among the “conscientized” youth on college and, later, high school campuses across the South African landscape. There is no doubt that black consciousness influenced the thinking of youth during the Soweto uprising in 1976, according to Tinyiko Maluleke, which came a few weeks after Biko’s trial in Pretoria (du Toit and Maluleke 2008, p. 58). In sharing the message of his belief from a black South African Christian perspective, he expressed what he understood as sin and obedience to God and his revolutionary calling as follows:
Black theology, therefore is a situational interpretation of Christianity. It seeks to relate the present-day black man to God within the given context of the black man’s suffering and his attempts to get out of it. It shifts the emphasis of man’s moral obligations from avoiding wronging false authorities by not losing his Reference Book, not stealing food when hungry and not cheating police when he is caught, to being committed to eradicating all cause for suffering as represented in the death of children from starvation, outbreaks of epidemics in poor areas, or the existence of thuggery and vandalism in townships. In other words it shifts the emphasis from petty sins to major sins in a society, thereby ceasing to teach the people to “suffer peacefully.” (Biko 1978, p. 59)
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