Angeletics


Work in Progress

Rafael Capurro






CONTENTS

I. RESOURCES

II. EXCERPTS & INTERPRETATIONS

Part I
1. Greek, Egyptian, and  Hebrew traditions

Part II
2. Arabic, Assyrian  and Persian  traditions
3. Latin, Spanish and Latin American traditions
4. Australia, New Zealand and Polynesia traditions

Part III

5. Far East tradition
6. African tradition
7. German tradition

Part IV

8. English tradition
9. French tradition

III. VARIA 1 / VARIA 2

IV. DRAFTS


V. IMPACT


VI. BIBLIOGRAPHY







II. EXCERPTS & INTERPRETATIONS


PART III


5. FAR EAST TRADITION

Wikipedia: Geschichte der Post
Rafael Capurro: The Dao of the Information Society in China
Rafael Capurro: In Search of Ariadne's Thread in Digital Labyrinths

JAPAN
Wikipedia: Kami
Martin Heidegger: Aus einem Gespräch von der Sprache
Tadashi Takenouchi: Capurro’s hermeneutic approach to Information Ethics
Rafael Capurro - Makoto Nakada: A Dialogue on Intercultural Angeletics
Rafael Capurro:  Die Lehre Japans: Theorie und Praxis der Botschaft bei Franz-Xaver



In Buddhism, Bodhisattva (/ˌboʊdɪˈsʌtvə/ BOH-dih-SUT-və) is the Sanskrit term for anyone who, motivated by great compassion, has generated Bodhicitta, which is a spontaneous wish and a compassionate mind to attain Buddhahood for the benefit of all sentient beingsBodhisattvas are a popular subject in Buddhist art.

Origins and outlines

In early Buddhism, the term bodhisattva was primarily used to refer specifically to Gautama Buddha in his former life. The Jataka tales, which are the stories of the Buddha's past lives, depict the various attempts of the bodhisattva to embrace qualities like self-sacrifice and morality.

According to the Jataka tales, the term "bodhisattva" originally referred to the pre-enlightened practitioner of austerities that surpassed Śrāvakayana and Pratyekabuddhayana by far and completed Bodhisattvayana. Mount Potalaka, for example, is one of Bodhisattvayana. The term for practitioners who have not yet reached Bodhisattvayana was not fixed, but the terms Śrāvaka-Bodhisattva (聲聞菩薩) and Pratyekabuddha-Bodhisattva (縁覚菩薩) had already appeared in the Āgama scriptures of early Indian Buddhism.

Mahayana Buddhism did not place much emphasis in honoring Śrāvakayana and Pratyekabuddhayana since they were classified as part of the Hinayana, but praise of the general Bodhisattvayana was commonplace. Because Hinayana was disliked and the terms Śrāvaka-Bodhisattva or Pratyekabuddha-Bodhisattva were not widely used, while usage of the general term "bodhisattva" had grown in popularity. Nevertheless, "bodhisattva" retained an implied reference to someone on the path to become an arhat or pratyekabuddha. In contrast, the goal of Mahayana's bodhisattva path is to achieve Samyaksambodhiṃ.




In China wurden Briefe bereits in sehr weit zurückliegender, vorchristlicher Zeit durch staatlich bestallte Kuriere befördert, die, je nach der zurückzulegenden Strecke, zu Fuß oder beritten die Zustellung vornahmen. Der Grundstein hierzu wurde während der Tschou-Dynastie (1122–256 v. Chr.) gelegt. Zu dieser Zeit unterstanden der Direktion 80 Boten sowie 8 Hauptkuriere, für die im Abstand von etwa 5 km Verpflegungsquartiere und in größeren Abständen Übernachtungsquartiere eingerichtet wurden. Dieses System wurde während der Zeit der Qin-Dynastie (221–207 v. Chr.) und vor allem während der Han-Dynastie entscheidend ausgebaut. Die Relaisstationen gewährten den Kurieren Unterkunft und Verpflegung auf Staatskosten und sorgten für Pflege oder Ersatz der Pferde. Die Leiter dieser Stationen erhielten vom Staat volle Steuerfreiheit als Gegenleistung für ihre Bemühungen.


RAFAEL CAPURO: THE DAO OF THE INFORMATION SOCIETY IN CHINA


中国信息社会之
""与互文化信息

Keynote address at The International Conference on China’s Information Ethics, Renmin University of China, Beijing, October  28-29, 2010 (PowerPoint). See my Chinese homepage. Chinese translation by Junlan Liang (Chinese Academy of Social Science) 2011 Social Sciences Abroad (pdf-version here). See also: Towards an Ontological Foundation of Information Ethics   Ethics & Information Technology, 8, 4, 2006, 175-186. Chinese translation Shanghai Shifan Daxue Xuebao 2006, 05, 24-35.


CONTENTS

Introduction
Direct and indirect speech in the "Far West"
Direct and indirect speech in the "Far East"
Prospects

Acknowledgement

BibliographyAbstract: This paper deals with the distinction between direct and indirect speech in the “Far East” and the “Far West” following key insights of the French sinologist François Jullien The distinction is not primarily a grammatical or rhetorical but an existential one. It concerns the relation between man and world. It aims at providing a basis for thinking inter-culturally about ethical questions of the information society. My argument is that information moralities and their ethical reflection in the “Far West” stress the principle of direct speech while in the “Far East” the principle of indirect speech builds the basis of human communication. After explaining this distinction in the “Far West” in the first part, I show its relevance and difference in the “Far East” in the second part. Finally I draw some conclusions about the relevance of this distinction for the information society in China and the intercultural dialogue.

本文以法国汉学家弗朗索瓦.于连的洞见为基楚来讨论直接与间接话语在
"远东"和"远西"的区别。
这个区别主要不是一个语法上或修辞上的区别,而是一个关于存在性的区别。
它涉及到人与世界的关系,
并旨在为思考信息社会的伦理道德问题提供一个互文化的基础。
我认为"远西"的信息道德观及其伦理思索强调直接话语的原则,
而间接话语的原则则构成"远东"人际交往的基础。
在本文的第一部分,我將会解释"远西"对直接与间接话语这个区别的理解,
然后在第二部分说明这个区别在"远东"的相关性和差异,
並在最后提出这个区别对中国信息社会及互文化对话的重要性。
(Transl. by Pak-Hang Wong, Oxford Uehiro Centre for Practical Ethics)

INTRODUCTION

Information ethics deals with the descriptive analysis and critical evaluation of moral norms and values within as well as between information societies. Although such issues arise today mainly with regard to the digital medium, information ethics can and should be concerned with other media and epochs building the scope of what is being called intercultural information ethics (Capurro 2007).

This paper deals with the distinction between direct and indirect speech in the “Far East” and the “Far West” following key insights by French sinologist François Jullien (Jullien 1995, 2003, 2005). The distinction is not primarily a grammatical or rhetorical but an existential or moral one. It concerns the relation between man and world. It aims at providing a basis for thinking inter-culturally about ethical questions of the information society. My argument is that information moralities and their ethical reflection in the “Far West” stress the principle of direct speech while in the “Far East” the principle of indirect speech builds the basis of human communication. This distinction should not be understood as an opposition. Furthermore, there is a complex tradition of ethical reflection about this distinction. After explaining this distinction in the “Far West” in the first part, I show its relevance and difference in some classic texts of the “Far East,” particularly in the Chinese tradition, in the second part. Finally, I draw some conclusions about the relevance of this distinction for the information society in China.

DIRECT AND INDIRECT SPEECH IN THE "FAR WEST"

One source of the idea of freedom of speech in the Western tradition is the Greek concept of ‘parrhesia’ that has been analysed by French philosopher Michel Foucault (Foucault 1983). This political principle built the basis of Greek ‘polis’together with two other ones, namely equality (‘isegoría’) and participation of all citizens in political decisions (‘isonomía’). What does ‘parrhesía’ exactly mean? According to Foucault, the ‘parrhesiastes’ is the one who says (‘rhema’) the truth to everybody (‘pan’). He – and the use of masculine is important in this context of ancient Greece – wants to speak and communicate his thoughts as clear and engaged as possible within a context that can be risky or even dangerous for him. To tell the truth is not just a mental event, as Descartes believed, but a verbal activity where the speaker is completely sure to own the truth. His courage is a sign of honesty. But how can we be sure that the speaker is a ‘truth speaker’? And how can he be sure that what he believes to be the truth is, in fact, the truth? The first question was important for the ancient Greeks and was answered, according to Foucault, by Plutarch and Galen. The second question is a modern one.

The parrhesiastic speaker risks his life when speaking the truth. This concerns particularly political risky situations. He is not interested in giving some proof but in criticizing his addressee. He is in an inferior position for instance with regard to a tyrant but also in a democratic discussion opposing to the majority. The risk was the exile. In other words, to tell the truth was considered a political duty with the goal of helping others or oneself. It is the opposite of the art of convincing that the Western tradition often conceives as belonging to indirect speech, together with silence and falsity. The Athenian ‘agora’ is the place where this kind of free speech appears for the first time in the “Far West.” There is a difference between this kind of political freedom of speech and the Socratic one that takes place in a face-to-face dialogue and deals with the life (‘bios’) of the person involved. Along epicurean and stoic traditions we find the concept of ‘parrhesia’ in the New Testament in the context of accusations against Jesus because of breaking the mosaic law: 

“Then some of the residents of Jerusalem  began to say, ‘Isn’t this the man they are trying  to kill? Yet here he is, speaking openly (‘parrhesía lalei’),and they are saying nothing to him. Do the rulers really know that this man is the Christ?’” (John 7, 25-26). 

Christian ‘parrhesía’ belongs to the spiritual technologies together with confession and spiritual exercises as developed in Modernity for instance by Ignatius of Loyola, the founder of the Jesuits (Capurro 1995, 29ff). The secular version of such exercises are, for instance, Cartesian meditations – Descartes having being educated by the Jesuits – where it is basic that nothing should be accepted as true that is not before object of doubt by the cogito.

The tradition of direct speech in the “Far West” is important but not exclusive. The philosopher Leo Strauss has analyzed the distinction between esoteric and exoteric writing (Strauss 1988). This distinction was common in Ancient Greece. But, according to Strauss, there is a difference between pre-modern and modern philosophers. While pre-modern philosophers struggle for the freedom to communicate their thoughts the philosophers of the Enlightenment were interested in a universal right to communicate as a political ideal. They conceived such ideal as the freedom of public discussion as well as the possibility of public education (Strauss 1988, 33). Modern philosophers such as Thomas More were critics of the “indirect approach” (“obliquo ducto”) (More 1964, 50). Nevertheless, Strauss defends pre-modern philosophers whose exoteric writings had not only a general educational purpose but also a more important philosophical one concerning that “which is indicated only between the lines” (Strauss 1988, 36). This was an esoteric message for young philosophers in order to be driven towards pure theory beyond practical and political interests.

In the transition from the Middle Ages to Modernity a new structure of European society based on nobility is developed and with it also a new standards of communication based on other moral norms and values. Traditional rhetoric is substituted by the art of conversation which looks for a balance between speech and silence particularly with regard to what could be offensive to other persons. The ‘art du lien’ – a term coined by the French communication scientists Olivier Arifon and Philippe Ricaud (Arifon and Ricaud 2005) – or ‘connecting art’ deals less with opposition or separation than with connection. This is called the style français  which is the language of diplomacy that gives its shape to European nations since the 17th until the 20th centuries.

Although communication morality in the “Far West” is based mainly on the principle of direct speech we should not oversee different kinds of refractions and mutations of this principle along history in order also to avoid a simplistic unilinear cultural evolution. One example of such a mutation is the criticism of censorship with regard to the spread of printed works at the Enlightenment no less than the development of investigative journalism in the 19th and 20thcenturies and today’s ideas and ideals concerning freedom of communication in the Internet.

DIRECT AND INDIRECT SPEECH IN THE "FAR EAST"

The art of indirect speech pervades China’s politics, economy as well as literary and philosophic traditions. Relations and not individuals build the core of communication where the goal is attaining harmony through negotiation. The art of negotiation in the "Far East" is not based on the idea of mastering the opponent by being basically against him or her preponderant although not exclusive in the "Far West," but of convincing the other. Individuals are then not masters but mediators or negotiators that can be, for a time, at the centre and be the expert or "the king" in order to make harmony possible and not in order to impose his or her will upon the others. Direct speech becomes less important when the goal is to avoid conflicts similar to the style français of French diplomacy and negotiation already mentioned  (Arifon and Ricaud 2005, 120-121).

But although the Western tradition acknowledges the role of indirect speech as opposed to the ideology of direct speech, it remains something morally problematic and related to lying, discretion, and hint through disguising and concealing. This tradition goes back to Greek ‘metis’ or ‘cunning’ (Jullien 2000, 44 ff). In poetry, the original place of indirect speech, Chinese culture discovers that the meaning encoded there is of moral and political nature. This is very much the opposite to what happens in Ancient Greece where the meaning is related to the soul and the divine. Jullien writes:

 “Only at Delphos, in connection with Pythia’s tripod one can observe that the indirect style of poetic formulations is related to political interests.” (Jullien 2000, 68, my translation) 

But the oscillation, called mantic, of the oracle between caution and truth remains a borderline case in the Greek tradition while in the Chinese culture it is the soul of everyday life. According to Jullien one key difference between Chinaand Greece consists in the fact that monarchy and its surrogates have been the only political system in China (Jullien 2000, 122-123). But China has developed a kind of political practice giving intellectuals a certain kind of legitimacy in order to provide the well functioning of monarchic power, namely the admonition of the sovereign in the name of morality. The different forms of admonition are closely related to indirect speech as well as to ethics of confidentiality. Under the guise of picture puzzle it is possible to express an opinion that can be tolerated by the sovereign similar to the court jester in the Western tradition. What is not good about this compromise between the intellectuals and power is the fact that language distortion is not also regarded as something normal but is even considered a higher value (Jullien 2000, 132). This apparently changes since the beginning of the 20th century.

But, on the other hand, it must be acknowledged that indirect speech plays a positive role in Confucius “Analects” (Confucius 2004). The master addresses the pupil by pointing to what is at stake (Jullien 2000, 195). The goal of teaching, like in most ethics, is not learning but doing. This is the reason why speaking remains on the background:

“The Master said, ‘Fine words and an insinuating appearance are seldom associated with true virtue’." (Confucius, 2004, I, 3)

The master’s teaching is open to everybody but indirect speech can only develop itself if the other opens himself or herself to it. The goal is neither the development of a conceptual system nor, as Hegel believed, just a moral sermon (Hegel 1986, 142). Confucius does not develop a moral theory but follows the “logic of the path” that works more by way of hints about possible detours and way outs (Jullien 2000, 211).

It is still an open question whether the renaissance of Confucianism in Chinatoday will lead to an information society shaped by this kind of ethics and morality. Since some ten years or so the ideal of a “harmonious society” has been officially announced in contrast to the concept of class struggle (Siemons 2006). The model of a Confucian information society and the predominance of indirect speech serving the power seem to be opposed to the Western model that gives individual freedom the highest value. While libertarian information society tends towards atomization and eventually to chaos, the Confucian model might grow stiff and end suffocated. Confucius wants to regulate social communication with the help of morality the most useful instrument being censorship. In the “Far West” the opposite form of blockage seems to endanger societal development, namely information overload for individuals and corporations as well as some forms of general and open struggle.

A possible way out of both models can be found in the taoist view of indirect speech. At the beginning of Laozi’s “Daodejing” it is said:

“A dao that can be defined.

Is not the eternal dao,

Concepts that can be conceived,

Are not eternal concepts” (Laozi, 2002 , Ch. 1, 1-4)

The Chinese thinker does not separate reality in two different levels as the Greeks did. The “dao” refers indirectly to the beginning of a process of becoming and growing. In contrast to the Aristotelian model, the goal (‘telos’) of this process is not the realization or fulfilment of potentiality (‘dynamis’) but the passing on itself that is in permanent danger of solidifying.

Laozi’s style is based on the principle of giving hints or pointing to something, avoiding one sidedness or partiality in order to keep himself in a kind of “global indifference” (Jullien 2000, 286) since the “greatest forms are without shape” (Laozi 2002, Ch. 41, 17). Instead of a global information morality ruling (digital) communication from a fixed perspective, the Taoist sage would probably prefer to look at it as within the “dao” in order to keep it in movement within a never-ending creative process. This implies not only a criticism of Luhmann’s hypostatization of communication processes but also of the present digital casting of Being that I call digital ontology. If such interpretation of Being turns into a fixed and the only true one, it mutates into metaphysics and, in terms of politics, into ideology (Capurro 2006). Otherwise it can become part of different kinds of assemblages with other media and remain flexible with regard to existential, ecological and social needs and constraints.

While we in the “Far West” use different linguistic tools such as myths and allegories in order to deal with the unspeakable, for Chinese master Chuang Tzu (2001-2009) words are fishing stakes. He says:

“Fishing-stakes are employed to catch fish; but when the fish are got, the men forget the stakes. Snares are employed to catch hares, but when the hares are got, men forget the snares. Words are employed to convey ideas; but when the ideas are apprehended, men forget the words. Fain would I talk with such a man who has forgot[en] the words!” (Chuang Tzu 26, 11)

The difference between the Western metaphor of the veil and the Taoist fishing stakes is, according to Jullien, that the last one is purely instrumental avoiding a metaphysical separation between appearance and reality. Chuang Tzu’s critique of language does not lead to silence but to a strategy seeking to avoid partiality. It does not only question bias and fixed perspectives but allows also the coexistence of apparently contradictory things. Such kind of relational thinking is different from the dialectic of concepts aiming at bridging the gap between the sensory and the supra-sensory or transcendent. Both are different strategies for relating the biosphere and the digital infosphere into an ecosphere. Otherwise they tend to become separate realities and even degenerate into ideologies.

This problem is similar to the issue concerning the separation of morality from the flow of life as addressed by Lao Tse in his coming together with Confucius (Chuang Tzu 14, 6). A fixed morality is endangered of becoming separate from the “dao”. Lao Tzu brings fresh air into the symbolic sphere. His ethics is a symptom that morality is becoming fixed and autonomous. This issue was newly addressed in the “Far West” by Niklas Luhmann with regard to fixed moral distinctions in different spheres of society (Möller 2002, 316-317). There is a way “beyond happiness” consisting in “vital nourishing” (“yang sheng”) (Chuang Tzu, Chapters 3 and 19; Jullien 2005). Nourishing is the basic verb and norm of life. According to Chinese thinking, life should be long and healthy. By contrast, in the “Far West” eternal life is seen as a goal at the end of a linear process. “Vital nourishing” means learning to give up the will to live as a fixed idea or not to hang on it. Death is not a mistake as Heiner Müller believes (Mayer and Müller 2005). The one who only wants to live (“sheng sheng”) does not live.

Taoist thinking does not teach to look for a fixed centre like Confucius and Aristotle did but to oscillate following a logic of concentration and scattering, by opening ourselves to natural processes and particularly to “heaven” (Jullien 2005, 39 ff). “Heaven” is not a metaphysical dimension no less than a spiritual view of it but a life process (Jullien 2005, 62). It does not mean, like in case of the Aristotelian and Platonic ‘in-formation’ process to materialize a super-sensory form but a process of perennial becoming (Capurro 1978). The perception of this process is the “dao”-centred moral consciousness according to Chuang Tzu consisting in learning to breathe as a medium or communication process between the world, the “dao” and the self (Jullien 2005, 71-75). The leitmotif – not the imperative! – guiding our actions can be formulated as follows: ‘circulate – instead of blocking!’ which is a possible translation of the famous Taoist concept “wuwei” (Wohlfart 2002, 101).

From this perspective we should avoid blocking the digital infosphere, for instance through information overload or censorship, letting information circulate and feed our life. Information management does not mean in this case applying an external strategy but learning to adapting ourselves to different kinds of information flows depending on the context where ‘in-formation’ processes take place. It means also not fixing ourselves on a specific medium, including the digital one, becoming dependent or even addicted to it. In order to become good information managers we must first learn to manage our life nourishing it calmly and cool. Taoism is an anti-stress life technology. It is a permanent exercise in a good mood consisting in getting rid of the imperative to give life meaning. By contrast, the “Far West” is based on direct speech, temporality and meaning.

