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?