The author argues that Africanisation or decolonisation has little to do with institutions of higher education, but more about the death-prone position that the Black body continues to occupy in a world violently constructed by whiteness.

Today [27 February], we pause to remember one of the great warriors of our race, uBaw’uHlathi, uMangaliso Sobukwe. 41 years ago, on this day, he died mysteriously at the Kimberley hospital (now Robert Sobukwe hospital), in the Land of Kgosi Galeshewe.

The author argues that the latest attacks against the government of Nicolas Maduro is nothing else, but a continuation of a historical United States-led western imperialist project in Latin America. 

This brief input deals with the meaning of Steve Bantu Biko for young people today and whether his vision of bestowing upon South Africa “a more humane face” remains valid. Biko is without doubt one of the most important figures of Black liberation of the past century. Today, 41 years after his murder, his mission of total independence for Black people, remains unfinished.

This paper deals with the meaning of Mwalimu Marcus Garvey and the Afrikan Revolution in the 21st century. Mwalimu Garvey is without doubt one of the most important figures of the Afrikan Revolution in the last 50 years and today, more than 70 years after his passing, his mission of total and unapologetic independence for the Black race, remains unfinished.

This paper deals with the misrecognition of the Black student in institutions of higher education and their experiences. It will argue that the misrecognition of Black students in higher education and Black people in general, is not a mistake, but a deliberate consequence of the historically-evolved-globalised project of white supremacy, which has its basis in anti-Blackness. And that the Black student activists of today ought to continue the centuries-old fight of extricating Afrika from the talons of foreign domination. 

The author offers a detailed analysis on how to decolonise African minds and to fight against neo-colonialism, not only in South Africa, but also across Africa. 

Decolonisation of the Afrikan university must be located within the over 1,000-year-old struggle of Black people all over the world against white supremacy. It must aim at organising Black people towards the attainment of a far higher ideal, perhaps best articulated by Robert Mangaliso Sobukwe who said: “We must fight for freedom. For the right to call our souls our own. And we must pay the price!”

Forty years after Steve Biko’s murder in detention, the world we live in has not changed fundamentally for Black people. Regardless of where you reside in the world, how educated you are, religious, progressive or nice you may think you are, if you are Black you are guaranteed the scorn, humiliation, violence and death that Biko and others had to confront.

The same people who did everything they could to vilify both Biko and Sobukwe while they lived – and have taken part in attempted erasure of their legacies – pretend to honour these anti-apartheid icons. Today, those who paid a painful price for associating with Biko and Sobukwe watch how others gobble up the fruit of their sacrifices, as they and their families continue to suffer in silence.

Racism has succeeded not just in making anti-Black violence a part of normal human existence, but it has also succeeded in making Black people numb to their own pain and suffering, and in many instances, made it normal for Black people to become participants in their own oppression.

White supremacy and anti-Blackness define the essence of Black suffering. But in South Afrika today, racism is often horribly and deliberately misdiagnosed because of the hegemonic hold that the ideology of white liberalism continues to have over Black political discourse and practice.

It is not surprising that the people who are rebelling against high fees and related injustices are Black students. These Black students are first part of the Black community and, whether they know it or not, their struggle is actually part of the broader struggle of the Black people as a perpetual underclass.

Instead of championing Afrika’s liberation from white supremacist monopoly capital, the African Union dedicates its time to fighting for Afrika’s integration into the global imperialist system. A thorough rethink of pan-Afrikanism in the 21st century is urgently needed.

Cecil Rhodes is back in the news, following Black student protests to have his statue removed from the University of Cape Town. Rhodes’s unparalled evil legacy is still palpable across Africa. By splashing Rhodes’s statue with human excrement, the brave Black students have hit a raw nerve in the ‘sensitive’, ‘innocent’ and ‘pure’ white body.

Biko’s Black Consciousness is now more relevant than ever in South Africa. The neo-liberal, white-supremacist order which prevails today not only keeps the Black masses oppressed but also defines the very questions which can be asked about this state of affairs. The elite ‘post-apartheid’ discourse excludes the important questions – like those of land dispossession, racial and class oppression and gender equality – from the agenda.

The Democratic Alliance desperately needs struggle credentials because they realise that, in order to advance the agenda of white capital in South Africa, they need to legitimatise themselves in the eyes of backs by dressing in the regalia of the liberation struggle

Sobukwe was an indefatigable Pan-Africanist, theoretician and revolutionary humanist who selflessly dedicated his life to one thing only — the liberation of humanity and, in particular, the liberation of black people

This month marks 22 years since the mysterious passing of Muntu Myeza - a committed member and leader of the Black Consciousness Movement (BCM) in South Africa.

How it is that a man who gave so much to his people's quest for dignity has become a mere footnote in the contemporary narrative of the liberation struggle?