PROSPECTS

What is the goal of this kind of analysis for intercultural debates on information ethics? First of all, to learn from each other. Western information societies can learn from Taoism and the spirit of the “Far East” not only on how to deal with blocking processes based on fixed moralities, exacerbating the primacy of direct speech.  Information societies in the “Far East” might learn from direct speech, individual freedom and autonomy as correctives of an idealized harmony that might block social changes. In both cases we should be careful not to oversee the complexity and richness of our traditions including the difference itself between “Far East” and “Far West” that is nothing but a starting point for intercultural information ethics that should be both theoretical and empirical. Makoto Nakada has done and is doing pioneer work in this area (Nakada and Tamura 2005; Nakada and Capurro 2009).

Secondly, the Internet is not, as conceived in its early stages, a kind of hyper-sphere where all cultural and contingent differences disappear and we are all equal (Han 2005). This is a simplistic and outdated perception of a medium that in the meantime pervades the real physical and cultural world in which we live instead of building a separate world. We are in the world with all our linguistic, historical and geographical contingency. The internet as well as all devices connected through this medium are part of such contingency. This is why any cyberethics related to the internet as a whole makes only sense if it is mediated with the specific situations and traditions in which this technology is being used. Consequently, intercultural information ethics should not be identified with a universal code of morality for the global information society as developed by UNESCO (2010), but as a global space of reflection where we can put into question what is morally and ethically given for granted within different cultural backgrounds.

The World Summit on the Information Society (WSIS) proclaimed an inclusive information society and the overcoming of the digital divide within and between nations (WSIS 2003). This can be considered, on the one hand, as a Kantian “regulative idea” or a universal ideal for the digital era. But, on the other hand, the history of media and literature provides examples of information and communication ideals both as utopias and dystopias that should be critically analized both in the “Far West” and the “Far East” (Grimm and Capurro 2008).


ACKNOWLEDGEMENT

The author thanks Fernando Elichirigoity (University of Illinois at Urbana Champaign) for his criticisms and assistance in polishing this text.

REFERENCES

Arifon, Olivier and Ricaud, Philippe (2005). L’art du décentrement, ou comment la sinologie de François Jullien éclaire la médiation interculturelle. In: Pierre Chartier, Thierry Marchaisse (Eds.): Chine/Europe. Percussions dans la pensée à partir du travail de François Jullien. Paris: Presses Universitaires de France, 111-128.
Capurro, Rafael (2007). Intercultural Information Ethics. In: Rafael Capurro, Johannes Frühbauer, Thoma
s Hausmanninger (Eds.): Localizing the Internet. Ethical Issues in Intercultural Perspective. München: Fink.
Capurro, Rafael (2006). Towards an ontological foundation of information ethics. In: Ethics and Information Technology, 8 (4), 175-186. Chinese translation: Shanghai Shifan Daxue Xuebao (ISSN 1004-8634), 05, 2005, 24-35. Japanese translation in: Toru Nishigaki and Tadashi TAkenouchi (Eds.): The Thought of Information Ethics. Tokyo: Communis 05 (2007) (ISBN 978-7571-0215-6), 99-139. 
Capurro, Rafael (1995). Leben im Infor
mationszeitalter. Berlin: Akademie Verlag.
Capurro, Rafael (1978). Information. 
München: Saur. 
Chuang Tzu (2001-2009): The Complete Chuang Tzu Based on James Legge's Translation.
Confucius (2004). 
The Analects
Elberfeld, Rolf and Wohlfahrt, Günter Hrsg. (2002): Komparative Ethik. Das gute Leben zwischen den Kulturen. 
Köln: Edition Chora.
Foucault, Michel (1983). Discourse and Truth: the Problematization of Parrhesia.
Hegel, Georg Wilhelm Friedrich (1986). Vorlesungen über die Geschichte der Philosophie.  Werke, Frankfurt am Main: Suhrkamp, Vol. 18
Jullien, François (2005). Nourrir sa vie. À l’écart du bonheur. Paris: Seuil (Engl. transl. by A. Goldhammer: Vital Nourishment. Depart from happiness. The MIT Press 2007).
Jullien, François (2003). 
La valeur allusive. Paris.: Presses Universitaires de France.
Jullien, François (2000/1995). Der Umweg über China. Vienna: Passagen Verlag (Orig.  Le détour et l’accès. Stratégies du sens en Chine, en Grèce. Paris: Presses Universitaires de France, 1995).
Grimm, Petra and Capurro, 
Rafael (Eds.) (2008). Informations- und Kommunikationsutopien. Stuttgart: Franz Steiner Verlag.
Han, Byung-Chul (2005). Hyperkulturalität. Kultur und Globalisierung. Berlin: Merve Verlag.
Laozi (2002). Dàodéjīng
Mayer, Brigitte Maria and Müller, Heiner (2005). Der Tod ist ein Irrtum. Frankfurt am Main: Suhrkamp.
Möller, Hans-Georg (2002). Moral und Pathologie. In: Rolf Elberfeld and Günter Wohlfahrt (Eds.): Komparative Ethik. Köln: Edition Chora.
More, Thomas (1964). Utopia. New Haven: Yale University Press.
Nakada, Makoto (2008): Jyouhou shakai no rinri (
情報社会の倫理). In: Ysuaki Kawanabe (Ed.): Noizu to daialogue no kyoudoutai. Tsukuba University Press, 219-248.
Nakada, Makoto and Capurro, Rafael (2009). The Public / Private Debate: A Contribution to Intercultural Information Ethics. In: Rocci Luppicini and Rebecca Adell (Eds.): Handbook of Research in Technoethics. Hershey, New York: Information Science Reference, 2 Vol., Vol. 1, 339-353.
Nakada, Makoto and Tamura, Takanori (2005). 
Japanese Conceptions of Privacy: An Intercultural Perspective. Ethics and Information Technology.  Ethics and Information Technology, 7, 27-36.
Siemons, Mark (2006). Die Rückkehr des Meisters. In China gelangt der Konfuzianismus zu neuer Blüte. In: Frankfurter Allgemeine Zeitung, 10. J
anuar 2006, Nr. 8, 31.
Strauss, Leo (1988). Persecution and the Art of Writing. The University of Chicago Press.
UNESCO (2010). Code of Ethics for the Information Society (Draft)
Wohlfart, Günter (2002). Alte Geschichten zum wuwei. In: Rolf Elberfeld and Günter Wohlfart (Eds.): Komparative Ethik. Das gute Leben zwischen den Kulturen. Köln: Edition Chora, 97-106.
WSIS (2003/2005). World Summit on the Information Society



RAFAEL CAPURRO: IN SEARCH OF ARIADNE'S THREAD IN DIGITAL LABYRINTHS
 

In:: M. Bottis & T. Alexandropoulou (eds.): Broadening the Horizons of Information Law and Ethics - A Time for Inclusion University of Macedonia Press, 2017, 1-19  (pdf)


2.  An Email Exchange After the Conference

After the conference an email exchange took place among a number of colleagues and myself in which we evaluated some of the philosophical and societal issues at hand and the stakes involved and whether or not we were able to trace to any length the myth of Ariadne's thread in digital labyrinths. For those who may not be familiar with this myth, I can first say briefly that it is a myth about a guide to freedom, which is not a myth at all but something we all have a need for.

As for the concept of labyrinth itself, its design and initiatory function, I note that it is part of many cultural heritages throughout the world (Kern 1999). I use the concept of labyrinth in order to address issues of knowledge and power that might allow us — but who constitutes 'us' and who are we in the digital age? — to become agents of change and not just digital 'sub-jects', i.e., objects of private monopolies and state powers and unable to develop new shapes of freedom (Capurro 2014). In order to do this, we must be aware that our being-in-the-world with others is not identical with the reification of ourselves on the Internet. I call this the ethical difference.

Following the path of thought about considering the Dao as information, I sent an email to Xueshan Yan from the Department of Information Management, Peking University, — who could not take part of the ISISconference but who is a member of FIS — asking him about the Chinese sign for information and its relation with breathing and information. He answered me as follows:

"The expression of Information in Chinese is 信息pronunciation: xin xi).  in ancient Chinese has the meaning of "say something by mouth", "letter"; in modern Chinese it means message (informal or small information); only  has the meaning of breathing both in ancient and modern Chinese. If separated  or  do not have any relationship with Dao. Only when they are combined together the meaning of Dao can emerge." (Xueshan Yan, e-mail from September 8, 2015)

 Joseph Brenner found this issue being closely related to his research on "Logic in Reality" (Brenner 2008). We started a conversation about the book of the French philosopher and sinologist François Jullien: "La grande image n'a pas de forme" (Jullien 2005). The title is a quote from Chapter 41 of the Tao Te Ching: "The great form has no shape" (Laozi 2011). Jullien analyses the way or Dao of the indeterminate that is expressed in classical Chinese with words such as air, wind (feng) or atmosphere. Wind circulates or 'impregnates' what is and what is not: "The grass must bend, when the wind (feng) blows across it." (Confucius, 9 2005, xii,19). This differs from the Platonic and Aristotelian views that matter is 'in-formed' by forms. It goes, in fact, in the opposite direction to the Western method — hodos means 'way' in Greek — that starts with the indifferentiated, the mythical chaos, Aristotle's hyle (matter) or Plato's chora (receptacle or material substratum) being 'in-formed' by the demiurge, a kind of "artisan god" (Margel 1995). According to Jullien, the Chinese painter starts with form (xing ) and goes through a dynamism or vitality (shi) or through wind or air (qi-xiang 氣象) in such a way that what is eventually depicted is informis or without form. This makes possible that the forms which are at the bottom and not at the top open themselves to the indeterminate. The pictorial result is the "great image that has no form." (Jullien 2005/2009) Joseph Brenner sent me the following quote in the English translation from François Jullien's La grande image. He found that the translator uses the form breath-energy, breath-image, breath-phenomenon, breath-resonance and breath-spirit for the words in French starting with souffle: "The Chinese also conceived of atmosphere by means of another binomial linked to wind and explicitly associating the visible and invisible.[ …] The energy of the undifferentiated foundation (of the world) actualizing itself and taking form, this image (phenomenon) spreads out as a ‘breath-atmosphere’. Wang Wei indicates this as a principle:

“When one contemplates the painting, one must look first at the breathimage; then the tonality – clear or confused, limpid or opaque; then the relation structuring (the structural relation of) the principal and secondary mountains.” (Jullien 2009, Transl. Jane Marie Todd)

This understanding of information as no-form is the opposite to the results of my early research on the etymology and history of ideas of the Latin term informatio as a translation of the heavy Greek metaphysical terms eidos, idea, morphe and typos (Capurro 1978). I followed the track of informatio as documented in the "Thesaurus Linguae Latinae" (ThLL) where it is stated that informatio is composed of the particle 'in' meaning a reinforcing and not a negation of the forming process (formatio). Although the particle in means also 'no' — like the alpha privativum in Greek for instance in a-letheia (un-concealment, truth) — no use of this sense with regard to informatio is given, excepting related concepts such as informabilis, informia, informitas, and informiter.

In my dissertation I mentioned this but did not follow the track further. This has been done now by Vinícios Souza de Menezes, a PhD student in Information Science at the Brazilian Research Center for Information (IBICT), and an expert in contemporary philosophy in his paper "Information, a critical-philological excursus" in which he critically analyzes my interpretation (Menezes 2015). What remained forgotten in my analysis leads him to informatio as aletheia and to Aristotelian and Platonic metaphysics with the predominance of beings and not of being as a process of giving. This path of thinking makes possible a translation between informatio as no-form and the Chinese thinking of the Dao — as well as with the Japanese tradition Musi or 'denial of self' (Nakada and Tamura 2005; Capurro 2005) — through the mediation of Western thought on the abyss of existence by some philosophers quoted by Menezes such as Wittgenstein, Heidegger and Agamben.

In my paper for the first Chinese conference on Information Ethics that took place at the Renmin University in Beijing in 2010 (Capurro 2010a), I quoted Chuang Tzu:

“Fishing-stakes are employed to catch fish; but when the fish are got, the men forget the stakes. Snares are employed to catch hares, but when the hares are got, men forget the snares. Words are employed to convey ideas; but when the ideas are apprehended, men forget the words. Fain would I talk with such a man who has forgot[en] the words!” (Chuang Tzu 26, 11)

A main issue in my presentation at the ICPI conference in Vienna dealt with the relation between language and information as analyzed by Carl Friedrich von Weizsäcker (Weizsäcker 1973) and Martin Heidegger (Heidegger 1959). This hermeneutic relation is also an angeletic one — from Greek angelos = messenger) — , dealing with the transmission and mutual exchange of messages and not only with their interpretation, Hermes being both, the messenger of the gods and their interpreter (Capurro and Holgate 2011, Capurro 1978, 263- 266). Michael Eldred writes: 

"Above all, the mutual exchange (metabole) of messages, the interplay of messaging in which an attentive listening to each other on the part of the interlocutors is essential. All exchange presupposes a mutuality of some kind, no matter how defective (Even subjugation to the other is a kind of exchange.). Mutual exchange is a kind of (at least) double or (complex multiple) movement resulting from the intertwining of the exercise of the powers of the exchangers." (Michael Eldred, e-mail from September 9, 2015)

Following the discussions on social and ethical issues during the Vienna conference, a group of colleagues — among them Rainer E. Zimmermann, professor of Philosophy at the University of Applied Sciences in Munich, and José María Díaz Nafría, engineer and philosopher, professor at the University of León (Spain) and creator of BITrum, a glossary of concepts, metaphors and theories dealing with information (BITrum 2015) — , came to the idea of creating a research group called SE 104. The acronym corresponded to the room where a session of the Vienna Summit on ethical issues of the information society took place that had the particularity of being difficult for the participants to find! This was also a general issue for most participants searching for their session rooms in the labyrinthine building of the Technical University of Vienna. The title of this group was given with a good sense of humour but addressed also a serious issue, namely whether the theories proposed and discussed during the Summit were Ariadne's thread(s) in the digital labyrinths and/or labyrinth(s) in themselves.

I suggest using also the plural form, since there are several possibilities for shaping freedom when facing digital labyrinths and threads and also because, as José María Díaz Nafría suggested in one of his mails, digital labyrinths seem to have no center with one Minotaur, one Ariadne, and one Theseus. According to the myth, Crete's King Minos was in opposition to the kings of Athens for whom his palace was a labyrinth, i.e., a centre of power and domination. The labyrinth was built by Daedalus, a famous craftsman, for King Minos to imprison the Minotaur. The Minotaur, half-man, half-bull is a symbol of evil since his only role in existence was to eat maidens sacrificed by Minos to his gods. Minos' daughter, Ariadne, was willing to help Theseus, the son of King Aegeus of Athens, in whom she fell in love, in his task to kill the Minotaur by giving him a sword and a ball of thread to find his way out of the labyrinth. Today, we are inside digital labyrinths guided by threads that look like Ariadne's but often make us unable to be aware of the labyrinth as a labyrinth, i.e. as a place of negative power and domination. They are threads of business, not of love.

In his "History of Philosophy" Hegel writes that to know that "a human being is free" makes an "incredible difference" ("ein ungeheurer Unterschied") in human history although such knowledge does not mean its realization (Hegel 1971, 40). It is not a question of looking for an outside to the digital labyrinth(s) in the sense of avoiding the historical challenges of the digital age. It is, instead, a question of how far we are able, again, to see the labyrinth as a labyrinth, i.e., to unveil knowledge and power in digital age as done, for instance, by Edward Snowden. I agree with Peter Fleissner, professor emeritus of Design and Assessment of New Technologies at the Vienna University of Technology, that any restriction by social, political and economic structures hindering the emancipatory development of people is an essential indicator for the transformation of the present information societies. Freedom is not a property of a worldless and isolated subjectivity, but a relation between human beings in a shared world that is concerned with their mutual respect and fairness also in their relation to the natural world to which we belong.

Both relations, to ourselves and to the world, are today mediated by digital technologies. They give rise to the belief that to be means to be digital and, particularly, that I am a human being only as far as I am in the digital world reifying or 'in-forming' my self as digital data and believing that I am eventually a digital being. I call this belief digital metaphysics that I distinguish from digital ontology, in which the digital understanding of being is acknowledged as a possible today predominating way of understanding ourselves and the world.

The difference between 'is' and 'as' is not only an ontological but an ethical one (Capurro 2012a). The ethical difference between who and what we are, or between our selves and our data, is one of Ariadne's threads (Capurro, Eldred, Nagel 2013). The task of translating information in the sense I proposed at the Vienna Summit can be understood as one of Ariadne's threads of emancipation from the knowledge and power structures of the digital labyrinth. Looking for a language of "mutuality" (Peter Fleissner), i.e., of mutual estimation and care for each other, in the digital age means looking for mediations that depend on our capacity to translate our concepts and values into other languages and vice versa, to be open to the messages coming from the other(s) particularly when they look uncanny, i.e., unusual or unfamiliar from a normal perspective, an issue that led Thomas Kuhn to his theory on the structure of scientific revolutions (Kuhn 1962; Capurro and Holgate 2011). This is not only a theoretical but also a practical task about different kinds of exercises of resistance and resilience at the macro- and micro-levels in order to transform ourselves and our societies into more free and fair ones in the digital age (Capurro 1995).




JAPAN



WIKIPEDIA: KAMI

Kami (Japanese: , [kaꜜmi]) are the spirits or phenomena that are worshipped in the religion of Shinto. They can be elements of the landscape, forces of nature, as well as beings and the qualities that these beings express; they can also be the spirits of venerated dead persons. Many kami are considered the ancient ancestors of entire clans (some ancestors became kami upon their death if they were able to embody the values and virtues of kami in life). Traditionally, great or sensational leaders like the Emperor could be or became kami.

In Shinto, kami are not separate from nature, but are of nature, possessing positive and negative, and good and evil characteristics. They are manifestations of musubi (結び), the interconnecting energy of the universe, and are considered exemplary of what humanity should strive towards. Kami are believed to be "hidden" from this world, and inhabit a complementary existence that mirrors our own: shinkai (神界, "the world of the kami"). To be in harmony with the awe-inspiring aspects of nature is to be conscious of kannagara no michi (随神の道 or 惟神の道, "the way of the kami").

Though the word kami is translated multiple ways into English, no one English word expresses its full meaning. The ambiguity of the meaning of kami is necessary, as it conveys the ambiguous nature of kami themselves.



