised. Bantu
education guaranteed low-paid labour. The Apartheid regime had complete control.
In the late 1960s, a new kind of resistance emerged
A new generation of Black students started organising resistance in the late 1970s.
Many had attended "forest colleges"—a term used to refer to black students
established under the Bantu education system for Black students—like the University
of Zululand and the University of the North. These students accepted the Black
Consciousness philosophy, which defined "Black people" as anyone who was
oppressed by apartheid, including Indians and Coloured people.
categorised everyone who experienced apartheid as black. It pushed concepts of
Black liberation and togetherness. The BCM sought to bring Black people together in
opposition to white supremacist and apartheid. Free the Black population from
Apartheid's persecution. to inculcate in Black people a sense of dignity, self-respect,
independence, self-assurance, and self-belief so they can confront the Apartheid
regime. It gave Black people the confidence to reject the attitude of self-pity,
inferiority complex, and external force dominance. It emphasised Black history,
culture, and identity.
As a member of the National Union of South African Students (NUSAS), Steve Biko
got engaged in student politics at the University of Natal while he was studying
medicine. Nonetheless, white liberal students controlled NUSAS, a non-racial
student group. Biko felt that an independent organisation was necessary to advocate
for black South Africans, as he thought NUSAS was unable to comprehend their
concerns. In order to concentrate on black students attending postsecondary
institutions, Biko broke away from NUSAS in 1968 to create the South African
Student Organisation (SASO). He thought that black people need to spearhead their
own struggle rather than depending on white support. Across the campuses of the
colleges with segregated ethnicities, SASO disseminated BC ideals. Black
consciousness was embraced by black pupils. Biko supported the removal of
Apartheid systems and the liberation of Black people from them. He instilled in black
people a sense of pride in their particular style and culture
The Black People's Convention (BPC), which included communities, churches, and
students, was founded in 1972 as a result of Black consciousness. In order to raise
living standards in underprivileged areas, the BPC launched the Black Communities
Project and offered legal advice. It encouraged black unity and self-help initiatives
including trust funds, cultural forums, literacy campaigns, and health initiatives.
These included the Winter School Project, the Zimele Trust Fund, and the Zanempilo
Community Health Centre. It offered legal counsel. The BCM started speaking up
more and resisting white authority. The Black Allied Workers Union (BAWU), a
national trade union council for Blacks, and the Black Parents Association were
founded by the BC. It disapproved of White participation in the trade union
movement and stood up for Black workers.
The majority of the support for the BCM concept came from universities and
secondary schools. The South African children Movement (SAMS) was established
with the aim of educating black children in schools on BC concepts. School closures
and boycotts followed the politicisation of education. The Soweto Students
Representative Council (SSRC) was persuaded to voice the concerns and
complaints of SASO and SAMS. Students in Soweto were incensed over the subpar
Bantu educational system. When Afrikaans was adopted as a language of teaching
in black schools in 1976, there were widespread protests. Afrikaans was rejected by
both educators and students as the language of the oppressors. The SASM made
the decision to stage a large-scale protest against Afrikaans as a teaching language.
As a sign of protest, students in Soweto boycotted lessons. Thousands of Soweto
schoolchildren peacefully demonstrated against the introduction of Afrikaans on June
16, 1976. There were aggressive altercations between the police and the students.
Following the events in Soweto, demonstrations spread across the nation and
included community stay-aways, boycotts, altercations with the police, and
vandalism of government property. Hector Pieterson, a 13-year-old protester, was
among the hundreds of demonstrators who were slain, and many student leaders
were arrested. Enraged by the conduct of the police, the students rampaged around
Soweto, burning buildings and white-owned businesses as symbols of apartheid.
Following BCM's expulsion, a new group was established that adopted their political
philosophies. In 1978, the Azanian People's Organisation (AZAPO) was established.
Many of individuals who had been introduced to BCM's concepts were among its
supporters. AZAPO disapproved of white involvement and accepted the BC concept.
Many SASO members went on to become teachers, bringing BC principles to their
pupils and reviving the anti-apartheid movement. Undoubtedly, the BCM's ideologies
had a significant influence on South African politics.
CONCLUSION- I will tie up my argument with a relevant conclusion
