This research challenges the hypothesis that Biko was anti-liberal and anti-white. Biko's clearly defined condemnation of traditional South African white liberals such as Alan Paton is hypothesised as a strategic move in the liberation struggle designed to neutralise the "gradualism" of traditional white liberalism which believe that racism could be ultimately superseded by continually improving education for blacks. Biko neutralised apartheid racism and traditional white liberalism by affirming all aspects of blackness as positive values in themselves, and by locating racism as a white construct with deep roots in European colonialism and pseudoDarwinian beliefs in white superiority. The research shows that Biko was neither anti-liberal nor anti-white. His own attitudes to the universal rights, dignity, freedom and self-determination of all human beings situate him continuously with all major human rights theorists and activists since the Enlightenment. His unique Africanist contribution was to define racist oppression in South Africa as a product of the historical conditioning of blacks to accept their own alleged inferiority. Biko's genius resided in his ability to synthesize his reading of Marxist, Africanist, European and African American into a truly original charter for racial emancipation. Biko' s methodology encouraged blacks to reclaim their rights and pride as a prelude to total emancipation. The following transactions are described in detail: Biko's role in the founding of SASO and Black Consciousness; the paradoxical relations between white liberal theologians, Black Consciousness and Black Theology; the influence on BC of USA Black Power and Black Theology; the role of Black Theologians in South African churches, SACC and WCC; synergic complexities ofNUSAS-SASO relations; relations between BC, ANC and PAC; the early involvement of women in BCM; feminist issues in the liberation struggle; Biko's death in detention; world-wide and South African liberal involvement in the inquest and anti-apartheid organisations. / History / D. Litt. et Phil. (History)

This thesis is a study of British colonial policy in southern Afiica in the 1 gill centwy. More specifically it looks at how British imperial policy, in the period 1875 to 1881, played itself out in two British colonies in southern Africa, Wlder the direction of a British imperial agent, William Owen Lanyon. It sets Lanyon in the context of the frontiers and attempts to link the histories of the people who lived there, the Africans, Boers and British settlers on the one han~ and the histories of colonial policy on the other. In doing so it also unravels the relationship between Lanyon and his superiors in London and those in southern Africa. In 1875 Owen Lanyon arrived in Griqualand West, where his brief was to help promote a confederation policy in southern Africa. Because of the discovery of diamonds some years earlier, Lanyon's administration had to take account of the rising mining industry and the aggressive new capitalist economy. He also had to deal with Griqua and Tlhaping resistance to colonialism. Lanyon was transferred to the Transvaal in 1879, where he was confronted by another community that was dissatisfied with British rule: the Transvaal Boers. Indeed, in Pretoria he was faced with an extremely difficult situation, which he handled very poorly. Boer resistance to imperial rule eventually came to a head when war broke out and Lanyon and his officials were among those besieged in Pretoria. In February 1881 imperial troops suffered defeat at the hands of Boer commandos at Majuba and Lanyon was recalled to Britain. In both colonies Lanyon was caught up in the struggle between the imperial power and the local people and, seen in a larger context, in the conflict for white control over the land and labour of Africans and that between the old pre-mineral South Africa and the new capitalist order. He made a crucial contribution to developments in the sub-continent and it is remarkable that his role in southern Africa has thus far been neglected. / History / D.Litt. et Phil. (History)