MARTIN HEIDEGGER: AUS EINEM GESPRÄCH VON DER SPRACHE
ZWISCHEN EINEM JAPANER UND EINEM FRAGENDEN

In: ders.: Unterwegs zur Sprache. Pfullingen 1975, 142 ff




F    Wie heißt das japanische Wort für "Sprache"?
J   (nach weiterem Zögern) Es heißt "Koto ba"
F   Und was sagt dies?
J   ba nennt die Blätter, auch und zumal die Blütenblätter. Denken Sie an die Kirschblüte und an die Pflaumenblüte.
F   Und was sagt Koto?
J   Diese Frage ist am schwersten zu beantworten. Indessen wird ein Versuch dadurch erleichtert, daß wir das Iki zuerläutern wagten: das reine Entzücken der rufenden Stille. Das Wehen der Stille, die dies rufende Entzücken ereignet, ist das Waltende, das jene Entzücken kommen läßt. Koto nennt aber immer zugleich das jeweils entzückende selbst, das einzig je im unwiederholbaren Augenblick mit der Fülle seines Anmutens zum Scheinen kommt.
F Koto wäre dann das das Ereignis der lichtenden Botschaft der Anmut.
J Herrlich gesagt; nur führt das Wort "Anmut" das heutige Vorstellen zu leicht in die Irre...
F nämlich weg in den Bezirk der Impressionen...
J denen die Expression zugeordnet bleibt als die Art der Befreiung. Hilfreicher scheint mir die Zuwendung zum griechischen Wort 
χάρις, das ich in dem schönen Spruch fand, den Sie in Ihrem Vortrag "...dichterisch wohnet der Mensch..." aus Sophokles anführten, und das Sie mit "Huld" übersetzten. Darin spricht eher das wehende Ankommen der Stille des Entzückens.
F Zugleich noch anderes, was dort gesagt sein möchte, aber im Rahmen des Vortrages nicht dargetan werden konnte. Die χάρις heißt dort τίκτουσα - die her-vor-bringende. Unser deutsches Wort dichten, tihton, sagt das Selbe. So kündigt sich im Spruch des Sophokles für uns an, daß die Huld selbst dichterisch, das eigentlich Dichtende ist, das Quellen der Botschaft des Entbergens der Zwiefalt.
J Ich bräuchte mehr Zeit, als das Gespräch verstattet, um den neuen Ausblicken nachzudenken, die sich mit Ihrem Hinweis öffnen. Aber eines sehe ich sogleich, daß er mir hilft, Ihnen noch deutlicher zu sagen, was Koto ist.
F Das scheint mir unumgänglich zu sein, um Ihr japanisches Wort für "Sprache" Koto ba auch nur einigermaßen mitdenken zu können.
J Sie erinnern wohl die Stelle unseres Gespräch, wo ich Ihnen die vermeintlich entsprechenden japanischen Worte zu der Unterscheidung des aistheton  und noeton nannte: Iro und meint mehr als Farbe und das sinnlich Wahrnehmbare jeder Art. Ku, das Offene, die Leere des Himmel, meint mehr als das Übersinnliche.
F Worin das "mehr" beruht, konnten Sie nicht sagen.
J Doch jetzt kann ich einen Wink folgen, den beide Worte bergen.
F Wohin winken sie?
J In das, von woher das Widerspiel beider zueinander sich ereignet.
F Und das ist?
J Koto, das Ereignis der lichtenden Bortschaft der hervorbringenden Huld.
F Koto wäre das waltende Ereignen...
J und zwar dessen, was die Hut des Gedeihenden und Erblühenden braucht.
F Was sagt dann Koto ba als Name für die Sprache?
J Aus diesem Wort gehört, ist die Sprache: Blütenblätter, die aus Koto stammen.
F Das ist ein wundersames und darum unausdenkbares Wort. Es nennt anderes als das, was uns die metaphysisch verstandenen Namen: Sparche, glossa, lingua, langue und language vorstellen. Ich gebrauche seit langem nur ungern das Wort "Sprache", wenn ich ihrem Wesen nachdenke.
J Aber finden Sie ein gemäßeres?
F Ich meine, es gefunden zu haben; möchte es jedoch davor bewahren, daß es als geläufiger Titel verwendet und zur Bezeichnung für einen Begriff umgefälscht wird.
J Welches Wort gebrauchen Sie?
F Das Wort "die Sage". Es meint: das Sagen und sein Gesagtes und das zu-Sagende.
J Was heißt sagen?
F Vermutlich das Selbe wie zeigen im Sinne von: erscheinen- und scheinenlassen, dies jedoch in der Weise des Winkens.
J Die Sage ist darnach nicht der Name für das menschliche Sprechen...
F sondern für jenes Wesende, das Ihr japanisches Wort Koto ba erwinkt: Das Sagenhafate...
J in dessen Winken ich jetzt erst durch unser Gespräch heimisch geworden bin, so daß ich auch klarer sehe, wie gut geleitet Graf Kuki war, als er unter Ihrer Anleitung dem Hermeneutischen nachzusinnen versuchte.
F Sie erkennen aber auch, wie dürftig es um meine Anleitung bestellt sein mußte; den mit dem Blick in das Wesen der Sage beginnt das Denken erst jenen Weg, der uns aus dem nur metaphysischen Vorstellen zurücknimmt in das Achten auf die Winke jener Botschaft, deren Botengänger wir eigens werden möchten.
J Der Weg dahin ist weit.
F Weniger, weil er in die erne, als weil er durch das Nahe führt.
J Das so nah ist, lang schon so nah gewesen ist, wie uns Japanern das bislang unbedachte Wort für das Wesen der Sprache: Koto ba.
F Blüttenblätter, die aus Koto stammen. Die Einbildungskraft möchte ausschweifen in unerfahrene Bereiche, wenn dieses Wort sein Sagen beginnt.
J Schweifen könnte sie nur, wenn sie in das bloße Vorstellen losgelassen würde. Wo sie jedoch als Quell des Denkens springt, scheint sie mir eher zu versammeln als zu schweifen. Dergleichen ahnte schon Kant, wie Sie selber zeigen.
F Aber ist unser Denken schon an diesem Quell?
J Wenn nicht, dann doch unterwegs dorthin, sobald es den Pfad sucht, auf den, wie ich jetzt deutlicher Sehe, unser japanisches Wort für "Sprache" winken möchte.
F Um diesem Wink uns fügen zu können, müßten wir erfahrener sein im Wesen der Sprache.
J Mir scheint, Bemühungen darun begleiten seit Jahrzehnten Ihren Denkweg und dies so vielfältig, daß Sie vorbereitet genug sind, etwas vom Wesen der Sprache als Sage zu sagen.
F Aber Sie wissen auch ebensogut, daß eigene Bemühung allein nie zureicht.
J Das bleibt wahr. Doch wir können, was sterbliche Kraft für sich nie vermag, eher erlangen, wenn wir von der Bereitschaft erfüllt sind, auch das wegzuschenken, was wir von uns aus nur immer versuchen, ohne daß es die Vollendung erreicht hat.
F Vorläufiges habe ich in dem Vortrag gewagt, den ich in den letzten Jahren einige Male hielt unter dem Titel "Die Sprache".
J Von diesem Vortrag über die Sprache habe ich Berichte und sogar eine Nachschrift gelesen.
F Solche Nachschriften, auch die sorgfältigen, bleiben, wie ich schon sagte, zweifelhafte Quellen, und jede Nachschrift des genannten Vortrages ist ohnehin eine Verunstaltung seines Sagens.
J Wie meinen Sie dieses harte Urteil?
F Es ist kein Urteil über die Nachschriften, sondern über eine unklare Kennzeichnung des Vortrages.
J Inwiefern?
F Der Vortrag ist kein Sprechen über die Sprache...
J Sondern?
F Wenn ich Ihnen jetzt antworten könnte, wäre das Dunkel um den Weg gelichtet. Aber ich kann nicht antworten. Der Grund dafür ist derselbe, der mich bisher davor zurückgehalten hat, den Vortrag als Schrift erscheinen zu lassen.
J Es wäre aufdringlich, wollte ich diesen Grund wissen. Nach der Art, wie Sie vorhin unser japanisches Wort für "Sprache" in Ihr Gehör aufnahmen, und aus dem, was Sie von der Botschaft der Entbergung der Zwiefalt und vom Botengang des Menschen andeuteten, kann ich nur unbestimmt vermuten, was es heißt, die Frage nach der Sprache in eine Besinnung auf das Wesen der Sage zu verwandeln.
F Sie verzeihen, wenn ich mit den Hinweisen sparsam bleibe, die vielleicht dahin führen könnten, das Wesen der Sage zu erörtern.
J Hierfür bedarf es einer Wanderung in die Ortschaft des Wesens der Sage.
F Dies vor allem. Aber ich meine jetzt zuvor etwas anderes. Was mich zur Zurückhaltung bestimmt, ist die wachsende Einsicht in das Unantastbare, was uns das Geheimnis der Sage verhüllt. Mit der bloßen Aufhellung des Unterschiedes zwischen Sagen und Sprechen ist wenig gewonnen.
J Wir Japaner haben für Ihre Art der Zurückhaltung - ich darf wohl sagen- ein angeborenes Verständnis. Ein Geheimnis ist erst recht dann ein Geheimnis, wenn nicht einmal dies zum Vorschein kommt, daß es ein Geheimnis waltet.
F Für die oberflächlich Eiligen nicht minder als für die sinnend Bedächtigen muß es so aussehen, als gäbe es nirgends ein Geheimnis.
J Wir stehen jedoch mitten in der Gefahr nicht nur zu laut vom Geheimnis zu reden, sondern sein Walten zu verfehlen.
F Dessen reinen Quell zu hüten, dünkt mich das Schwerste.
J Aber dürfen wir deshalb kurzerhand der Mühe und dem Wagnis ausweichen, über die Sprache zu sprechen?
F Keineswegs. Wir müssen uns unablässig um ein solches Sprechen bemühen. Sein Gesprochenes kann freilich nie in die Form einer wissenschaftlichen Abhandlung eingehen...
J weil dadurch die Bewegung des hier verlangten Fragens zu leicht erstarrt.
F Dies wäre der geringste Verlust. Schwerer wiegt ein anderes: ob es nämlich je ein Sprechen über die Sprache gibt.
J Daß es dies gibt, bezeugt doch unser eigenes Tun.
F Ich fürchte, nur allzusehr.
J Dann verstehe ich Ihr Bedenken nicht.
F Ein Sprechen über die Sprache macht sie fast unausweichlich zu einem Gegenstand.
J Dann entschwindet ihr Wesen.
F Wir haben uns über die Sprache gestellt, statt von ihr zu hören.
J Dann gäge es nur ein Sprechen von der Sprache...
F in der Weise, daß es von ihrem Wesen her gerufen un dahin geleitet wäre.
J Wie vermögen wir solches?
F Ein Sprechen von der Sprache könnte nur ein Gespräch sein.
J Darin bewegen wir uns ohne Zweifel.
F ABer ist es ein Gespräch vom Wesen der Sprache her?
J Mir scheint, wir bewegen uns jetzt im Kreis. Ein Gespräch von der Sprache muß von ihrem Wesen gerufen sein. Wie vermag es dergleichen, ohne selber erst auf ein Hören sich einzulassen, das sogleich ins Wesen reicht?
F Dieses seltsame Verhältnis nennte ich einmal den hermeneutischen Zirkel.
J Er besteht überall im Hermeneutischen, also dort, wo nach Ihrer heutigen Erläuterung das Verhältnis von Botschaft und Botengang waltet.
F Der Botengänger muß schon von der Botschaft herkommen. Er muß aber auch schon auf sie zugegangen sein.
J Sagten Sie früher nicht, dieser Zirkel sei unausweichlich; statt zu versuchen, ihnals einen vermeintlich logischen Widerspruch zu vermeiden, müsse man ihn gehen?
F Gewiß. Aber diese notwendige Anerkennung des hermeneutischen Zirkels bedeutet noch nicht, daß mit der Vorstellung des anerkannten Kreisens der hermeneutische Bezug ursprünglich erfahren ist.
J Sie würden also Ihre frühere Auffassung preisgeben.
F Allerdings - und zwar insofern, als die Rede von einem Zirkel stets vordergründig bleibt.
J Wie würden Sie jetzt den hermeneutischen Bezug darstellen?
F Ich möchte eine Darstellung ebenso entschieden vermeiden wie ein Sprechen über die Sprache.
J So läge alles daran, in ein entsprechendes Sagen von der Sprache zu gelangen.
F Ein solches sagendes Entsprechen könnte nur ein Gespräch sein.
J Aber offenkundig ein Gespräch ganz eigener Art.
F Ein solches, das dem Wesen der Sage ursprünglich vereignet bliebe.
J Dann dürten wir aber nicht mehr jedes Miteinanderreden ein Gespräch nennen...
F falls wir diesen Namen fortan so hörten, daß er uns die Versammlung auf das Wesen der Sprache nennt.
J In diesem Sinne wären dann auch Platons Dialoge keine Gespräche?
F Ich möchte die Frage offenlassen und nur darauf weisen, daß sich die Art eines Gesprächs aus dem bestimmt, von woher die dem Anschein nach allein die Sprechenden, die Menschen, angesprochen sind.
J Wo das Wesen der Sprache als die Sage die Mehen anspräche (ansagte), ergäbe sie das eigentliche Gespräch...
F das nicht "über" die Sprache, sondern von ihr, als von ihrem Wesen gebraucht, sagte.
J Wobei es sogleich von untergeordneter Bedeutung bliebe, ob das Gespräch als ein geschriebenes vorliegt oder als ein irgendwann gesprochenes verklungen ist.
F Gewiß - weil alles daran liegt, ob dieses eigentliche Gepräch, mag es geschrieben oder gesprochen sein oder nicht, fortwährend im Kommen bleibt.
J Der Gang eines solchen Gespräches müßte einen eigenen Charakter haben, demgemäß mehr geschwiegen als geredet würde.
F Geschwiegen vor allem über das Schweigen...
J weil das Reden und Schreiben über das Schweigen das verderblichste Gerede veranlaßt...
F Wer vermöchte es, einfach vom Schweigen zu schweigen?
J Dies müßte das eigentliche Sagen sein...
F und das stete Vorspiel zum eigentlichen Gespräch von der Sprache bleiben.
J Ob wir so nicht das Unmögliche versuchen?
F Allerdings - solange dem Menschen nicht jener Botengang rein gewährt ist, den die Botschaft braucht, die dem Menschen die Entbergung der Zwiefalt zuspricht.
J Diesen Botengang hervorzurufen, gar nocht, ihn zu gehen, dünkt mich noch unvergleichlich schwerer als das Wesen des Iki zu erörtern.
F Gewiß. Denn es müßte sich etwas ereignen, wodurch sich dem Botengang jene Weite öffnete und zuleuchtete, inder das Wesen der Sage zum Scheinen kommt.
J Ein Stillendes müßte sich ereignen, was das Wehen der Weite in das Gefüge der rufenden Sage beruhigte.
F Überall spielt das verhüllte Verhältnis von Botschaft und Botengang.
J In unserer alten japanischen Dichtung singt ein unbekannter Dichter vom Ineinanderduften der Kirschblüte und Pflaumenblüte am selben Zweig.
F So denke ich mir das Zueinanderwesen von Weite und Stille im selben Ereignis der Botschaft der Entbergung der Zwiefalt.
J Doch wer von den Heutigen könnte darin einen Anklang des Wesens der Sprache hören, das unser Wort Koto ba nennt, Blütenblätter, die aus der lichtenden Botschaft der hervorbringenden Huld gedeihen?
F Wer möchte in all dem eine brauchbare Aufhellung des Wesens der Sprache finden?
J Man wird es nie finden, solange man Auskünfte in Gestalt von Leitzsätzen und Merkworten fordert.
F Doch manch einer könnte in das Vorspiel eines Botenganges einbezogen werden, sobald er sich für ein Gespräch von der Sprache bereithält.
J Mir will scheinen, als hätten wir jetzt selber, statt über die Sprache zu sprechen, einige Schritte auf einem Gang versucht, der sich dem Wesen der Sage anvertraut.
F Sich ihm zusagt. Freuen wir uns, wenn es nicht nur so scheint, sondern so ist.
J Was ist dann, wenn es so ist?
F Dann ereignet sich der Abschied von allem "Es ist".
J Den Abschied denken Sie aber doch nicht als Ver und Verneinung?
F Keineswegs.
J Sondern?
F Als die Ankunft des Gewesen.
J Aber das Vergangene geht doch, ist gegangen, wie soll es kommen?
F Das Vergehen ist anderes als das Gewesen.
J Wie sollen wir dieses denken?
F Als die Versammlung des Währenden...
J das, wie Sie neulich sagten, währt als das Gewährende...
F und das Selbe bleibt wie die Botschaft...
J die uns als Botengänger braucht.


TADASHI TAKENOUCHI: CAPURRO'S HERMENEUTIC APPROACH TO  INFORMATION ETHICS

ETHOS IN THE INFORMATION SOCIETY AND THE DEVELOPMENT OF "ANGELETICS"


Published in International Review of Information Ethics 1, 06/2004

Finally, I would like to briefly discuss the relationship between Capurro’s hermeneutic approach and the Japanese perspective. Capurro is interested in (ontological) distinctions between mono and koto, or between “reality (Realität)” and “actuality (Wirklichkeit)” as proposed by Bin Kimura (1931- ), a noted Japanese psychoanalyst and a thinker. Mono and koto are concepts of Japanese language which mean “things” and “events”, respectively. Kimura relates the word “reality” to the “essence” of something and “actuality” to what is “happening”. He mentions that in Japanese they use mono and koto, where mono refers to things in there being while koto refers to what is happening. The world is the whole of what is happening, not of the things. Also the existences or activities of “I” and “you” are not mono but koto, that is, they are not “substances” in Japanese. Capurro thinks this is important for our thinking about the question of what he calls “information metaphysics” vs. “information ontology,” the conflict between information-as-thing (Michael Buckland’s term) and information-as-event (Capurro’s concept to denote the “eventuality” in Heideggerian terms of the phenomenon), or between information as mono and as koto. Capurro says that Heidegger's criticism of the “Ges ell” and what he calls the “Information Gestell” would look only to information as mono (things), but this is exactly what the book culture was. Libraries are full of mono. What the Internet brings is information as koto (events) and this is the main thought concerning “message”, because a message is basically koto. It makes no sense to think of messages as “things” with some “characteristics.” I agree with Capurro when he says that messages are basically koto. The concept of information is particularly problematic, and this is why he thinks that we must switch to the concept of “message” which is more dynamic. t It is natural that Kimura has a similar viewpoint of the hermeneutic approach because his work is based on Heidegger. On the other hand, Kimura also depends on the philosophy of Kitaro Nishida (1870-1945), who is called the first “philosopher” in Japan. Nishida himself practiced Zen and tried to systematize the eastern thought in terms of the western philosophy to overcome the separation between subjectivity and objectivity. Capurro himself has deepened his interest in Zen Buddhism and Japanese thought (e.g. Capurro 1999b, c) and promoted friendships with Japanese thinkers.

The future relationship between Capurro’s hermeneutic approach and Japanese thought will be interesting. The interaction between them is expected to bear fruitful outcomes in the development of information ethics.





In: Rafael Capurro & John Holgate (eds.): Messages and Messengers Angeletics as an Approach to the Phenomenology of Communication. 
Munich 2011, pp. 67-84.

CONTENT

On the Phatic Function
On Phatic Overload, Being-in-the-World, and BA
On Western Angeletic Conceptions
On Messengers and Messages
On Learning From Each Other
Acknowledgements
Bibliography


ON THE PHATIC FUNCTION


RC
 Some Japanese schools are thinking about prohibiting the use of mobile phones because they are being misused for bullying but also for prostitution, particularly of young girls, as well as for other kinds of wrongdoings.

MN This is a very important and serious problem for us. I don’t know about prostitution, but it is true that young Japanese girls as well as young boys in high school, in junior-high school or even in elementary school, are under great influence from mobile phones and the internet in various ways. It is easy to talk about the ‘bad influence’ of this new sort of CMC or communication, but what is important in these cases is to see why younger generations (and also older generations) are so much interested in communication using these new tools. I think that one of the attractive characteristics of mobile phones for boys and girls is that they provide them with means with which they can communicate among themselves without being disturbed by their parents or family members. Another aspect of the attractiveness of mobile phones seems to be the “phatic function” (Jakobson 1960).

According to Kiyokazu Nishimura, a Japanese scholar dealing with media, aesthetics and dramatic expression such as Kabuki (classical Japanese dance-drama), mobile phones give to young and old generations a sense of connection with friends, peer groups, etc. The participants want to get connected all the time or they want to feel the potential connection with others by sending e-mails or by just keeping their mobile phones on (Nishimura 1999). In my view, we need to create some sort of shared field among the participants in which various aspects of communication such as persuasion, transmission of information, greeting and so on can take place. In direct or face-to-face communication, we use various sorts of facial expressions such as eye contact or gestures while on the phone we use verbal expressions such as  ‘can you hear me?,’ ‘isn’t it?,’ ‘right?,’ and so on. These utterances and facial expressions have nothing to do with the content or essence of the communication, but at the same time they are indispensable when communication itself occurs.

In my view, in order for communication to take place, we need a shared field or Ba (= place). In order to keep or create this Ba, we need such utterances and facial expressions that can be seen as meta-communication. They determine or characterize the nature of communication taking place in accordance with or under the influence of this ‘meta-communication.’ In my view, using mobile phones or being engaged in communication via SMS provides the participants with a certain sort of phatic function or meta-communication. We need a certain sort of meta-communication when we talk with each other or are engaged in interactive actions. We always say such things, ‘this is just a joke,’ ‘honestly speaking,’ ‘are you teasing me?’ These utterances are something that determines the situations within which a variety of deeds, interactive actions, or talks can occur.

