World remembers Steve Biko 41 years after brutal death

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Steve Biko

The world on Tuesday September 11, 2018 celebrated the 41st year of Steve Biko’s death at the hands of fascist and racist apartheid police in South Africa.

The Steve Biko Foundation, a community development organisation inspired by the legacy of freedom fighter Bantu Stephen Biko, has since been found to champion his ideals.

On 11 September in 1977, bruised with a number of head injuries from police beatings, Steve Biko was put in the back of a police Land Rover, naked and chained, the  foundation said in a social media message.

Biko was driven by the racist police for more than twelve hours from Port Elizabeth to Pretoria Central Prison.

While at Pretoria Central Prison, still naked and chained, Steve Biko was given an intravenous drip by a newly qualified white doctor who had no information about him other than that he was refusing to eat.

“On this day 41 years ago, naked, shackled and suffering from severe head injuries, the ‘Father of the Black Consciousness Movement’, #SteveBiko, died on the concrete floor of a prison cell at Pretoria Central. We remember Biko’s sacrifice and honour his indelible legacy,” the foundation tweeted.

Bantu Stephen Biko (18 December 1946 – 12 September 1977) 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.

Like Black Power in the United States, South Africa’s “Black Consciousness movement” was grounded in the belief that African-descendant peoples had to overcome the enormous psychological and cultural damage imposed on them by a succession of white racist domains, such as enslavement and colonialism. Drawing upon the writings and speeches of Frantz Fanon, Aimé Césaire, and Malcolm X, advocates of Black Consciousness supported cultural and social activities that promoted a knowledge of black protest history, wrote Manning Marable and Peniel Joseph.

They added: “They actively promoted the establishment of independent, black-owned institutions, and favoured radical reforms within school curricula that nurtured a positive black identity for young people.”

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