HOW DID BLACK CONSCIOUSNESS EMERGE IN SOUTH AFRICA?

One of the questions that we deal with in terms of engaging with oppressed people, is that of the emergence of consciousness.  Whether it is in the areas of religion and theology, or in the areas of the social sciences, we ask the question, "How do these branches of human knowledge contribute to awareness and consciousness raising?"  How do people come to the realization that they are oppressed and in need of liberation?  What does it mean to be oppressed?  How does liberation come about?  

In the realm of theology (God-talk), the issue of consciousness is totally relevant.  If theology is to address the issue of liberation, it must also address the issue of consciousness.  In other words, God-talk has to make people aware of their economic, political, and social condition. It also needs to make them aware that God is not apathetic or insensitive to their oppression and suffering.  

Some may say that religion and theology should be "race neutral."  That is a preposterous statement.  If theology is to address the issues of human oppression and suffering, and if race is the basic reason for oppression and suffering, then there is no way that theology can be "race neutral" or "color blind."  Theology has to take the issue of race into consideration of its God-talk.  

Gustavo Gutierrez, the father of Latin American Liberation Theology, spoke about "God's preferential option for the poor." He did not say that God was only interested in the plight of the poor, but rather that God had a preferential option, i.e. that God was specifically concerned with the poor relative to their social condition.  

In that same spirit, we talk about God's "preferential option for black people."  This is not so suggest or even remotely imply that God favors black people over white or other people.  God's preferential option for the poor is God's concern for black people because of their condition generated by racism of an institutional, structural, and systemic nature.  

James Cone, the father of African American Liberation Theology stated that if theology is carried out independently of the oppressed condition of black people, then it is demonic.  In other words, if theology does not address the suffering of black people, then it is a pseudo theology, because by default it negates God's historical concern for oppressed people.  

Through the years, blacks in South Africa had tried to retaliate, but with little success. As early as 1912, they established the Native National Congress, which later became the African National Congress.  In the early 1960's, South Africa withdrew from the British Commonwealth and became a republic.  This was an especially important period in the emergence of black consciousness.  The Sharpeville massacre (1960) in which seventy blacks who engaged in a peaceful protest were slaughtered, led to protests, boycotts, and strikes, which served to stiffen black resistance. The African National Congress, for many years under the dynamic leadership of Nobel Prize winner Albert Luthuli, took an increasingly active role while maintaining its nonviolent stance (Ferm, op. cit., p. 63).

The multiracial University Christian Movement (UCM), established in 1967, attracted large numbers of black students because of its willingness to take stands on social and political issues.  But many black students withdrew from it in 1969 to form the all-black South African Students Organization (SASO), motivated in large part by the inspiring leadership of Steve Biko (Ibid.). 

Another important organization that cultivated black consciousness was the Christian Institute, founded in 1963 by C.F. Beyers Naude. The Christian Institute later became a part of the South African Council of Churches, which in 1968, published "A Message to the People of South Africa" condemning apartheid.  As a result of its aggressive pro-black policy, the Christian Institute became a target of government espionage and was forced to close in 1977. It had been a major force in encouraging black consciousness in the 1960's and 1970's (Ibid.) 

On a theological level, the Institute had an impact in southern Africa similar to that of Liberation Theology in Latin America, which challenges Christians to accept the scriptural injunction to work and be with the poor.  The real threat posed by the Christian Institute lay not in its calls for some reform, but in its call for radical change-at the roots of society (Marjorie Hope and James Young, The South African Churches in a Revolutionary Situation.  Maryknoll, N.Y., Orbis Books, 1981, p. 84).

By the early 1970's black theology had begun to make an appearance in South Africa-at the same time that Latin American Liberation Theology was emerging.  One of the first books on this subject was Black Theology: The South African Voice, edited by Basil Moore (London: Hurst, 1973).

Both the book and its editor, the former Secretary General of the University Christian Movement in South Africa, were banned.  In his introductory article, "What is Black Theology," Moore points out that the term "black theology" originated in the late 1960's.  He goes on to stress that it is imperative for South African theologians to apply this new theology to their own historical situation.  He says:

Black Theology starts with black people in the South African situation facing the strangling problems of oppression, fear, hunger, insult and dehumanization.  It tries to understand as clearly as possible who these people are, what their life experiences are, and the nature and cause of their suffering.  This is an indispensable datum of Black Theology (Ibid., p. 6). 

Moore points to the concept of "Christ is black" as an important one, indicating God's identification with  an oppressed people (Ferm, p. 63).

In South Africa, there has been a vigorous effort on the part of four black theologians to relate their understanding of the Christian Gospel to apartheid and the various social evils imbedded in this society.  Four of these theologians merit special consideration (Ibid., p. 64).

Those four theologians are Steve Biko, Bishop Desmond Tutu, Allan Boesak, and Manas Buthelezi. These four theologians will be covered in subsequent articles, focusing on the content and approaches of their respective theologies.  

In the Name of the Creator, and of the Liberator, and of the Sustainer.  Amen.

Rev. Dr.  Juan A. Carmona