The concept of Ba as used by Kitaro Nishida or Bin Kimura means a place where the subject and the object or mono (things, objects) and koto (events, human interpretation of objects and experiences) encounter. Take for instance the following poem (haiku) by Matsuo Basho (1644-1694):

Furu ike ya / kawazu tobikomu / mizu no oto

An ancient pond / a frog jumps in / the splash of water

With this poetic expression, we experience some sort of oneness (Ichinyo) of the poet, frog, old pond, sound of jumping frog, Basho’s ears, our own ears. In this case, Ba is the place where these mono, koto, kotoba (words, expressions) come together. In the case of communication by mobile phone or the internet, Bamight be considered as the place where meta-communication and communication come together (Nakamura 1998; Kimura 1994).

According to Ervin Goffman, otters’ play is dependent upon some kind of phatic function or meta-communication: ‘this is just playing, so never bite me seriously’ (Goffman 1974). Of course, the phatic function is not dependent on speech in this case. According to Nishimura, and I think so too, we are now facing serious confusions at the level of meta-communication. For example, we can't live alone, but we have to live by sacrificing others to live a better life, or as Fromm pointed out, we need freedom and on the other hand we fear freedom and escape from freedom (Fromm 1941). In the case of younger generations inJapan, we are half Westerners but remain dwellers in the ‘Far East.’ This is perhaps the case with older generations too. We dislike too close friendships. We like individualism imported from Western cultures, on the one hand, but we always feel that we are hurt by loneliness, on the other. We are facing a kind of confusion or collapse of meta-communication. Japanese youth often hurt each other or sometimes even ‘kill’ others by teasing (death as the result of bullying) and excuse this by saying: ‘hey, this is just a game!’

It is true that we need a sense of connection or of sharing the situations in a various ways, so that people don’t have much difficulty in understanding a kind of phatic function, and in some cases they seem to seek new sorts of phatic function or meta-communication to keep their communication active all the time. In my own view, Japanese web-sites are full of information or utterances that remind us of the younger generations’ need for a simple form of meta-communication. Japanese web-sites are full of blogs whose titles are: ‘You see, I’m here’ (Boku ha koko ni iruyo). Mobile phones are a token of a need for easy meta-communication. In this sense, we Japanese face the situation which might be called phatic overload. In the cases of the prostitution of young girls, some people prefer to use terms such as enjyo-kousai, which means ‘aid-receiving friendship.’ But who gives aid for what and who receives what? This might be referred to as distorted phatic overload which is motivated by simple greed, in one way, and by a sense of poverty of communication or human relations, in another.

Lovely puppets attached to mobile phones of school girls symbolize this complicated situation in Japan. They mean ‘we are not bad girls, we are just girls worthy of someone’s aid.’


ON PHATIC OVERLOAD, BEING-IN-THE-WORLD and BA


RC 
Phatic overload can be ontically understood as arising from individual loneliness. But if we interpret moods not just as subjective states of mind but, following Heidegger, as ways of experiencing our being-in-the-world or Ba, loneliness reveals what is stated by the utterance: ‘You see, I’m here,’ that is to say, the very fact of the ‘here’ of Being or the Ba of existence.

The intention of sending a message to a receiver is mostly represented as being the sender and the receiver originally separated from each other and connected by a medium. This is clearly portrayed in Claude Shannon’s communication scheme (Shannon 1948). It is interesting to remark that Shannon does not define the concept of message used in this scheme. His concept of information as possible selections from a repertoire of physical symbols is the opposite to the ordinary meaning of information as communication of something new. Warren Weaver remarked:

The word information, in this theory, is used in a special sense that must not be confused with its ordinary usage. In particular, information must not be confused with meaning. In fact, two messages, one of which is heavily loaded with meaning and the other of which is pure nonsense, can be exactly equivalent, from the present viewpoint, as regards information. It is this, undoubtedly, that Shannon means when he says, “the semantic aspects of communication are irrelevant to the engineering aspects.” But this does not mean that the engineering aspects are necessarily irrelevant to the semantic aspects. (Shannon and Weaver 1949, p. 8)

Shannon’s mechanism of communication – dealing with the engineering problem of getting a message of encoded symbols from a sender to a receiver through an electromagnetic medium so that it can be reliably reconstructed at the receiver’s end – can only work because there is something common to the sender and the receiver beyond or underlying their physical separation. In the case of humans, senders and receivers share a common world or Ba. Shannon’s scheme is a world-less or Ba-less representation of human communication. On the basis of this abstraction – ‘abstrahere’ means to ‘draw off’ – there is no structural difference between this technical model of communication of two technical systems, the metaphysical model of a divine sender communicating messages through angels to human receivers or the Cartesian model of an isolated mind seeking to communicate with the external world or with other separated and encapsulated minds. What is excluded is not only the shared world but also the moods in which human senders and receivers experience their common being-in-the-world itself. As Heidegger taught us, this emotional tonality is a pre-theoretical experience of embeddedness that precedes the separation between subject and object. This is the reason why I think it is important to develop an intercultural philosophical angeletics in order to be aware of this Western bias as well as to describe different ontic angeletic situations and forms of sharing the world.

MN Phatic overload is just what I wanted to stress. Nothing is being said, no clear content or reference, at least on the surface level, exchanging utterances such as ‘can you hear me,’ but just the fact of being in communication with another person. They always want to know whether they are in communication or not and they always feel constant anxiety about not keeping in contact with the outer world. The phatic function is closely related with the use of mobile phones, blogs or SMS that provide them (us) with moods (or illusions) enabling them (us) to have a feeling as if we were always in contact with the outer world. In the case of Boku ha koko ni iruyo, ha and yo mean ‘isn’t it?`’ Therefore, Boku ha koko ni iru-yo  means ‘I'm here, you see’ or ‘isn't it?’  ‘Here’ seems to be their position(s) immersed in some sort of ‘moods’ in the dimension of their being-in-the-world with others.

In my view, this ‘here’ = Ba = place reflects several aspects of Japanese cultural and existential situations:

(1) strong orientation toward a life in which meanings can be shared with others;

(2) emptiness of human existence sometimes leading to suicide or metal illness;

(3) explicitly and implicitly shared contexts in which various types of phatic function as well as communication can be realized;

(4) Ba interpreted as ‘in-between’ (Aida) combined with Mu (nothingness).

I want to add an explanation to Ba as the fourth aspect. As I explained above, Baas discussed by Kitaro Nishida or Bin Kimura means the place where the ‘subject’ and the ‘object’ or mono (things, objects) and koto (events, human interpretation of experiences) encounter each other. In my view, these remarks show typical cases of Japanese ways of understanding the world pre-ontologically and existentially. 

The following views reflect these ways of understanding the world, i.e., Ba. According to Toshihiko Izutsu, Dougen, a famous Zen-Buddhist priest (1200-1253) of the Kamakura period, tried to bring Being – which is dried up by the process of articulation of beings or by grasping the essence based on the process of articulation of beings – into a state of ‘articulating beings without grasping the essence.’ He, Dougen, also tried to bring Being into its original fluency (Izutsu 1991). Izutsu interprets Basho’s haiku from the same perspective. Words, frog, pond, the sounds, the poet, and the readers of Basho’s haiku, are gathered in the situation of a changing process of articulation and inarticulation. Words, people, events, things and experiences are related to one another as a fluid or active process of interchange of articulation and non-articulation of things. Yujiro Nakamura, a Japanese philosopher who attempts to combine traditional Japanese thoughts with modern Western thought, suggests that Kitaro Nishida tried to regain the meanings of beings based on Mu (nothingness) or ‘predicative substrata’ (‘substratum’) which contrasts with subjective substrata. In this sense, Mu is understood not as mere emptiness but as the source of beings (Yu) on which articulations of beings are founded. According to Nakamura, the oneness of Mu and Yu, or the oneness of subjects and objects, the oneness of events (Koto) and words (Gen) needs Ba (or Bamen = place, field) where a ‘coming together’ of subjects and objects, events (Koto) and words (Gen) is possible. This Ba or Bamen includes, as Nakamura stresses, citing the work of Motoki Tokieda, a Japanese linguist (Tokieda 2008), things, scenes, subject’s attitudes, subject’s feelings, and subject’s emotions (Nakamura 2001).

The traditional Japanese self-understanding is based on a place of secret inner minds which seem to be sustained by traditional emotional sensitivity (mono-no-ahare). People can share the meanings of this traditional emotional sensitivity, but the sadness coming from it is confined to each person. This is a kind of fragile relationship between persons with fragile minds that underlies the desire to share the same meanings of existence in this world whilst at the same time keeping apart from each other. Most of my graduate students from China say that they don’t have the expression Iba-sho-ga-nai which means ‘I don’t have a place for myself.’ This seems to show a difference between Japanese and Chinese culture with regard to understanding Ba, although the Chinese don’t use this term. This is an interesting topic for intercultural angeletics.

Japanese Ba seems to reflect the plurality of the Japanese life-world, culture and society. To put this another way, we might say that Japanese people live in mental situations leading them to constant pursuit of the meaning of life and human relations as well as to meta-communication or shared cultural, existential contexts determining their life, human relations and ways of communication. Tsuji’s research provides us with interesting data on these problems (Tsuji 1999). This research, done in 1999, is based on samples of Japanese university students. His interpretation of these data can lead to misunderstandings in some ways. I try to interpret the data as follows:

1. Students with an orientation toward strong and constant friendship and with an orientation toward moderate, not strong but also not weak, i.e. constant, friendship in good balance are characterized by less use of certain sorts of phatic expressions such as te-yuka. (= what I would say). For example: ‘Are you ill? Do you have a cold? ‘Well, what I would rather say (te-yuka), is that I’m a bit tired’ (toka-iu-kanji). Or: ‘Did you enjoy that movie?’ ‘Well, I’d say, that movie is kind of (toka-iu-kanji) not so good or not so bad.’

2. Students who seem to want to know ‘what is a good friendship’ or who want to keep a sense of a related situation via mobile phones or face-to face contact tend to use more frequently such phatic expressions, te-yuka and toka-iu-kanji.

3. Students who have contradictory attitudes toward communication by mobile phone, that is to say, students with views such as ‘phones can make the distance of human relations or friendship shorter compared to face-to-face communication’ have at the same time these views: ‘When I use phones, I feel it easier to talk with friends about a lot of things with which I have difficulty in face-to-face situations.’ and ‘I feel talking with friends over the phone a comfort because I can cut the communication whenever I don’t want to continue it.’

In my view, these findings about phatic communication in Japan suggest the fact that we should take into account the Japanese Ba or Japan’s cultural and existential situation when we move on to the interpretation of concrete problems related with intercultural angeletics.

In order to understand some problems related with Japanese phatic communication and with intercultural angeletics, we should take into consideration, using this as an example, the Japanese orientation toward or the pursuit of the meaning of good communication, good human relations and good human living. The expression Boku ha koko ni iru yo which we see in Japanese society today as a theme of private blogs, words of popular songs and so on, seems to reflect this orientation toward or pursuit of meaning. It seems that mobile phone use symbolizes people’s wondering, ‘what are good human relations and good communication for?’ Under such circumstances, Japanese people are likely to be motivated to use mobile phones or communication via blogs which are characterized by ambiguous meanings, that is to say, indirect and mediated communication on the one hand, and communication rendering human relations direct and lacking in distance on the other. The devices which make human communication meaningless and at the same time meaningful through a variety of occasions for phatic communication without concrete message-exchange – for example, te-yuka and toka-iu-kanji – mean a lot of  things and also nothing at all. I discussed the meanings of Japanese blogs, Japanese popular songs, the Japanese sense of privacy (as subject matter for communication via SMS or blogs) in my papers (Nakada 2009, 2008; Nakada and Capurro 2009).

I think that our thinking in the ‘Far East’ throws light on Western views about angeletics itself. What is exactly meant, from the point of view of angeletics, by the original connection between a sender and a receiver? Merleau-Ponty suggested that we human beings have ‘the original connection’ among ourselves in the dimension of our bodily existence. And as you know, his studies on aphasia and agnosia are strongly associated with Jakobson's studies on language and aphasia (Merleau-Ponty 1945). The phatic function might be considered to be the only function that birds have in common with human beings. This is very interesting too. Then we human beings and other creatures would have 'the original connection' in the dimension of the phatic function! But each function, understood as a basic mood, makes the world openness or ontological dimension, manifest in different ways, at least in the case of Dasein. In your contributions to angeletics you refer several times to Niklas Luhmann’s distinction between message (Mitteilung) or meaning-offer (Sinnangebot), information (Information) or the process of meaning selection, and finally understanding (Verstehen) or integrating the selected meaning into the system (Luhmann 1987). According to Luhmann, these three dimensions constitute the concept of communication. In this model there is an original and recursive relation between sender and receiver. This means, if I understand you correctly, that the phatic function is an essential element of communication because it enables a distinction to be made within the process of communication itself each time when a selection of a meaning takes place. This implies also that ‘to communicate is to communicate is to communicate’ or that communication is a self-referential process that is at best expressed by the phatic function. Or at least we might be able to see the phatic function from Luhmann’s viewpoint. Is my understanding correct?


ON WESTERN ANGELETIC CONCEPTIONS


RC
 As you know, Jakobson’s “communication model” distinguishes between the phatic function, the message, the context and the code. These distinctions go back to Karl Bühler’s “organon model” in which the triadic relation between sender, reference and receiver can be of a different nature depending upon whether the signs represent something (“Darstellung”), or express something about the sender (“Ausdruck”) or make an impact on the receiver (“Apell”) (Bühler 1978/1934). Since Niklas Luhmann we know that the message (“Mitteilung”) is a meaning-offer and has no definite content until the receiver makes his/her choices. Cybernetics has taught us that every receiver can turn into a sender. Lacanian psychoanalysis underlines the indefinite and indefinable nature of “the object” addressed in the long run by human desire. No less important is the role of the psychoanalyst as “the other” that enables the analysand to take a detour to himself/herself. This relationship, called the transference phenomenon, takes place from both sides. In other words, I am suggesting that the psychoanalytic experience is not only centred on the indefinite object of desire, as Lacan stressed, but also on the angeletic experience of the analyst as a messenger who passes on the message coming from the analysand or, more precisely, from his/her already understood (i.e. pre-conceived) being-in-the-world that Freud called ‘the unconscious.’ The original messenger or medium is not something (!) in-between a sender and a receiver, but it is Ba or being-in-the-world itself, although seen or experienced differently in Japan and the West, if I may simplify this complex intercultural issue. We can distinguish roughly the following conceptions:

1) metaphysical (theocentric) angeletics: God as sender - angels/poets as messengers - humans as receivers;

2) anthropocentric and technocentric angeletics: humans as senders - technical media as messengers - humans as receivers technical (artificial) and/or human senders - technical (digital) media as messengers - technical (artificial) and/or human receivers;

3) ontological angeletics: Being as sender - ‘here’ of Being as ontic-ontological messenger, sender and/or receiver - Being as receiver.

The ontological conception is the only one that thinks the original relation or encounter (“Ereignis”) between Being and “being here” or Ba. To speak about Being as ‘sender’ and ‘receiver’ could be misunderstood as a kind of ontic phenomenon separated from the “here” or Ba. I shall try to explain this issue later.

As you know, in Being and Time (Heidegger 1976), Heidegger called the original relation between understanding and pre-understanding of the “here” of Being the “hermeneutic circle” (Heidegger 1976). But given the fact that existential understanding is not primarily a theoretical, but a practical activity concerning all kinds of relations happening in the shared world-openness, it would be better to speak of an ‘angeletic circle’ or a relation between message and messenger, as Heidegger proposed in one of his late writings (Heidegger 1975). Each interpretation is based on a process of message transmission. Which means that hermeneutics presupposes angeletics. Hermes is first and foremost a messenger, no less than an interpreter and translator. Of course, a philosophical angeletics is no less ambitious than twentieth century hermeneutic philosophy. We should also make a distinction between an ontic or empirical science of messages and messengers, and a philosophical angeletics. As an empirical science, angeletics is not necessarily reduced to the phenomenon of human communication but can include also all kinds of messages and messengers in the natural sciences.

Let me further explain what I understand by angeletic philosophy and, correspondingly, by a philosophical angeletics, using other Heideggerian themes, without going into a detailed textual analysis or exegesis of Heidegger. But perhaps I should use the term ‘angeletic thinking’ instead of ‘angeletic philosophy’ insofar as thinking is a possible historical response to the call of Being (Heidegger 1971), whereas philosophy in the Greek tradition is a doctrine or teaching about the forms (idea, eidos) of beings qua beings. From this perspective, thinking is originally angeletic, whereas philosophy is ‘in-formational’ (Capurro 1978). Heidegger explains this inversion and transformation of the relationship between subject and object into Being and Dasein by saying that, while modern subjectivity has a “representation” (“Vorstellung”, ‘idea’, ‘image’) of a tree, thinking exposes itself to the “call” (“Ruf”) of a tree itself that, so to speak, “introduces itself” (“der Baum stellt sich uns vor”) (Heidegger 1971, 16-17). This second experience is possible because we and the tree have a common ground, namely the earth (“die Erde”) which is not in our heads but in the world (ibid.). As Jean-Luc Nancy, following Heidegger, remarks, philosophy and particularly hermeneutics can be understood as the presentation of a message. The task of thinking is of the kind of being a messenger (Nancy 2001, 94-95; Capurro 2002).

As you know, Heidegger’s so-called ‘turn’ (“Kehre”) has to do with the view that (human) existence (Dasein) is addressed by Being instead of conceiving Dasein as ‘projecting’ or casting his/her being. Of course, both perspectives are closely related and already addressed in Being and Time (Heidegger 1976). But for Heidegger, human existence or, to put it in more neutral terms, the structure he calls Dasein or the Here of “Being” that seems to be characteristic only of a particular kind of beings, namely ourselves, is derivative not only with regard to knowledge but also in its very possibility of being. This can be expressed in simple terms by saying that we human beings are finite beings and are aware of our givenness as well. We know that we were born and that we will die, as well as of the “in-between” (“Zwischen”) of our lives (Heidegger 1976, 374).

Heidegger uses the term “Es gibt” (‘there is,’ ‘it gives’) in order to express what we can call the ontological angeletic phenomenon (Heidegger 1976a). Being is the original sender and receiver whose encounter (Ereignis) with Da-sein or ‘Ba’as messenger enables a world, that is to say, an ethos or cast of living to emerge. But the expression ‘there is’ or ‘it gives’ makes it clear that Being is not any kind of subject, especially not a divine one, sending and receiving messages. (Sheehan 2001) It is in original unity and difference with its Here. And vice versa: the messenger that receives the message of/from Being is in itself – or as him/herself in the case of human Dasein, the only one we know about – a ‘disclosure’ (aletheia = truth) or messenger of Being. The message is the world.

Dasein announces its facticity with the phatic dialogical (!) function: ‘You see, I’m here’ (Boku ha koko ni iruyo). In his late writings, on several occasions Heidegger uses a tautological style such as “language speaks” (“die Sprache spricht”) to underscore the self-referential phenomenon of Being that cuts off, so to speak, the monologue of the (human) subject, especially when such monologue is conceived entirely as an inter-subjective dialogue, leaving aside its ontological dimension. In the ‘Dialogue with a Japanese’ he makes a distinction between “speaking about” (“Sprechen über”) and “speaking from” (“Sprechen von”), that is to say, between language as a tool for conversation vs. language as the messenger of Being. In the last sentence of the Tractatus Wittgenstein uses this distinction but he seems not to be aware of it: “What we cannot speak about, we must pass over in silence” (“7 Wovon man nicht sprechen kann, darüber muß man schweigen.”) (Wittgenstein 1975, 85). Wittgenstein is phatically speaking “from” Being – the standard English translation says “about” instead of ‘from’ – by saying that it is not possible to speak “about” – literally “over” it – because Being is not an object (and of course it is not a subject), or it is an ‘object’ or “la Chose” (or “l’a-chose”) in the Lacanian sense (Lacan 1986). It ‘is’ or ‘it sends itself’ as the in-between of Da-sein letting messages pass through. In contrast to language as a tool, poetic language allows us to speak “from” Being in a kind of relation where the messenger hears what language ‘dictates’ (Latin dictare, German dichten) or sends to him/her. Humans as the Here of Being are messengers of Being, letting beings be what they are. Heidegger calls humans “messengers” (“Botengänger”) (Heidegger 1975, 155). He writes:

The messenger must already come from the message. But he must also already have gone toward it. (“Der Botengänger muß schon von der Botschaft herkommen. Er muß aber auch schon auf sie zugegangen sein.”). (Heidegger 1975, 150, my translation RC)

The usual German term for messenger being Bote, “Botengänger” seems to underline the pure dynamic fact of bringing the message. It is the opposite of the kind of messengers we call ambassadors (Botschafter). There is an original unity and difference between Being and Dasein beyond or prior to any ontic separation of sender, message, messenger and receiver. Unity and difference between Being and Dasein mean nothing more and nothing less than that we cannot not interpret or ‘cast’ the meaning of Being by casting or projecting – Heidegger calls it “Entwurf” – not only what beings are, but primordially and practically our own existence. I think that today this double-bind casting of Being is done from a perspective of the digital. I call it therefore digital ontology (Capurro 2010) following basic insights of the Australian philosopher, Michael Eldred (Eldred 2009/2011).

