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SOUTH AFRICAN STUDENTS’ ORGANISATION

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SASO POLICY MANIFESTO

  1. SASO is a Black Student Organization working for the liberation of the Black man first from psychological oppression by themselves through inferiority complex and secondly from physical oppression accruing out of living in a White racist society.
  2. We define Black People as those who are by law or tradition, politically, economically and socially discriminated against as a group in the South African society and identifying themselves as a unit in the struggle towards the realization of their aspirations.
  1. SASO believes:
  1. a) South Africa is a country in which both Black and White live and shall continue to live together,
  1. b) That the Whiteman must be made aware that one is either part of the solution or part of the problem,
  1. c) That, in this context, because of the privileges accorded to them by legislation and because of their continual maintenance of an oppressive regime, Whites have defined themselves as part of the problem,
  1. d) That, therefore, we believe that in all matters relating to the struggle towards realizing our aspirations, Whites must be excluded,
  2. e) That this attitude must not be interpreted by Blacks to imply “anti-Whitism” but merely & more positive way of attaining a normal situation in South Africa,
  1. f) That in pursuit of this direction, therefore, personal contact with Whites, though it should not be legislated against, must be discouraged, especially where it tends to militate against the beliefs we hold dear,

4) (a) SASO upholds the concept of Black Consciousness and the drive towards black awareness as the most logical and significant means of ridding ourselves of the shackles that bind us to perpetual servitude.

(b) SASO defines Black Consciousness as follows:

(i) BLACK CONSCIOUSNESS is an attitude of mind, a way of life

(ii) The basic tenet of Black Consciousness is that the Blackman must reject all value systems that seek to make him a foreigner in the country of his birth and reduce his basic human dignity.

(iii) The Blackman must build up his own value systems, see himself as self-defined and not as defined by others.

(iv) The concept of Black Consciousness implies the awareness by the Black people of the power they wield as a group, both economically and politically and hence group cohesion and solidarity are important facets of Black Consciousness.

(v) BLACK CONSCIOUSNESS will always be enhanced by the totality of involvement of the oppressed people, hence the message of Black Consciousness has to be spread to reach all sections of the Black community.

(c) SASO accepts the premise that before the Black people should join the open society, they should first close their ranks, to form themselves into a solid group to oppose the definite racism that is meted out by the White society, to work out their direction clearly and bargain from a position of strength. SASO believes that a truly open society can only be achieved by Blacks.

  1. SASO believes that the concept of integration can never be realized in an atmosphere of suspicion and mistrust. Integration does not mean an assimilation of Blacks into an already established set of norms drawn up and motivated by white society. Integration implies free participation by individuals in a given society and proportionate contribution to the joint culture of the society by all constituent groups.

Following this definition, therefore, SASO believes that integration does not need to be enforced or worked for. Integration follows automatically when the doors to prejudice are closed through the attainment of a just and free society.

6. SASO believes that all groups allegedly working for “Integration” in South Africa…and here we note in particular the Progressive Party and other Liberal institutions…are not working for the kind of integration that would be acceptable to the Black man. Their attempts are directed merely at relaxing certain oppressive legislations and to allow Blacks into a white-type society.

This is a manifesto by SASO and was first published in July 1971.

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