INTIMIDATION AS A FACTOR IN THE LIBERATION STRUGGLE OF SOUTH AFRICA WITH SPECIAL REFERENCE TO BELA BELA (WARMBATHS): AN ANTHROPOLOGICAL PERSPECTIVE The cultural revitalisation or adjustment model of Anthony Wallace provides a basis for interpreting religious, political and other revitalisation movements. This study focuses on political revitalisation movements. Participation in the activities of revitalisation movements does not always occur voluntarily. Leaders of such movements apply techniques and methods of intimidation enforcing change and participation. In South Africa, political revitalisation was inter alia brought about by the ANC as political liberation movement who used methods of violent and non-violent intimidation to force people, regardless of their ethnic affiliation, to support the movement and enforce political change. The ANC inter alia used charactersitic cultural phenomena and components of Bantu-speakers as resources for intimidation to ensure unanimity, participation and ultimately to achieve political liberation. Cultural components that were exploited included communality, group solidarity, administration of justice, songs and dances. / INTIMIDASIE AS 'N FAKTOR IN DIE VRYHEIDSTRYD IN SUID-AFRIKA MET SPESIALE VERWYSING NA BELA BELA (WARMBAD): 'N ANTROPOLOGIESE PERSPEK.TIEF Kulturele vernuwmg ts 'n universele verskynsel. Anthony Wallace se model van kulturele vernuwing of -aanpassing bied 'n raamwerk vir die verduideliking en interpretasie van die fases waardeur kulturele vernuwingsbewegings van 'n godsdienstige, politieke of ander aard ontwikkel. In hierdie studie word daar uitsluitlik gefokus op vernuwingsbewegings van 'n politieke aard. Aangesien deelname aan die aktiwiteite van kulturele vernuwings- en aanpassingsbewegings nie noodwendig vrywillig geskied nie, het leiers van hierdie bewegings gebruik gemaak van tegnieke en metodes van intimidasie om deelname en vernuwing op die massas af te dwing. In SuidAfrika is politieke vernuwing onder andere teweeggebring deur die ANC as politieke bevrydingsbeweging. Die ANC het gebruik gemaak van gewelddadige (harde of direkte) sowel as nie-geweldadige (sagte of indirekte) intimidasie om mense, ongeag hulle etniese aanhorigheid, te dwing om die beweging se oogmerke aktief te ondersteun om politieke verandering te weeg te bring. As dee! van die strategie om deur intimidasie mense tot deelname aan massa-aksies soos optogte, betogings en massa-vergaderings te dwing, het die ANC gebruik gemaak van bepaalde kultuur verskynsels en -komponente wat eie is aan die lewensbeskouinge en lewenswyse van Bantoe-sprekendes. Kultuurkomponente wat suksesvol benut is deur die leiers en lede van bevrydingsbewegings omvat, onder andere verskynsels soos kommunaliteit, groep solidariteit, die regspraak, liedere en danse. Hierdie kultuurkomponente en verskynsels is verander en aangepas om ten eerste eenheid en deelname te bewerkstellig en te verseker en uiteindelik om die hoofdoelwit van politieke bevryding te bereik. / Anthropology and Archaeology / M.A. (Anthropology)

INTIMIDATION AS A FACTOR IN THE LIBERATION STRUGGLE OF SOUTH AFRICA WITH SPECIAL REFERENCE TO BELA BELA (WARMBATHS): AN ANTHROPOLOGICAL PERSPECTIVE The cultural revitalisation or adjustment model of Anthony Wallace provides a basis for interpreting religious, political and other revitalisation movements. This study focuses on political revitalisation movements. Participation in the activities of revitalisation movements does not always occur voluntarily. Leaders of such movements apply techniques and methods of intimidation enforcing change and participation. In South Africa, political revitalisation was inter alia brought about by the ANC as political liberation movement who used methods of violent and non-violent intimidation to force people, regardless of their ethnic affiliation, to support the movement and enforce political change. The ANC inter alia used charactersitic cultural phenomena and components of Bantu-speakers as resources for intimidation to ensure unanimity, participation and ultimately to achieve political liberation. Cultural components that were exploited included communality, group solidarity, administration of justice, songs and dances. / INTIMIDASIE AS 'N FAKTOR IN DIE VRYHEIDSTRYD IN SUID-AFRIKA MET SPESIALE VERWYSING NA BELA BELA (WARMBAD): 'N ANTROPOLOGIESE PERSPEK.TIEF Kulturele vernuwmg ts 'n universele verskynsel. Anthony Wallace se model van kulturele vernuwing of -aanpassing bied 'n raamwerk vir die verduideliking en interpretasie van die fases waardeur kulturele vernuwingsbewegings van 'n godsdienstige, politieke of ander aard ontwikkel. In hierdie studie word daar uitsluitlik gefokus op vernuwingsbewegings van 'n politieke aard. Aangesien deelname aan die aktiwiteite van kulturele vernuwings- en aanpassingsbewegings nie noodwendig vrywillig geskied nie, het leiers van hierdie bewegings gebruik gemaak van tegnieke en metodes van intimidasie om deelname en vernuwing op die massas af te dwing. In SuidAfrika is politieke vernuwing onder andere teweeggebring deur die ANC as politieke bevrydingsbeweging. Die ANC het gebruik gemaak van gewelddadige (harde of direkte) sowel as nie-geweldadige (sagte of indirekte) intimidasie om mense, ongeag hulle etniese aanhorigheid, te dwing om die beweging se oogmerke aktief te ondersteun om politieke verandering te weeg te bring. As dee! van die strategie om deur intimidasie mense tot deelname aan massa-aksies soos optogte, betogings en massa-vergaderings te dwing, het die ANC gebruik gemaak van bepaalde kultuur verskynsels en -komponente wat eie is aan die lewensbeskouinge en lewenswyse van Bantoe-sprekendes. Kultuurkomponente wat suksesvol benut is deur die leiers en lede van bevrydingsbewegings omvat, onder andere verskynsels soos kommunaliteit, groep solidariteit, die regspraak, liedere en danse. Hierdie kultuurkomponente en verskynsels is verander en aangepas om ten eerste eenheid en deelname te bewerkstellig en te verseker en uiteindelik om die hoofdoelwit van politieke bevryding te bereik. / Anthropology and Archaeology / M.A. (Anthropology)