Humans as messengers are then not primarily, as we believe especially since modernity, senders and/or (digital) receivers of messages, but are originally messengers of Being, the message itself being the world as a casting of Being arising from the encounter between Being and Dasein. This inverted relationship with regard to anthropocentric modernity allows us a heteronomous relation to Being, becoming who we are, that is to say, in Lacanian terms, a divided or “crossed-out” (“barré”) subject (Lacan 1971, II, 168) or a subject characterized by the finitude of its being addressed by the Other (Lacan 1971, 108) that can annihilate him/her. Loneliness and anxiety are moods through which, as Heidegger taught us, we discover the truth, that is to say, the finitude of being-in-the-world-with-others. We receive and pass on – and sometimes try to bypass – the message of Being because we are originally the Here of its disclosure.

Although we mostly live immersed in the given openness of everyday existence, exchanging messages and maintaining communication through the phatic function, we have the potentiality to grasp a given (historical) disclosure of Being as a possible one, that is to say, to change its truth. For this it is necessary that the message of Being is perceived as such — as a gift of the ‘it gives’. An example of this at the level of an ontic region is the so-called paradigm change in science where the pre-ontological messages (facts) that are supposed to prove or falsify a theory are re-interpreted when the theory, with all its biases, pre-conceptions and pre-suppositions, its instruments, institutions, traditions, etc., is put into question (Kuhn 1970). The radical questioning of a given world-openness by a messenger of Being that makes explicit this ontological or structural relation between Being and messenger, can lead to strong opposition from the defenders of the status quo and – to condemnation of the messenger, as in the case of Socrates. This opens the debate as to which are the ethical criteria for making a distinction between a messenger of Being and its opposite (a charlatan), with all degrees in between. One important criterion for this difficult ethical task that is always endangered by manipulation and self-deception is whether the messenger maintains critically the openness of Being or proclaims an absolute truth. Another criterion is whether other messengers also remain critical with regard to the alternative casting of Being as passed on to them, or whether they develop from there, say, a political ideology, a mere worldview or a theoretical dogma (I thank Michael Eldred for an enlightening e-mail exchange on this issue).


ON MESSENGERS AND MESSAGES


MN 
If my understanding is correct, I think that your angeletics is something I've been thinking about for a long time since my years as a university student. I've struggled with the problem why a lot of people are influenced by fiction or the imaginative representation of the mass media, even though they know the difference between the reality (facts) and the fictions (copies of reality). This problem can't be solved if we think that facts (or messages of some facts) are the first (original) and the mediated portrayal (news, dramas) are the copies of the first-hand realities. This kind of ontic thinking, which is typical for most scientific authors and scholars, seems to cause difficulties for them if they try to understand the deep background of the bad/good influences of media as well as other forms of artistic expression such as poems, dramas, games and so on (these are all copies of reality in a way). At first, I tried to solve this problem by getting hints from Kant’s “Urteilskraft” (power of judgement) or “Einbildungskraft” (power of imagination), or from distinctions between reality and actuality in Bin Kimura, or the discussions of optical illusions and so on, but after some years' struggle, I understand that the presupposition that fact is first and expression is second, is the main problem itself. And now I know that we have to think about the presupposition that the message of Being is first and the (human) messenger is second.

Your remark about the inverted relationship between message and messenger is very interesting in this sense, but some Japanese poets such as Basho seem not to invert the relations message and messenger, facts and expressions, mono (the objects or beings) and koto (language, expressions, objects expressed by words). They rather try to see the not-divided situations that consist of ambiguous beings of objects and words, mono and koto, person (artist or audience) and objects. In this sense, they don’t ask where the separated things and phenomena come from, but how is the unity of objects and persons, mono to koto and so on? This is my personal understanding.

Now, I feel that we are close to the core questions of mediated and aesthetic expressions as well as of communication itself. Don’t you think so? There are no scholars around me who are interested in this kind of ontological/hermeneutical discussion/thinking but luckily some of my students seem to be fond of my talks related to phatic function or ontological explanation of CMC or computer mediated communication. The theme of the thesis of one of my undergraduate students is “ontological views on the use of the mobile phone.”

I wonder how we as messengers can send this kind of discussion to a broader range of possible receivers. I wonder also how we can relate this kind of discussion to the problems of information ethics and robo-ethics in an academic or theoretical as well as in a practical way in order to address difficult matters such as youth's wrong-doings as an expression of the loss of identity, or the loss of sense of fundamental relations between human beings, the poverty of meaning in our minds and so on.

I am also thinking about comparing the phatic function in different cultures. Some of my graduate students come from various countries. For example, I think it will be very interesting to ask the students from China: ‘Explain the role of Confucius as a messenger.’ According to Hideo Kobayashi (Kobayashi 1961), what we can learn from the Confucian tradition is the importance of active wisdom. I think that active wisdom is important because the meanings of some messages, as we discussed, are not determined merely by messages themselves or the literal contents of messages/utterances separated from the relations between messages and messengers or the phatic function (keeping-in-touch) of communication.

Hideo Kobayashi says that if we try to make good use of active wisdom, we have to get rid of selfishness. This means that the interpretation of some poems or novels can't be separated from the (imaginative) relations between authors and readers. In this sense, we can learn how to use active wisdom through active and/or imaginative human relations such as the relations between Confucius and his disciples. As some scholars suggest, even ‘fake’ interaction with robots might have some real influence upon human beings as their partners. According to an interesting experimental survey done by Mariko Narumi and Michita Imai, the artificial voices of robots with a friendly and sympathetic tone are found to influence subjects’ behaviour. The subjects influenced by the utterance of robots such as ‘Why don’t you have a piece of this cake?” tend to eat a piece of cake offered by robots. Narumi and Imai explain the results of this research thus: “We human beings tend to attribute the friendly voice of a machine to the imagined inner minds or emotions of the robot.” (Narumi and Imai 2003)

I remember having heard a story about nodding robots. Even nodding robots enable people to communicate more easily, for example, when speaking on the telephone, even if the nodding robots are just showing fake agreement. It is strange that some autistic patients can communicate with robots more easily than with human beings in some cases, according to studies on human-robot-interaction (Feil-Seifer and Mataric 2008). In my view, we can explain these phenomena in such a way. Human communication consists of different levels and in many cases patients with, for example, agnosia, autism or schizophrenia,have difficulty dealing with or understanding information or meanings at the meta-level of communication. I gained this insight from Bin Kimura (Kimura 1994) and Masakazu Yamazaki (Yamazaki 1988); fake communication with robots might enable patients to deal with the meanings at the meta-level more easily because this sort of communication has a simple structure. So in this sense, the distinction between fake and real is not so important. Hideo Kobayashi did not study Heidegger or Gadamer but he knew that these questions regarding the relations between texts and readers are important. If we don't forget this ‘truth,’ classical literatures or classic works will remain alive in our minds, said Kobayashi. I think that he learned this through his own dialogue with the classics of Japan and China.


ON LEARNING FROM EACH OTHER


RC 
I think that we in the West can and should learn a lot from your angeletic experiences with robots and particularly from the underlying ontological Japanese perspective that does not give to the human being such a predominance as in the West, separating from the world as an autonomous subject. A de-centred human subject that, strictly speaking is no longer (an underlying) subject, but understands him/herself as being-out-there-in-the-world as messenger for Being’s sendings in the sense I tried to explain, might be more flexible in his/her interchange with other non-human agents such as robots, being able to translate, if I may say so, the world-less phatic utterances of robots as something that mimic ontically the ontological experience of loneliness and finitude. By the way, in Plato's dialogues, Socrates’ interlocutors often answer with phatic utterances such as: ‘I see,’ ‘I follow you,’ ‘certainly,’ ‘of course’, etc. that allow the dialogue to continue or, better, that allow Socrates to pass on ‘his’ ideas that are supposed to lead to an existential self-questioning on the part of the partner and not to an indoctrination by Socrates’ message. From this perspective, Socrates is not a sender but a messenger of ideas that come to him from beyond. As soon as such ideas are considered as one’s own they turn into an opinion (doxa) and become the object of endless discussions. The Socratic dialogue is a place or Ba where language (logos) passes through (dia) the participants’ shared being-in-the-world. This is also Lacan’s interpretation of Plato’s Symposium in his seminar on transference, where he compares the psychoanalyst’s task with the Socratic erotic method of letting love messages to pass on (Lacan 1991).

Let us take an example from your tradition such as The Tale of Genji or Genji monogatari (Murasaki Shikibu 2010). In the middle of the tale we read about Princess Asagao, daughter of Prince Momozono, brother of the Emperor, who has been courted in vain by Prince Genji, her cousin, from his seventeenth year onward. Genji is now thirty-three years old. Lady Fujitsubo, the Emperor’s consort, loved by Genji, and Asagao’s father have both died. In Chapter 20 Murasaki Shikibu tells the story of the problematic relationship between Genji and Asagao. At the beginning of Chapter 21 she writes:

From Genji came a note in which he said: “Does it not give you a strange feeling to witness a Day of Cleansing in which you take no part?” And remembering that she was still in mourning for her father, he added the poem: “Little thought I that, like a wave in the swirl of the flood, you would come back so soon, a dark-robed mourner swept along time’s hurrying stream.” It was written on purple paper in a bold script, and a spray of wisteria was attached to it. Moved by all that was going on around her she replied: “It seems but yesterday that I first wore my somber dress; but now the pool of days has grown into a flood wherein I soon shall wash my grief away.” The poem was sent without explanation or comment and constituted, indeed, a meager reply; but, as usual, he found himself constantly holding it in front of him [self] and gazing at it as though it had been much more than a few poor lines of verse. When the end of the mourning actually came, the lady who acted as messenger and intermediary in general was overwhelmed by the number of packages from the Nijo-in [Genji’s palace] which now began to arrive. Lady Asagao expressed great displeasure at this lavishness and, if the presents had been accompanied by letters or poems of at all a familiar or impertinent kind, she would at once have put a stop to these attentions. But for a year past there had been nothing in his conduct to complain of. From time to time he came to the house and enquired after her, but always quite openly. His letters were frequent and affectionate, but he took no liberties, and what nowadays troubled her chiefly was the difficulty of inventing anything to say in reply. (Murasaki Shikibu 2010, 398-399)

Genji’s letter is written in prose and a direct style while the poem that usually accompanies a letter is full of indirect messages including the purple paper on which it is written, the bold script, a spray of wisteria and, of course, the poem itself. Cultures in the “Far East” as well as in the “Far West” – using the terminology of the French sinologist François Jullien (Jullien 2003) – differ on the issue of direct and indirect style (Capurro 2011).

Princess Asagao is in trouble. Should she answer or not? Should she continue a formal and, at least for her, meaningless phatic communication? She writes a “meager reply” that is brought to Genji by a messenger, a lady, without “any explanation or comment”. Genji “as usual” does not know what to think about it and holds  the message “constantly ... in front of him [self] and gazing at it as though it had been more than a few poor lines of verse.” Later on, Genji sends a lot of gifts including letters and poems but he must be careful of “taking no liberties”, otherwise she would stop the communication. Both Asagao and Genji express through messages and messengers different kinds of loneliness and other forms of emotional perception of the Ba of their time. But, of course, it is Murasaki Shikibu herself who gives such an answer by writing this story.

Of course, an in-depth interpretation of this and many other examples in this wonderful tale presuppose an analysis of the structure or Ba of Japanese society during the Heian period (794-1192), particularly of the mores and values governing communication with regard to gender roles, possibilities of transgressing such mores and roles, the role of messengers, the different kinds of messages, including their materiality and calligraphy. Some of the moral dilemmas arising from such mores and values are made explicit by Murasaki Shikibu, such as Asagao’s doubts about continuing the communication and Genji’s concern about not transgressing certain limits when sending her gifts and messages. The historian of the Heian period, George Sansom, calls such mores “rules of taste” (Sansom 1958).

This connection between ethics and aesthetics seems to be characteristic of Japanese culture to the present day. With regard to the The Tale of Genji Sansom writes:

The irresistible amorist is a pessimist at heart, weighed down by a sense of misfortune, by the weight of an unhappy karma. At the age of thirty we find him haunted by the impermanence of worldly things, and on the point of embracing a monastic life. […]. Throughout the story, even in its saddest episodes, there runs a thread of delight in beauty. All the love talk is interspersed with enjoyment of colour, shape, and perfume, and a continual exchange of poetic messages. Calligraphy plays almost as great a part as the tones of a lover’s voice in arousing tender emotion. […] In this world of the senses, the words for good and beautiful are almost interchangeable. (Sansom 1958, 186-191)

In other words, The Tale of Genji is an example of how messages coming from both humans and nature were passed on through messengers. And, more radically, how Japanese Ba during the Heian period was experienced as such a place where messages pass through. In this sense, we can say that the Here of Being or the structure of a culture is at best understood if it is conceived and lived as a place where messages pass through instead of being blocked. This is one of the lessons of Chinese Taoism. (Jullien 2005) As you know, Japanese society during the Heian period was profoundly influenced by China.

MN According to the anthropologist, Masao Yamaguchi, Genji lives on two levels in this world. One is the level of fixed moral rules and the other one is chaos, where such rules are invisible and can be violated (Yamaguchi 1983). In my view, as son of the emperor, Genji belongs to Ikai (i.e., a different world, a different form Seken) or the level of chaos, where he, perhaps unconsciously, goes beyond fixed mores or Seken, that is to say, the traditional Japanese life-world (Nakada 2008, 2009). In his pursuit of love affairs, he violates, on the one hand, fixed mores and, on the other, through the connection between ethics and aesthetics, his life reproduces the cultural norms. I believe that this dualism between chaos (Ikai) and mores (Seken) reflects another dualism in Japanese cultural identity, namely, between an aspect influenced by ancient China, in particular, by Confucianism, and another aspect of the genuinely Japanese mind symbolized by The Tale of Genji. One important thing is that Murasaki Shikibu bears witness to this cultural Ba in reflecting on this dualism.

One of the difficult questions is, indeed, how to analyse this story from an angeletic perspective and how to relate this Ba or phatic communication to an angeletic perspective. We are very close to the core of problems from which our mutual understanding and some misunderstanding arose. I think that our dialogue itself is a realization of an angeletic relationship and shows the importance of intercultural angeletics.


ACKNOWLEDGEMENTS

We thank Michael Eldred (Cologne) and John Holgate (Sydney) for their criticisms as well as for polishing our English.


REFERENCES

Boss, Medard: Grundriss der Medizin und der Psychologie. Bern 1974
Bühler, Karl: Sprachtheorie. Die Darstellungsfunktion der Sprache. Frankfurt am Main 1978 (Orig.: Ausdruckstheorie. Das System an der Geschichte aufgezeigt. Jena 1934).
Capurro, Rafael: The Dao of the Information Society in China and the Task of Intercultural Information Ethics. Beijing 2011
l 
Digital Hermeneutics. An Outline. In AI & Society, 35 (1), 2010, pp. 35-42. 
 
Operari sequitur esse. Zur existential-ontologischen Begründung der Netzethik. In Thomas Hausmanninger, Rafael Capurro (Eds.): Netzethik. Grundlegungsfragen der Internetethik. Munich 2002, pp. 61-77.
 
Information. Ein Beitrag zur etymologischen und ideengeschichtlichen Begründung des Informationsbegriffs. Munich 1978.
Eldred, Michael: The Digital Cast of Being. 
Frankfurt am Main 2009. Extended online edition 2011: http://www.arte-fact.org/dgtlon_e.html
Feil-Seifert, David and Mataric, Maja: Robot-associated therapy for children with Autism Spectrum Disorders. Refereed Workshop Conference on Interaction Design for Children: Children with Special Needs, Chicago, Il, June 2008, pp. 49-52.

Fromm, Erich:  Escape from Freedom. New York 1941.
Goffman, Ervin: Frame Analysis. 
Cambridge MA 1974.
Heidegger, Martin: Aus einem Gespräch von der Sprache. In ibid.: Unterwegs zur Sprache. Pfullingen 1975, pp. 83-155.
 Sein und Zeit. Tübingen 1976.
 Zur Sache des Denkens. Tübingen 1976a.
 
Was heisst Denken? Tübingen 1971.
Izutsu, Toshihiko: Ishiki to honshitsu [Consiousness and Essence]. Tokyo 2001.
Jakobson, Roman: Closing Statement: 
Linguistics and Poetics. In Thomas A. Sebeok (Ed.): Style in Language. Cambridge MA 1960, pp. 350-377.
Jullien, François: La valeur allusive. 
Paris 2003.
 Nourrir sa vie. À l’écart du bonheur. Paris 2005.
Kimura, Bin: Hito to hito to no aida. 
Tokyo 1972. (German translation by E. Weinmayr: Zwischen Mensch und Mensch. Strukturen japanischer Subjektivität. Darmstadt 1995).
 Kokoro no byouri wo kanngaeru [About Pathology of Human Minds]. Tokyo1994.
Kobayasi, Hideo: Motsuaruto-Mujyo to iu koto [Mozart and senses of Mu]. Tokyo 1961.
 
Jyoushiki ni tsuite (About common sense). Tokyo 1968.
Kuhn, Thomas S.: The Structure of Scientific Revolutions. Chicago 1970.
Lacan, Jacques: Le transfert. Livre VIII. 
Paris 1991.
 
L’éthique de la psychanalyse. Livre VII, Paris 1986.
 Écrits, Vol. I-II. Paris 1966/1971.
Luhmann, Niklas: Soziale Systeme. Frankfurt am Main 1987.
Merleau-Ponty, Maurice: Phénoménologie de la perception. Paris 1945.
Murasaki Shikibu: The Tale of Genji (Transl. 
A. Waley). Tokyo 2010.
Nancy, Jean-Luc: Das Vergessen der Philosophie. Wien 2001
Nakada, Makoto: Blogs and privacy in Seken as a Japanese life-world including indigenous norms. In Maria Botis (Ed.): 8th International Conference. Computer Ethics: Philosophical Enquiry. Athens 2009, pp. 518-542.
 
Privacy and Seken in China, Inner Mongolia and Japan: Interrelations between Privacy and other dominant views in China, Inner Mongolia (China) and Japan. In F. Sudweeks, H. Hrachovec, and C. Ess (Eds.), Cultural Attitudes towards Technology and Communication 2008, Perth, pp. 684-697.
Nakada, Makoto and Capurro, Rafael: The Public/ Private Debate: A contribution to Intercultural Information Ethics. In Rocci Luppicini and Rebecca Adell (Eds.), Handbook of Research in Technoethics, Hershey PA 2009, pp. 339-353.
Nakamura, Yujifo: Nihon-bunnka ni okeru aku to tsumi. Tokyo 1998, pp. 207-230.
 
Nishida Kitaro. Tokyo 2001.
Narumi, Mariko and Imai, Michita: Human-Robot Interaction with Directed Dialogue.  IPSJ SIG Notes. ICS (100), 2003, pp. 67-74.
Nishimura, Kiyokazu: Dennnou yuugi no shyonen syojyo tati [Youth’s playing as meta-communication in the information era]. Tokyo 1999.
Sansom, George : A History of Japan to 1334. Stanford 1958.
Shannon, Claude E.: A Mathematical Theory of Communication. In Bell System Technical Journal 27, 1948, pp. 379-423 and pp. 623-656. 
Shannon, Claude E. and Weaver, Warren: The mathematical theory of communication. Urbana, IL. 1949/1972.
Sheehan, Thomas: A Paradigm Shift in Heidegger Research. In Continental Philosophy Review, 2001, XXXII, 2, pp. 1-20.
Tokieda, Motoki: Kokugogaku genron. Tokyo 2008.
Tsuji, Daisuku: Toka’ Teyuka’ no komiyunikeishon to yujin-kankei’ [Human relations and communication reflecting use of ‘toka’ and ‘teyuka’] 1999. 
Online:  
Wittgenstein, Ludwig: Tractatus logico-philosophicus. Frankfurt am Main 1984.
Yamaguchi, Masao: Bunka no shi-gaku I  [Poetics of culture I]. Tokyo 1983.

Yamazaki, Masakazu: Engi suru  seishin [Drama-playing and human mind]. Tokyo 1988.


RAFAEL CAPURRO: DIE LEHRE JAPANS

THEORIE UND PRAXIS DER BOTSCHAFT BEI FRANZ-XAVER



Dieser Beitrag wurde in: R. Haub, J. Oswald (Hrsg.): Franz Xaver - Patron der Missionen. Festschrift zum 450 Todestag, Regensburg: Schnell & Steiner (2002) S. 103-121 veröffentlicht (alle Bilder im folgenden Beitrag erschienen in diesem Band). Eine kürzere Fassung erschien in: Geist und Leben, Juli/August 2002 (4), S. 252-264. Der Online-Version sind Bilder und im Anhang Auszüge aus verschiedenen Quellen hinzugefügt.

Über die Reise von Yamaguchi zu Ôtomo Yoshishige nach Bungo, die etwa fünf bis sieben Tage in Anspruch nahm, berichtet Schurhammer:  

"Xaver reist fast Mitte September mit 2 christlichen Fidalgos, sowie Bernardo und Matheus von Yamaguchi ab, seinem Brauch gemäß zu Fuß, ein Bündel mit dem Altarstein, Meßkelch und den Ornamenten auf dem Rücken, die er als heilige Dinge nie einen anderen tragen ließ, um sich in einem Hafen der Provinz Suwô nach Bungo einzuschiffen. Er war bereits 2 Tage unterwegs und seine Füße waren angeschwollen, da er ein Jahr lang nicht mehr gewandert war, als er einige Portugiesen traf, die ihm entgegengeritten waren. Duarte da Gama hatte sie mit einem Fahrzeug übers Meer zur Gegenküste von Suwô geschickt, den Pater abzuholen, und sie waren von dem Hafen eine halbe Meile landeinwärts geritten, bis sie ihn trafen. Da er das angeborene Reittier ablehnte, begleiteten sie ihn zu Fuß bis zum Hafen, wo er ihr Fahrzeug bestieg und mit ihnen nach Bungo zum Hafen von Figi fuhr, wo er das Portugiesenschiff Duarte da Gamas traf und sich von den beiden japanischen Fidalgos verabschiedete, die ihn im Namen aller Christen Yamaguchis bis dahin begleitet hatten." /28/
Hervorheben möchte ich dabei Xavers "angeschwollene Füße", die zu jenen körperlichen Strapazen gehören, die er bei der Verbreitung seiner Botschaft teilweise freiwillig auf sich nahm: Sein Leib war Teil seiner Botschaft. Der Lohn dafür war die Genugtuung ("placer"), die er empfand, als er die "Heiden" in Disputationen überzeugen und bekehren konnte (Doc. 96, S. 4419).  

Er bewundert das asketische Leben der Japaner, ihr sparsames Essen, "wenngleich nicht so ganz beim Trinken, und sie trinken Reiswein, denn es gibt kein Weinbau in diesen Gegenden" (Doc. 90, S. 370). "Sie töten und essen nicht das, was sie züchten, manchmal essen sie Fisch und Reis und Getreide, wenngleich wenig" (Doc 90, s. 381). Die Leute sind gesund und werden alt: "Wir leben in diesem Land körperlich sehr gesund. Möge Gott, dass es unseren Seelen auch so geht!" (Doc. 90, S. 381-382) Japan ist ein kaltes Land und es gibt keine Betten (Doc. 110, S. 467). "Diejenigen, die in diesen Ländern leben, sind diskret und scharfsinnig. Aber es gibt nur Reis zu essen. Auch etwas Getreide und Gemüse und andere Dinge von wenig Substanz. Sie machen Reiswein und es gibt keinen anderen, und dieser ist teuer und wenig. Und die größte  Herausforderung sind die ständigen und offensichtlichen Todesgefahren." (Doc. 97. S. 423). Xaver hält vor allem Flamen und Deutsche als besonders geeignet für die Japan-Mission, sofern sie nämlich wegen mangelnder Sprachkenntnisse in Spanien oder Italien nicht predigen können und – mit einem kalten Klima besser auskommen (Doc. 97, S. 423). Nach zweieinhalb Jahren hatte Japan sein Haar gebleicht /29/.  Über die Begegnung mit Ôtomo Yoshishige schreibt Schurhammer: 

"Yoshishige wünschte ein Freundschaftsbündnis mit dem König Portugals zu schließen. Er hörte den Pater mit Interesse an, als er ihm vom christlichen Glauben sprach. Er gab ihm gern die Erlaubnis, in seinem Lande zu predigen, und ließ ihm eine Wohnung in Okinohama anweisen, wo das Schiff Duarte da Gamas vor Anker lag und die Portugiesen ihre Waren verkauften, und ließ es an Aufmerksamkeiten aller Art nicht fehlen und ihn aufs beste mit allem versorgen. Zur sofortigen Annahme des christlichen Glaubens und dessen strengen Sittenvorschriften konnte er sich freilich noch nicht entschließen. Mußte er ja auch fürchten, dadurch seinen immer noch recht unsicheren Thron zu gefährden, da manche seiner mächtigen Vasallen einen solchen Schritt zum Anlaß nehmen konnten, sich gegen ihn zu erheben." /30/ 
Fast dreißig Jahre später, als er im Jahre 1578 zum Christentum konvertierte, erzählte Yoshishige wie er 1545 von einem portugiesischen Kaufmann namens Diego Vaz beeindruckt war:  
"Da fragte ich ihn, ob er zu den Kamis und Hotokes (= den shintoistischen und buddhistischen Göttern) bete. Er aber lachte und sagte, er bete nur den Schöpfer des Himmels und der Erde an, den Erlöser der Welt. Diese Worte habe ich nie vergessen, und es schien mir, wenn er als Kaufmann und Laie trotz aller Geschäfte sich täglich die Zeit zum Gebet nehme, dann müsse es etwas Wichtiges sein um die Verehrung seines Gottes." /31/
Von Paul wußte Xaver, dass die Japaner ihr "Gesetz" von Indien über China bekommen hatten, worüber er Ignatius einen langen Bericht ("muy larga información") schreiben will (Doc. 70, S. 282). Am 5. November 1549 erzählt er von einer Begegnung in Kagoshima mit einem Weisen /32/ namens "Ninxit" (Ninshitsu), der im Gespräch unschlüssig war, ob die Seele unsterblich ist oder nicht: "einmal sagt er mir ja, andere Male wiederum nein". Dazu bemerkt Aoyama:  
"Der Begriff "Seele" ist in den Zen-Sekten nämlich von dem des Christentums sehr verschieden. Das absolute Wesen, das der Welt und der Seele innewohnt, wurde bei den japanischen Zen-Mönchen verschieden benannt: "Kokoro" (das Herz), "Ware" (das Ich) usw. Man machte aber dabei einen klaren Unterschied zwischen diesem Absoluten und dem Ich im gewöhnlichen Sinne, welches man oft auch "Shôga" (das kleine Ich) nannte und von dessen egoistischen Neigungen man sich zu befreien suchte. Im religiösen Gespräch der Zen-Mönche konnte darum häufig dasselbe Wort zwei voneinander verschiedene Wesen bezeichnen, wie das Wort des hl. Paulus "Ich lebe - nein nicht mehr ich, sondern Christus in mir"." /33/
Xavers Übersetzer Paul, war bei einer solchen gelehrten Diskussion offensichtlich überfordert. Xaver fürchtete, dass die anderen Gelehrten nicht so sind wie dieser "sein Freund, der wunderbar ist". Alle, Priester und Laien, wundern sich aber, so Xaver, dass sie von so weit her kommen ("que son más de seis mil leguas"), "bloß um über diese Dinge über Gott zu sprechen, und wie die Leute ihre Seelen retten können, indem sie an Jesus Christus glauben, und indem wir sagen, dass wir in diese Länder kommen, weil es Gottes Wille ist" (Doc. 90, S. 372). Ein Grund für die Echtheit dieser Freundschaft findet Aoyama in der folgenden von Br. Almeida tradierten wunderbaren Anekdote, die er in Kagoshima von Ninshitsus Schülern erfuhr und welche auch nicht nur die Identität und die Differenz, sondern auch das gegenseitige Nicht-Verstehen zwischen Christen und Zen-Buddhisten versinnbildlicht: 
"Jene Bonzen (in Fukushô-ji) haben den Brauch, daß sie sich in einem Jahre 100 Tage lang für eine oder zwei bestimmte Stunden in Betrachtung versenken, was sie Zazen nennen... In ihrer Körperhaltung zeigen sie eine solche Bescheidenheit, Sammlung und Ruhe, als wären sie in göttlicher Beschauung verzückt. Als P. Magister Francisco einmal mit diesem alten Bonzen, dem Oberen des Klosters, durch den gemeinsamen Raum schritt, wo alle Bonzen (gerade) damit beschäftigt waren, ihre Betrachtung zu halten, fragte der Pater Ninjit: 'Was tun diese Ordensleute hier?' Da lächelte jener und antwortete ihm: 'Die einen berechnen, wieviel sie die vergangenen Monate von ihren Gläubigen eingenommen haben; andere überlegen, wo sie bessere Kleider und Behandlung für ihre Person bekommen können; andere denken an ihre Erholungen und ihren Zeitvertreib; kurz, keiner an etwas, das irgendwelche Bedeutung hätte." /34/
Das Interesse der Gebildeten an den Missionaren mag auch darin begründet gewesen sein, wie Aoyama bemerkt (S. 76), dass diese nicht aus Europa, sondern aus Tenjiku (Indien), der Heimat Buddhas, kamen. "Die Leute bewunderten Paul", so Aoyama, "weil er als erster Japaner Indien gesehen hatte." (S. 48) Das Interesse der Herrschenden lag sicherlich auch an den von den Portugiesen mitgebrachten Waren und Waffen sowie an der Möglichkeit, durch den neuen Glauben, sich Machtverhältnisse zu sichern. Am 5. November 1549 berichtet Xaver aus Kagoshima von seinem Vorhaben, die "Grundsätze des Glaubens" durch Paul ins Japanische übersetzen und drucken zu lassen, denn "die wichtigsten Leute können lesen und schreiben" und "wir können nicht überall hinfahren" (Doc. 90, S. 387). Sie verfertigten eine lateinische Transkription, die des Japanischen nicht kundigen Missionare auf Straßen laut vorlesen konnten (Doc. 96, S. 405-406). Schurhammer schreibt:  
"Eine gewisse Methode war bereits festgelegt. Der Katechismus, das in Kagoshima verfaßte Buch, von dem die Neubekehrten in Yamaguchi bereits Abschriften in sino-japanischer Schrift hergestellt hatten, diente als Grundlage für den Unterricht. An dessen Lesung schlossen sich Ansprachen und an diese Disputationen an, bei denen der sprachgewandte Bruder Fernández als Dolmetscher diente. Mit Hilfe von Auszügen, welche die Neubekehrten aus den buddhistischen heiligen Büchern machten, hatte man die Hauptlehren der einzelnen Sekten und ihre Überlieferungen über das Leben ihrer Hauptgötter Shaka und Amida kennengelernt und bestimmte Fragen für jede Sekte zusammengestellt, die man deren Anhängern bei deren Besuch vorlegte, sowie die Argumente, die ihre Irrtümer widerlegten. Für den Gottesnamen war der Ausdruck Dainichi durch das lateinische Deus ersetzt worden, um Mißverständnisse bei den Buddhisten zu vermeiden. Was aber die von den abendländischen so verschiedenen Sitten und Gebräuche Japans betraf, war Xaver für weitgehende Anpassung. 'Wenn etwas', so legte er Torres ans Herz, 'keine Beleidigung Gottes ist, dann scheint es das Vorteilhafteste zu sein, nichts zu ändern, falls eine Änderung nicht mehr zum Dienste Gottes gereicht.' Und das wollte er verstanden wissen von der Kleidung, dem Essen und ähnlichen Dingen, die in sich indifferent waren, deren Änderung aber Ärgernis geben konnte." /35/
Die Nutzung des lateinischen Ausdrucks Deus sollte also zur Unterscheidung zwischen dem wahren Gott der Missionare und dem falschen Gott der Shingon-Sekte, dem als Erzeuger der Welt angebetenen "Dainichi", dienen. In Wahrheit aber, so berichtet Xaver am 29. Januar 1552 aus Cochin, klang der lateinische Ausdruck wie "Dayuzo", was soviel wie "große Lüge" bedeutet. Ein gutes Argument, um sich dem neuen Gott nicht anzuschließen und um darüber zu spotten (Doc. 96, S. 413-414) und ein Beispiel auch dafür, wie eine angebliche Lösung des angeletischen Dilemmas, des Übersetzers-Dilemmas also, auch und gerade in prinzipellen Fragen, sich ins Gegenteil verkehren kann: Anstelle einer Unterscheidung findet eine Äquivokation statt. Für einen nicht nur im christlichen Glauben, sondern auch in der abendländischen Prinzipien-Metaphysik wurzelnden Missionar war dies der Weg der Dialektik. Nach jeder Predigt gab es, wie Xaver mehrmals betont, "sehr lange Disputationen" (Doc. 96, S. 407). Der Weg des Herzens führte zwar, wie im Falle der Freundschaft mit Ninshitsu, zu einer gemeinsamen menschlichen Ebene, ohne aber von hier aus die Perspektive des Anderen annehmen zu können. 

Auf Xavers Wunsch verfertigte Fernández die spanische Übersetzung des Protokolls einer solchen Disputation, die er im Auftrag von P. Torres in japanischer Sprache aufgeschrieben hatte. Hier ein kleiner Auszug, der teilweise auch in einem Brief Xavers zu finden ist (Doc. 96, S. 408-409): 

"Zuerst kamen viele Zen-shû, Patres und Laien. Wir fragten sie, was sie täten, um Heilige zu werden. Sie antworteten lachend: es gebe keine Heiligen; es sei also gar nicht notwendig, sich seinen Weg zu suchen. Denn nachdem jenes große Nichts ins  Dasein getreten sei, könne es nichts anderes tun, als sich wieder ins Nichts zu verwandeln.  
Wir fragten sie viele Dinge, um ihnen klarzumachen, daß es ein Prinzip gebe, das allen anderen Dingen ihren Anfang gibt.  
Sie gaben zu, daß dem so sei, indem sie sagten: 'Dies ist ein Prinzip, aus dem alle Dinge hervorgehen: Menschen, Tiere, Pflanzen. Jedes geschaffene Ding hat in sich dieses Prinzip und wenn der Mensch oder das Tier sterben, dann verwandeln sie sich in die vier Elemente, in das, was sie waren, und dies Prinzip kehrt zurück in das, was es ist.' Dieses Prinzip, sagen sie, ist weder gut noch böse, hat weder Seligkeit noch Schmerz, stirbt nicht und lebt nicht, so daß es ein Nichts ist. [...]  
Andere kamen und fragten: 'Was ist Gott?'  
Wir antworteten ihnen: 'Von allen Dingen, die es gibt, wissen wir, daß sie einen Anfang hatten. Wir wissen aber wohl, daß sie nicht aus sich selber ihren Anfang nahmen. Darum gibt es ein Prinzip, das ihnen allen ihren Anfang gab. Dies hatte keinen Anfang und wird kein Ende haben, und dies nennen wir in unserer Sprache Gott.'  
Sie fragten, ob er einen Körper habe, und ob man ihn sehen könne?  
Wir antworteten ihnen [...]" /36/
Eine solche Disputation setzt gegenseitige Kenntnisse etwa der griechischen Metaphysik und ihrer scholastischen Umdeutung, der christlichen Schöpfungslehre, der Buddhistischen Auffassung des Nichts, des Ignatianischen "Principio y Fundamento" usw. voraus, will sie mehr als eine sophistische Übung sein. Die "Bonzen", so Xaver, widmen sich der Meditation und manche kommen dabei sogar auf den Gedanken eines "Prinzips". Da sie aber keine Bücher und folglich auch "keine Autoritäten" darüber haben, teilen sie dies den anderen nicht mit (Doc. 96, S. 416). Diese Bemerkung ist nicht nur interessant bezüglich der dem Buch beigemessenen Bedeutung als Medium und Legitimationsinstanz, sondern auch bezüglich des Hinweises auf die eigene Suche eines Denkweges, der unter Umständen dorthin führt, wo der Andere sich befindet. Allerdings wird dies hier von Xaver nur einseitig wahrgenommen.

Aoyama berichtet, dass im 16. Jahrhundert, die Japaner nicht so sehr die Kraft und die Intelligenz des Menschen hochschätzten, "sondern das zartsinnige Gefühl der Liebe und das Leiden um der Liebe willen. Die duldenden Shintô-Gottheiten [...] wurden vom Volk hoch verehrt. Nach dem Glauben des damaligen Volkes verdienten diese Gottheiten durch ihr Leiden bzw. durch ihren leidvollen Tod das Glück ihres Sohnes und wurden durch diesen Sohn wieder vom Leiden befreit oder ins Leben zurückgebracht. In den zeitgenösischen Gemälden ist das Leiden bzw. der leidvolle Tod dieser Gottheiten aus tiefer Verehrung ihres Leidens sehr ausdrucksvoll und schmerzvoll dargestellt." /37/  Kein Wunder also, dass die einfachen Leute während einer Straßenpredigt anfingen zu weinen, als es beim Leben Christi um seine Passion ging, wie Xaver berichtet (Doc. 96, S. 406). 

Über Xavers bottom-up-Methode schreibt Aoyama: "Xaver predigte häufig auch dem gewöhnlichen Volk vor dem Haupteingang des Fukushôji-Klosters. Vermutlich las er dabei bloß aus seinem Katechismus vor, den er im Winter 1549 bis 1550 mit seinem Dolmetscher Paul auf japanisch verfaßt hatte, und ließ Paul dem Volk das Gelesene erklären." /38/
 
 

AUSBLICK

Jenseits seines missionarischen Selbstverständnisses und auch dessen seiner Zeit lag aber wohl der Gedanke, nicht bloß mit Buddhisten zu disputieren, um sie zu bekehren, sondern etwa mit ihnen zu meditieren und sich einer anderen kategorialen Erfahrung des Göttlichen zu öffnen, ein Weg, den Spätere in unterschiedlicher Weise gegangen sind. Ich denke dabei zum Beispiel an Enomiya Lasalle, Teilhard de Chardin, David Steindl-Rast, Karl Rahner, Hans Küng oder – Pedro Arrupe /39/.  Xaver selbst hat von Japan nicht nur viel gelernt, sondern er hat Freunde gewonnen. Er schreibt den europäischen Mitstreitern aus Cochin am 29. Januar 1552:  
"Über Japan gibt es so viel zu schreiben, dass es kein Ende nehmen würde. Ich fürchte, dass das, was ich geschrieben habe, Viele ärgern wird, weil es viel Lesen bedeutet. Ich tröste mich aber damit, dass diejenigen, die sich wegen des Lesens ärgern, sich diesen Ärger entledigen können, indem sie nicht mehr lesen. Womit ich Schluß mache, ohne abschließen zu können, indem ich meinen geliebten Patres und Brüdern über so große Freunde schreibe, wie dies die Christen in Japan sind." (Doc. 96, S. 420) 
Eine von Br. Almeida überlieferte Episode zwischen Xaver und Ninshitsu besagt, dass Xaver ihn gefragt hätte, welche Zeit ihm als die bessere erscheine, die Jugend oder das Alter, in dem er bereits stehe: 
"Nachdem er ein wenig nachgedacht hatte, gab er zu Antwort: die Jugend. Nach dem Grund befragt, sagte er, dann sei der Körper noch frei von Krankheiten und Beschwerden, und man habe noch die Freiheit, ungehindert zu tun, was man begehre. Darauf erwiderte ihm der Pater: 'Wenn Ihr ein Schiff sähet, das vom Hafen ausgefahren ist und das notwendigerweise zu einem anderen gelangen muß, wann könnten sich dann die Passagiere mehr freuen, wenn sie noch mitten im offenen Meer sind, den Winden, Wellen und Stürmen ausgesetzt, oder wenn sie sich schon dem Hafen nahe sehen und anfangen, durch die Barre einzulaufen, um darin von den früheren Schiffbrüchen und Stürmen auszuruhen?' Darauf antwortete Ninjit: 'Pater, ich verstehe Euch sehr gut, ich weiß wohl, daß natürlicherweise der Anblick des Hafens angenehmer und freudiger ist für jene, die in ihn einzulaufen haben. Da ich aber bis jetzt noch nicht im klaren bin und mich noch nicht entschlossen habe, welcher Hafen der bessere ist, so weiß ich nicht, wie und wo ich landen muß." /40/
Der öfter in Seenot geratene Xaver wirft eine metaphysische Frage auf, die ein ebenfalls mit dem Meer und den Häfen vertrauter Japaner lebensweltlich beantwortet. Es wäre nämlich fatal, so scheint Ninshitsu anzudeuten, man würde einen fahrenden Kaufmann, die Vorstellung von einem idealen und absolut sicheren Hafen näher bringen wollen, während er in Wahrheit die Erfahrung macht, dass das Loslassen von dieser Idee, seine Existenz als erfahrener weil fahrender und heute wohl auch surfender Kaufmann erst möglich macht. Mit anderen Worten, er möchte die Güter und ihre Sicherheit nicht gegen das Leben, gegen Nichts also, umtauschen – auch im Alter nicht. 

Welchen Nutzen haben diese Erfahrungen und Überlegungen im Hinblick auf die Herausforderungen des gegenwärtigen interkulturellen Dialogs vor allem auf der Basis der digitalen Weltvernetzung? Diese ist weder ein böser Dämon noch ein bloßes Werkzeug marktwirtschaftlicher Zweckrationalität. Sie öffnet die Möglichkeit einer Abschwächung der massenmedialen Herrschaftsstrukturen des 20. Jahrhunderts. Die Frage ist nur: Was haben wir uns zu sagen?  

Eine Theorie der Botschaft kann einen Beitrag zur Kritik heutiger techno-missionarischer Ambitionen leisten. Sie versteht sich dabei auch als Teil einer affirmativen Medienphilosophie, die ein vielfältiges Gelingen des Menschseins in einer weltumspannenden message-Kultur anvisiert. Eine Kernfrage dieser Kultur wird sicherlich sein, inwiefern wir uns dem Wort des Anderen öffnen auch und gerade, wenn wir meinen, eine universale und/oder sogar heilige Botschaft zu besitzen.  


28. Georg Schurhammer: Franz Xaver, S. 265. 
29. Georg Schurhammer: Franz Xaver, S. 317. 
30. Georg Schurhammer: Franz Xaver, S. 274. 
31. Zitat nach Paul Aoyama: Die Missionstätigkeit, S. 157-158. 
32. Die Führer einer Dorfgemeinde wurden "Bôzu" (Herr der kleinen Ortschaft) genannt. Gemeint waren aber nicht die gebildeten und beim Volk angesehenen Mönche. Xaver verwendet das Wort undifferenziert. Vgl. Paul Aoyama: Die Missionstätigkeit, S. 61. In bezug auf Ninshitsu spricht er von einem "Bischof" ("obispo"). Ninshitsu war, so Aoyama (S. 72), Rektor des Sôtô-Klosters Fukushô-ji. 
33. Paul Aoyama: Die Missionstätigkeit, S. 72-73. 
34. Zitat nach Paul Aoyama: Die Missionstätigkeit, S. 74 
35. Georg Schurhammer: Franz Xaver, S. 253. 
36. Zitat nach Georg Schurhammer: Franz Xaver, S. 299-302. 
37. Paul Aoyama: Die Missionstätigkeit, S. 21. 
38. Paul Aoyama: Die Missionstätigkeit, S. 77. 
39. Vgl. Arrupes Einsatz für die "Inkulturation" in Pedro Arrupe: Mein Weg und mein Glaube. Ostfildern: Schwabenverlag 1982. Hier S. 71-79. Zum interreligiösen Dialog vgl. Josef Sudbrack: Mystik im Dialog. Würzburg: Echter Verlag 1992. 
40. Zitat nach Paul Aoyama: Die Missionstätigkeit, S. 75.



6. AFRICAN TRADITION





WIKIPEDIA: UBUNTU PHILOSOPHY

Ubuntu (Zulu pronunciation: [ùɓúntʼù]) is a Nguni Bantu term meaning "humanity". It is often also translated as "humanity towards others", but is often used in a more philosophical sense to mean "the belief in a universal bond of sharing that connects all humanity".

In Southern Africa, it has come to be used as a term for a kind of humanist philosophy, ethic, or ideology, also known as Ubuntuism propagated in the Africanisation (transition to majority rule) process of these countries during the 1980s and 1990s.

Since the transition to democracy in South Africa with the Nelson Mandela presidency in 1994, the term has become more widely known outside of Southern Africa, notably popularised to English-language readers through the ubuntu theology of Desmond Tutu. Tutu was the chairman of the South African Truth and Reconciliation Commission (TRC), and many have argued that ubuntu was a formative influence on the TRC. However, this view is challenged and contextualized by Christian B. N. Gade in A Discourse on African Philosophy: A New Perspective on Ubuntu and Transitional Justice in South Africa. One of Gade's key findings is that former TRC commissioners and committee members question the importance of ubuntu in the TRC process. Another is that there are several differing and historically developing interpretations of ubuntu, some of which have evident political implications and reflect non-factual and creative uses of history.


WIKIPEDIA: EKPE

Ekpe, also known as Egbo (Ibibio: Leopard), is a secret society flourishing chiefly among the Efiks of the Cross River State, the Oron, of Akwa Ibom StateNigeriaArochukwu and some parts of Abia State, as well as in the diaspora, such as in Cuba and Brazil. The society is still active at the beginning of the 21st century, however, now it plays only a ceremonial role. There are two distinct but related societies, the primary one in the Cross RiverArochukwuAkwa Ibom areas, and the secondary one among the Southern and Eastern Igbo groups. It is general belief amongst the Efik native tribe, although hardly ever substantiated, that the members of the Ekpe society invented the Nsibidi.

Ekpe is a mysterious spirit who is supposed to live in the jungle and to preside at the ceremonies of the society. Members of the Ekpe society are said to act as messengers of the ancestors (ikan). The economics of the society is based on paying tribute to the village ancestors. Only males can join, boys being initiated about the age of puberty. Members are bound by oath of secrecy, and fees on entrance are payable. The Ekpe-men are ranked in seven or nine grades, for promotion to each of which fresh initiation ceremonies, fees and oaths are necessary. The society combines a kind of freemasonry with political and lawenforcing aims. For instance any member wronged in an Ekpe district, that is one dominated by the society, has only to address an Ekpe-man or beat the Ekpe drum in the Ekpe-house, or blow Ekpe as it is called, i.e., sound the Ekpe horn, before the hut of the wrong-doer, and the whole machinery of the society is put in force to see justice done. Ekpe members always wear masks when performing their police duties, and although individuals may nonetheless be recognized, fear of retribution from the ikan stops people from accusing those members who may overstep their limits. Formerly the society earned a bad reputation due to what the British viewed as the barbarous customs that were intermingled with its rites.

Amama

Social importance is attached to the highest ranks of Ekpe-men, called Amama. At least in the past, very large sums, sometimes more than a thousand pounds, were paid to attain these upper levels. The trade-off is that the Amama often control the majority of the community wealth. The Amama often appropriate hundreds of acres of palm trees for their own use and, with the profits they earn, ensure that their sons achieve comparable rank, which has the effect of limiting access to economic gain for other members of the community. The Ekpe society requires that its initiates sponsor feasts for the town, which foster the appearance of the redistribution of wealth by providing the poor with food and drink.

Art and ceremonies

The Ekpe-house, an oblong building like the nave of a church, usually stands in the middle of the villages. The walls are of clay elaborately painted inside and ornamented with clay figures in relief. Inside are wooden images to which reverence is paid.

At Ekpe festivals masked dancers perform. Some of the older masks show horns and filed teeth. Non initiates and women are not allowed to come in contact with the masked dancers.

Ekpe in the diaspora

Abakuá
Main article: Abakuá

Abakuá is an Afro-Cuban men's initiatory fraternity, or secret society, which originated from the Ekpe society in the Cross River region of southeastern Nigeria and southwestern Cameroon.

See also
Abakuá

References
"Art and Life in Africa: Eket Information" University of Iowa


WIKIPEDIA: ESHU

Eshu (Yoruba: Èṣù, also known as Echú, Exu or Exú) is an Orisha in the Yoruba religion of the Yoruba people (originating from Yorubaland, an area in and around present-day Nigeria). As the religion has spread around the world, the name of this Orisha has varied in different locations, but the beliefs remain similar.

Name and role

Eshu partially serves as an alternate name for Eleggua, the messenger for all Orishas, and that there are 256 paths to Eleggua—each one of which is an Eshu. It is believed that Eshu is an Orisha similar to Elugga, but there are only 101 paths to Eshu according to ocha, rather than the 256 paths to Eleggua according to Ifá. Eshu is known as the "Father who gave birth to Ogboni", and is also thought to be agile and always willing to rise to a challenge.

Both ocha and Ifá share some paths, however. Eshu Ayé is said to work closely with Orisha Olokun and is thought to walk on the shore of the beach. Eshu Bi is a stern and forceful avatar, appearing as both an old man and young boy, who walked with Shangó and Oyá (the initial two Ibeyi), and Eshu Bi protects both of these, as well as all other small children. Eshu Laroye is an avatar believed to be the companion of Oshún and believed to be one of the most important Eshus, and the avatar of Eshu Laroye is thought to be talkative and small.

Other names

The name of Eshu varies around the world: in Yorùbáland, Eshu is Èṣù-Elegba; Exu de Candomblé in Candomblé; Echú in Santería and Latin America; Legba in Haitian Vodou; Leba in Winti; Exu de Quimbanda in Quimbanda; Lubaniba in Palo Mayombe; and Exu in Latin America.

Brazil

Exu is known by various forms and names in Afro-Brazilian religions. They include Akessan; Alafiá; Alaketo; Bará, or Ibará; Elegbá, or Elegbará, Inan; Lalu, or Jelu; Laroiê; Lon Bií; Lonã; Odara; Olodé; Tamentau, or Etamitá; Tlriri; and Vira, a feminine manifestation of Exu. The most common forms or praise-names of Exu are Exu-Agbo, the protector and guardian of houses and terreiros; Exu-Elepô, the god of palm oil; Exu lnã, the god of fire; Exu Ojixé, a messenger god.

Candomblé

A shrine dedicated to Exu is located outside of the main terreiro of a Candomblé temple, usually near the entrance gate. It is, in general, made of rough clay or a simple mound of red clay. They are similar to those found in Nigeria.

Ritual foods offered to Exu include palm oil; beans; corn, either in the form of cornmeal or popcorn; farofa, a manioc flour. Four-legged male birds and other animals are offered as sacrifice to Exu. In each offering made to an orixá, a part of the food is separated and dedicated to Exu.

In culture

Eshu is described as a "black devil-god" in the character list of Aimé Césaire's Une Tempête, and is mentioned briefly by the Master of Ceremonies in the Introduction. He appears as a bawdy trickster to foil the colonialist Prospero in Act 3, Scene 3. 

In Jamaican-Canadian Nalo Hopkinson's 2000 science fiction novel Midnight Robber, eshu is a name for the individual AI that runs each household in the far-future Cockpit County on the Carib-colonized planet of Toussaint.


References

Names and worship of Esu. Roots and Rooted. Retrieved 1 August 2015.
Ócha'ni Lele (24 June 2010). Teachings of the Santería Gods: The Spirit of the Odu. Inner Traditions / Bear & Co. p. 251
Robert D. Pelton (1989). The Trickster in West Africa: A Study of Mythic Irony and Sacred Delight. University of California Press. p. 161.
Lopes, Nei (2004). 
Enciclopédia brasileira da diáspora africana. São Paulo, SP: Selo Negro Edições. pp. 266–267
Aimé Césaire. 
Une Tempête [A Tempest]. Translated by Richard Miller.



WIKIPEDIA: ELESGUA

Elegua (Yoruba: Èṣù-Ẹlẹ́gbára, also spelled Eleggua; known as Eleguá in Latin America) is an Orisha, a deity of roads in the religions of SanteriaCandomblé and in Palo Mayombe. He is syncretized with either Saint MichaelSaint Anthony of Padua, or the Holy Child of Atocha.

In Africa

Elegua is known as Èṣù-Ẹlẹ́gbára in the Yoruba religion and is closely associated with Eshu. Ẹlẹ́gbára means the "master of force" in the Yoruba language.

Santeria

Eleguá is also known as the Regla de Ocha in Cuba, where is the orisha and "owner" of caminos, or roads and paths. All ceremonies and rituals in Santeria must first have the approval by Eleguá before progressing. He is the messenger of Olofi. He differs somewhat from Exu, who in this case is seen as his brother, by having dangerous and less aggressive characteristics. Eluguá moves silently; in contrast, Exu "breaks through". Manifestations or associated orishas of Eleguá includes Akefun, Aleshujade, Arabobo, Awanjonu, Lalafán, Obasín, Oparicocha, and Osokere.[2]

There is a pataki (story) in Santeria in which Olodumare gives Eleguá the keys to the past, present, and future; for this reason, Eleguá is often depicted holding a set of keys. A figure of Eleguá may be placed in the house behind the entrance door.[2]

In BraziL

In Afro-Brazilian religion Elegbara is one of the titles of Exu.

References

Adeoye, C.L. (1989). Ìgbàgbọ́ àti ẹ̀sìn Yorùba (in Yoruba). Ibadan: Evans Bros. Nigeria Publishers. p. 123. 
Lopes, Nei (2004). 
Enciclopédia brasileira da diáspora africana. São Paulo, SP: Selo Negro Edições. p. 252.



Keynote address at the African Information Ethics Conference Pretoria (South Africa), 5th to 7th February 2007. Published in the International Review of Information Ethics (IRIE) (2007). Reprinted in: Journal of the American Society for Information Science and Technology (59 (7): 1-9, 2008.


INFORMATION ETHICS FROM AFRICA


Information Ethics in Africa is a young academic field. Not much has been published on the role that African philosophy can play in thinking about the challenges arising from the impact of ICT on African societies and cultures. Most research on ICT from an ethical perspective takes its departure from Western philosophy. Let us review very briefly some recent works on African philosophy that are relevant in a negative or positive sense to the subject of this conference. 

African oral and written traditions of philosophy have a long and rich past, going back as far as 3000 BC with the Egyptian Maat-Philosophy of ancient Egypt, the Afro-Hellenic tradition of Greek and Roman Antiquity and the early Middle Ages (Amasis, Plotinus, Philon, Euclid, Apuleius, Tertullian, Augustine), the Afro-Islamic tradition (Al-Farabi, Averroes, Ibn Battuta), the colonial break with contributions in the amharic language (Zara  Yoqob, WaldaHawat, Amo, Hannibal), the anti-colonial philosophy (DuBois, Garvey, Césaire, Senghor), the ethno-philosophy of the 70s (Kagame, Mbiti), Afrosocialism (Nkruma, Nyerere), universalistic theories (Houtondji, Wiredu, Towa), and contemporary representatives of different schools such as hermeneutics (Okere, Ntumba, Okonda, Serequeberhan, Kinyongo), Sage-philosophy (Oruka, Kaphagawani, Sogolo, Masolo) (Oruka/Masolo 1983), and feminism (Eboh, Oluwole, Boni, Ngoyi), to mention just a few names and schools. These traditions have been recently analysed by Jacob Mabe in his book on oral and written forms of philosophical thinking in Africa (Mabe 2005, 276-278; Ruch/Anyanwu 1981; Neugebauer 1989; Serequeberhan 1996). He has also edited the first comprehensive lexicon on Africa in German (Mabe 2004), with more than 1000 keywords including entries on "media" and the "Internet" (Tambwe 2004).

The Department of Philosophy at the University of South Africa has published a comprehensive reader Philosophy from Africa, edited by Pieter Coetzee and Abraham Roux (Coetzee/Roux 2002). Of the 37 contributors 33 are Africans speaking for themselves on the topical issues of decolonization, Afrocentrism in conflict with Eurocentrism, the struggle for cultural freedoms in Africa, the historic role of black consciousness in the struggle for liberation, the restitution and reconciliation in the context of Africa’s post-colonial situation (Eze 1997), justice for Africa in the context of globalization, the pressures on the tradition of philosophy in Africa engendered by the challenges of modernity, the reconstitution of the African self in its relation to changing community, the African epistemological paradigm in conflict with the Western, and the continuity of religion and metaphysics in African thought. The second edition contains themes on gender, race and Africa’s place in the global context. Although the book addresses a broad variety of themes there is no contribution dealing specifically with information and communication technologies from an ethical or even philosophical perspective, although Paulin Houtondji addresses the problem of “Producing Knowledge in Africa Today” (Houtondji 2002). The terms '"information" and "communication" are absent, not even listed in the index.

Is there a specific African philosophic and ethical perspective with roots in African languages, social experiences and values as analyzed for instance by John Mbiti, (1969), Chyme Gyekye (1996), Mutombo Nkulu (1997), Luke Mlilo and Nathanael Soédé (2003) and Jean-Godefroy Bidima (2004)? Yes there is, if we follow Mogobe Ramose’s contribution to this reader (Coetzee/Roux 2002) that bears the title “Globalization and ubuntu” (Ramose 2002), but also, for instance, Kwasi Wiredu’s contribution on the “conceptual decolonization in African culture” through an analysis of African languages and terminology (Wiredu 1995; Weidtmann 1998). I am not making a plea for ethnophilosophy as criticized for instance by Houtondji (1983), but for a dialogue between both cultures and languages, and the global and the local as envisaged in the 2004 symposium of the International Center for Information Ethics (Capurro, Frühbauer, Hausmanninger 2007). My position is related to Wiredu’s and Oladipo’s interpretation as a “third way in African philosophy” (Oladipo 2002) as well as to Oruka’s “sage philosophy” (Oruka 1990). My view aims at a critical analysis of the oral and/or written African traditions, as analyzed for instance by Anthony Appiah in his article for the Routledge Encyclopedia of Philosophy (Appiah 1998). I explicitly acknowledge modern reason without assuming that its manifestations are inviolable, particularly when they serve the purposes of colonialization. I locate ethical discourse between the particular and the universal. My aim, following the Kantian tradition, is universality, but I am aware, with Aristotle, that moral and political utterances are contingent, subject to different interpretations and applications based on economic interests and power structures. They are also objects of a critical analysis that envisages the good and seeks a humane world free from the dogmatic fixations of norms that merely reflect, implicitly or explicitly, particular points of view. In other words, ethics reflects on the permanent flow of human life and its modes of empirical regulation that make possible, on the basis of mutual respect, manifestations of humanity in unique and multiple forms. We are all equal, and we are all different.

According to Ramose, ubuntu is “the central concept of social and political organization in African philosophy, particularly among the Bantu-speaking peoples. It consists of the principles of sharing and caring for one another.” (Ramose 2002, 643). Ramose discuses two aphorisms “to be found in almost all indigenous African languages,” namely: “Motho ke motho ka batho” and “Feta kgomo tschware motho.” The first aphorism means that “to be human is to affirm one’s humanity by recognizing the humanity of others and, on that basis, establish humane respectful relations with them. Accordingly, it is ubuntu which constitutes the core meaning of the aphorism.” The second aphorism means “that if and when one is faced with a decisive choice between wealth and the preservation of life of another human being, then one should opt for the preservation of life.” (Ramose 2002, 644). Following this analysis we can ask: what is the role of ubuntu in African information ethics? How is the intertwining of information and communication technology with the principles of communalism and humanity expressed in aphorisms such as “Motho ke motho ka batho” which can be translated as “people are other people through other people”? What is the relation between community and privacy in African information society? What kind of questions do African people ask about the effects of information and communication technology in their everyday lives?  

One of the few detailed analysis of the relationship between ubuntu and information ethics, or more precisely, between ubuntu and privacy was presented by H. N. Olinger, Johannes Britz and M.S. Olivier at the Sixth International Conference of Computer Ethics: Philosophical Enquiry (CEPE 2005). They write:

“The African worldview driving much of African values and social thinking is “Ubuntu” (Broodryk, 2004). The Ubuntu worldview has been recognized as the primary reason that South Africa has managed to successfully transfer power from a white minority government to a majority-rule government without bloodshed (Murithi, 2000). The South African government will attempt to draft a Data Privacy Bill and strike an appropriate balance within the context of African values and an African worldview.” (Olinger/Britz/Olivier 2005, 292)

According to the authors, Ubuntu ethical principles have been applied in South Africa in the following areas: 
- Politics (the African Renaissance
)
- Business (through collective learning, teamwork, sustainability, a focus on local community, and an alternative to extractive capitalism
 ) 
- Corporate governance (though the attitudes of fairness, collectiveness, humility
)
- Restorative justice (through the use of dialogue, collective restitution and healing)

- Conflict resolution and reconciliation (through the Ubunto ethos of the Truth and Reconciliation Commission, TRC) (Olinger/Britz/Olivier 2005, 295).

The authors emphasise the specificity of the Ubuntu worldview as a community-based mindset, opposed to Western libertarianism and individualism but close to communitarianism. The Nigerian philosopher Simeon Onyewueke Eboh has written a profound study on “African Communalism” (2004). Olinger, Britz and Olivier remark critically that the population of southern Africa has to rediscover Ubuntu because many have not experienced it, and also because many live in two different cultures, practicing Ubuntu in the rural environments and Western values in the urban environments. If this is the case, not only in South Africa but in other African countries then there is a lot of theoretical and practical work to be done! 

The authors translate the aphorism “Umunto ungumuntu ngabanye abantu” (Nguni languages of Zulu and Xhosa) as “A person is a person through other persons” (Olinger/Britz/Olivier 2005, 293). According to Broodryk (2002), Ubuntu is an African worldview “based on values of intense humanness, caring, respect, compassion, and associated values ensuring a happy and qualitative human community life in a spirit of family.” This means that personal privacy  being a key ethical value in Western countries  might be considered as less important from an Ubuntu-based perspective, even if we accept that there are several conceptions of privacy in both the West and the East (Ess 2005, Capurro 2005). In a comparative study of ethical theories in different cultures, Michael Brannigan addresses African Ethics with the utterance “To Be is to Belong” (Brannigan 2005). An analysis of this thesis could lead to a foundation of African information ethics based not upon the abstract or metaphysical concept of Being of  some classical Western ethical theories, but upon the experience of Being as communal existence. The task of such an analysis would be to recognize the uniqueness of African perspectives as well as commonalities with other cultures and their theoretical expressions. This analysis could lead to an interpretation of ICT within an African horizon and correspondingly to possible vistas for information policy makers, responsible community leaders and, of course, for African institutions.
 

Johannes Britz chaired a session on ICT in Africa at the Ethics and Electronic Information in the Twenty-First Century (EE21) symposium at the University of Memphis (Mendina/Britz 2004). He said that an important condition of Africa's finding a place in the twenty-first century is a well-developed and maintained ICT infrastructure. Both Britz and Peter John Lor, former Chief executive of the National Library of South Africa, think that the present north-south flow of information should be complemented by a south-north flow in order to enhance mutual understanding. They plea for a shift toward the recognition of the “local” within the “global,” following the idea of “thinking locally and acting globally.” In ethical terms, this means respect for different local cultures and strengthening their active participation in intercultural dialogue (Lor/Britz 2004, 18). Although Africa is still far from a true knowledge society, there is hope of success on certain fronts, such as investment in human capital, stemming the flight of intellectual expertise, and the effective development and maintenance of IT infrastructure (Britz et al. 2006). Dick Kawooya (Uganda Library Association) stresses the ethical dilemma confronting librarians and information professionals in much of sub-Saharan Africa, namely concerns about general literacy, information literacy, and access to the Internet on the one hand, and “dwindling budgets” for educational institutions, particularly libraries, on the other (Kawooya 2004, 34). Michael Anyiam-Osigwe, chief executive of the Africa Institute for Leadership, Research and Development, stresses the importance of ICT towards attaining sustainable democracy in Africa (Anyiam-Osigwe 2004). According to Coetzee Bester, a former member of parliament in South Africaand co-founder of the Africa Institute for Leadership, Research and Development, the problem of ICT in Africa includes all stakeholders. 
He writes:

 “A program to reconstruct communities as holistic entities is necessary. This should include leadership, followers, agree-upon principles and values as well as effective interaction among all these elements.” (Coetzee Bester 2004, 12)

A value-based reorientation implies personal awareness, an understanding of information, effective interactions between leaders and their communities without limitations of time and space, and mutual confidence in representative leadership.

In the already mentioned study on “Ethics and the Internet in West Africa” (Brunet/Tiemtoré/Vettraino-Soulard 2004) the authors identify six types of ethical issues related to the development of the Internet in Africa but also relevant for other countries, namely: 

- Exclusion and inequity 
- Culture (Internet Content)
 
- Internet costs and financing
 
- Sociotechnical aspects of Internet integration (resistance, uses)
 
- Political power
 
- Economic organization

There is no such thing as a morally neutral technology. This is not to say just that technologies can be used and misused, but to express the deeper insight that all technologies create new ways of being. They influence our relation with one another, they shape, in a more or less radical way, our institutions, our economies, and our moral values. This is why we should focus on information technology primarily from an ethical perspective. It is up to the African people and their leaders to question how to transform their lives by these technologies. African educational and research institutions should also reflect critically on these issues. In their analysis of the impact of “new technologies” on “ancient Africa” Willy Jackson and Issiaka Mandé point to the problem that the development of the information society in Africa “comes up against a lack of financing and the unsuitability of the legal and statutory frameworks” (Jackson/Mandé 2007, 175).

As Bob Jolliffe, senior lecturer in computer science at the University of South Africa, has pointed out there is an implicit connection between free software, free culture, free science, open access, and the South African Freedom Charter (Jolliffe 2006). A major task of information ethics in South Africa as well as in other African countries, is to align such ideals with concrete social, political, economic and technical processes. ICT in Africa should become a major contribution for opening “the doors of learning and culture” to use the wording of the Freedom Charter. The space of knowledge as a space of freedom is not, as Jollife rightly remarks, an abstract ideal. It has a history that limits its possibilities. It is a space of rules and traditions of specific societies, in dialogue with their foundational myths and utopian aspirations. We are morally responsible not only for our deeds but for our dreams. Information ethics offers an open space to retrieve and debate these information and communication myths and utopias. 

The main moral responsibility of African academics is to enrich African identities by retrieving and re-creating African information and communication traditions. From this perspective, cultural memory is an ethical task if we want to create a humane community based  not just on the number of people but on the relations between them, as the German Egyptologist Jan Assmann remarks following Friedrich Nietzsche in his Genealogy of Morals (Assmann 2000, Nietzsche 1999, vol. 5, 294-300). Cultural memory must be re-shaped again and again to build the core of a humane society. This means no more and no less than basing morality on memory and communication, thereby establishing information ethics at its core. The function of cultural memory is not just to express what belongs to the collective memory of a community, but to engage the will of its members to connect themselves through the task of creating it. Cultural memory is connective. It is related to our myths and to our dreams. We remember Nietzsche’s ambiguous warning: “You want to be responsible for everything! But not for your dreams!” (Nietzsche 1999, vol. 3, 117). I call this warning ‘ambiguous’ because Nietzsche, no less than Sigmund Freud, was well aware of the limits of human will and our tendency to repress or forget what we consider painful. The Egyptian god Thot is a symbol of cultural memory as a social task. He is the god of wisdom and writing as well as messenger of the gods, particularly of the sun god Re, and is associated with the goddess Maat, the personification of justice. Thot, the Greek Hermes, was represented as an ibis- (or a baboon) headed man with a reed pen and a palette, known in the Western tradition through Plato’s criticism of writing in his Phaedrus. 

I think that retrieving the African cultural memory with regard to information and communication norms and traditions is the main information challenge for African information ethics. It should recognize the different strategies of social inclusion and exclusion in the history of African societies, including traumatic experiences such as slavery and apartheid. Since the emergence of the Internet, this challenge is discussed under the heading of the digital divide. But African information ethics implies much more than just the access and use of this medium. The problem is not a technical one, but one of social exclusion, manipulation, exploitation and annihilation of human beings. It is vital that thought about African information ethics be conducted from this broader perspective.


NELSON MANDELA: LONG WALK TO FREEDOM

London: Little, Brown and Co. 1994

[my emphasis throughout the text, RC]


As readers will discover, this book has a long history. I began writing it clandestinely in 1974 during my imprisonment on Robben Island. Without the tireless labor of my old comrades Walter Sisulu and Ahmed Kathrada for reviving my memories, it is doubtful the manuscript would have been completed. The copy of the manuscript which I kept with me was discovered by the authorities and confiscated. However, in addition to their unique calligraphic skills, my co-prisoners Mac Maharaj and Isu Chiba had ensured that the original manuscript safely reached its destination. I resumed work on it after my release from prison in 1990.
Since my release, my schedule has been crowded with numerous duties and responsibilities, which have left me little free time for writing.
Fortunately, I have had the assistance of dedicated colleagues, friends, and professionals who have helped me complete my work at last, and to whom I would like to express my appreciation.
I am deeply grateful to Richard Stengel who collaborated with me in the creation of this book, providing invaluable assistance in editing and revising the first parts and in the writing of the latter parts. I recall with fondness our early morning walks in the Transkei and the many hours of interviews at Shell House in Johannesburg and my home in Houghton. A special tribute is owed to Mary Pfaff who assisted Richard in his work. I have also benefited from the advice and support of Fatima Meer, Peter Magubane, Nadine Gordimer, and Ezekiel Mphahlele.
I want to thank especially my comrade Ahmed Kathrada for the long hours spent revising, correcting, and giving accuracy to the story. Many thanks to my ANC office staff, who patiently dealt with the logistics of the making of this book, but in particular to Barbara Masekela for her efficient coordination. Likewise, Iqbal Meer has devoted many hours to watching over the business aspects of the book. I am grateful to my editor, William Phillips of Little, Brown, who has guided this project from early 1990 on, and edited the text, and to his colleagues Jordan Pavlin, Steve Schneider, Mike Mattil, and Donna Peterson. I would also like to thank Professor Gail Gerhart for her factual review of the manuscript.

p. 9

See:
- Writing and Smuggling the Manuscript
- Mac Maharaj on Mandela, Zuma and South Africa (Alec Russell 2015)
https://www.ft.com/content/061882b4-338b-11e5-bdbb-35e55cbae175#axzz3h6zjRcP4


PART ONE
 

A COUNTRY CHILDHOOD


2

The only rivalry between different clans or tribes in our small world at Qunu was that between the Xhosas and the amaMfengu, a small number of whom lived in our village. AmaMfengu arrived on the eastern Cape after fleeing from Shaka Zulu’s armies in a period known as the iMfecane, the great wave of battles and migrations between 1820 and 1840 set in motion by the rise of Shaka and the Zulu state, during which the Zulu warrior sought to conquer and then unite all the tribes under military rule. AmaMfengu, who were not originally Xhosa-speakers, were refugees from the iMfecane and were forced to do jobs that no other African would do. They worked on white farms and in white businesses, something that was looked down upon by the more established Xhosa tribes. But amaMfengu were an industrious people, and because of their contact with Europeans, they were often more educated and “Western” than other Africans.

When I was a boy, amaMfengu were the most advanced section of the community and furnished our clergymen, policemen, teachers, clerks, and interpreters. They were also amongst the first to become Christians, to build better houses, and to use scientific methods of agriculture, and they were wealthier than their Xhosa compatriots. They confirmed the missionaries’ axiom, that to be Christian was to be civilized, and to be civilized was to be Christian. There still existed some hostility toward amaMfengu, but in retrospect, I would attribute this more to jealousy than tribal animosity. This local form of tribalism that I observed as a boy was relatively harmless. At that stage, I did not witness nor even suspect the violent tribal rivalries that would subsequently be promoted by the white rulers of South Africa.

My father did not subscribe to local prejudice toward amaMfengu and befriended two amaMfengu brothers, George and Ben Mbekela. The brothers were an exception in Qunu: they were educated and Christian. George, the older of the two, was a retired teacher and Ben was a police sergeant. Despite the proselytizing of the Mbekela brothers, my father remained aloof from Christianity and instead reserved his own faith for the great spirit of the Xhosas, Qamata, the God of his fathers. My father was an unofficial priest and presided over ritual slaughtering of goats and calves and officiated at local traditional rites concerning planting, harvest, birth, marriage, initiation ceremonies, and funerals. He did not need to be ordained, for the traditional religion of the Xhosas is characterized by a cosmic wholeness, so that there is little distinction between the sacred and the secular, between the natural and the supernatural.

While the faith of the Mbekela brothers did not rub off on my father, it did inspire my mother, who became a Christian. In fact, Fanny was literally her Christian name, for she had been given it in church. It was due to the influence of the Mbekela brothers that I myself was baptized into the Methodist, or Wesleyan Church as it was then known, and sent to school. The brothers would often see me playing or minding sheep and come over to talk to me. One day, George Mbekela paid a visit to my mother. “Your son is a clever young fellow,” he said. “He should go to school.” My mother remained silent. No one in my family had ever attended school and my mother was unprepared for Mbekela’s suggestion. But she did relay it to my father, who despite — or perhaps because of — his own lack of education immediately decided that his youngest son should go to school.

The schoolhouse consisted of a single room, with a Western-style roof, on the other side of the hill from Qunu. I was seven years old, and on the day before I was to begin, my father took me aside and told me that I must be dressed properly for school. Until that time, I, like all the other boys in Qunu, had worn only a blanket, which was wrapped around one shoulder and pinned at the waist. My father took a pair of his trousers and cut them at the knee. He told me to put them on, which I did, and they were roughly the correct length, although the waist was far too large. My father then took a piece of string and cinched the trousers at the waist. I must have been a comical sight, but I have never owned a suit I was prouder to wear than my father’s cut-off pants.

On the first day of school, my teacher, Miss Mdingane, gave each of us an English name and said that from thenceforth that was the name we would answer to in school. This was the custom among Africans in those days and was undoubtedly due to the British bias of our education. The education I received was a British education, in which British ideas, British culture, British institutions, were automatically assumed to be superior. There was no such thing as African culture.

Africans of my generation — and even today — generally have both an English and an African name. Whites were either unable or unwilling to pronounce an African name, and considered it uncivilized to have one. That day, Miss Mdingane told me that my new name was Nelson. Why she bestowed this particular name upon me I have no idea. Perhaps it had something to do with the great British sea captain Lord Nelson, but that would be only a guess.

pp. 14-16

 

  3

My later notions of leadership were profoundly influenced by observing the regent and his court. I watched and learned from the tribal meetings that were regularly held at the Great Place. These were not scheduled, but were called as needed, and were held to discuss national matters such as a drought, the culling of cattle, policies ordered by the magistrate, or new laws decreed by the government. All Thembus were free to come — and a great many did, on horseback or by foot.

On these occasions, the regent was surrounded by his amaphakathi, a group of councilors of high rank who functioned as the regent’s parliament and judiciary. They were wise men who retained the knowledge of tribal history and custom in their heads and whose opinions carried great weight.

Letters advising these chiefs and headmen of a meeting were dispatched from the regent, and soon the Great Place became alive with important visitors and travelers from all over Thembuland. The guests would gather in the courtyard in front of the regent’s house and he would open the meeting by thanking everyone for coming and explaining why he had summoned them. From that point on, he would not utter another word until the meeting was nearing its end.

Everyone who wanted to speak did so. It was democracy in its purest form. There may have been a hierarchy of importance among the speakers, but everyone was heard, chief and subject, warrior and medicine man, shopkeeper and farmer, landowner and laborer. People spoke without interruption and the meetings lasted for many hours. The foundation of self-government was that all men were free to voice their opinions and equal in their value as citizens. (Women, I am afraid, were deemed second-class citizens.) A great banquet was served during the day, and I often gave myself a bellyache by eating too much while listening to speaker after speaker. I noticed how some speakers rambled and never seemed to get to the point. I grasped how others came to the matter at hand directly, and who made a set of arguments succinctly and cogently. I observed how some speakers used emotion and dramatic language, and tried to move the audience with such techniques, while other speakers were sober and even, and shunned emotion.

At first, I was astonished by the vehemence — and candor — with which people criticized the regent. He was not above criticism — in fact, he was often the principal target of it. But no matter how flagrant the charge, the regent simply listened, not defending himself, showing no emotion at all.

The meetings would continue until some kind of consensus was reached. They ended in unanimity or not at all. Unanimity, however, might be an agreement to disagree, to wait for a more propitious time to propose a solution. Democracy meant all men were to be heard, and a decision was taken together as a people. Majority rule was a foreign notion. A minority was not to be crushed by a majority.

Only at the end of the meeting, as the sun was setting, would the regent speak. His purpose was to sum up what had been said and form some consensus among the diverse opinions. But no conclusion was forced on people who disagreed. If no agreement could be reached, another meeting would be held. At the very end of the council, a praise-singer or poet would deliver a panegyric to the ancient kings, and a mixture of compliments to and satire on the present chiefs, and the audience, led by the regent, would roar with laughter.

As a leader, I have always followed the principles I first saw demonstrated by the regent at the Great Place. I have always endeavored to listen to what each and every person in a discussion had to say before venturing my own opinion. Oftentimes, my own opinion will simply represent a consensus of what I heard in the discussion. I always remember the regent’s axiom: a leader, he said, is like a shepherd. He stays behind the flock, letting the most nimble go out ahead, whereupon the others follow, not realizing that all along they are being directed from behind.

 It was at Mqhekezweni that I developed my interest in African history. Until then I had heard only of Xhosa heroes, but at the Great Place I learned of other African heroes like Sekhukhune, king of the Bapedi, and the Basotho king, Moshoeshoe, and Dingane, king of the Zulus, and others such as Bambatha, Hintsa and Makana, Montshiwa and Kgama. I learned of these men from the chiefs and headmen who came to the Great Place to settle disputes and try cases. Though not lawyers, these men presented cases and then adjudicated them. Some days, they would finish early and sit around telling stories. I hovered silently and listened. They spoke in an idiom that I’d never heard before. Their speech was formal and lofty, their manner slow and unhurried, and the traditional clicks of our language were long and dramatic.

At first, they shooed me away and told me I was too young to listen. Later they would beckon me to fetch fire or water for them, or to tell the women they wanted tea, and in those early months I was too busy running errands to follow their conversation. But, eventually, they permitted me to stay, and I discovered the great African patriots who fought against Western domination. My imagination was fired by the glory of these African warriors.

The most ancient of the chiefs who regaled the gathered elders with ancient tales was Zwelibhangile Joyi, a son from the Great House of King Ngubengcuka. Chief Joyi was so old that his wrinkled skin hung on him like a loose-fitting coat. His stories unfolded slowly and were often punctuated by a great wheezing cough, which would force him to stop for minutes at a time. Chief Joyi was the great authority on the history of the Thembus in large part because he had lived through so much of it.

But as grizzled as Chief Joyi often seemed, the decades fell off him when he spoke of the young impis, or warriors, in the army of King Ngangelizwe fighting the British. In pantomime, Chief Joyi would fling his spear and creep along the veld as he narrated the victories and defeats.

He spoke of Ngangelizwe’s heroism, generosity, and humility. Not all of Chief Joyi’s stories revolved around the Thembus. When he first spoke of non-Xhosa warriors, I wondered why. I was like a boy who worships a local soccer hero and is not interested in a national soccer star with whom he has no connection. Only later was I moved by the broad sweep of African history, and the deeds of all African heroes regardless of tribe.

Chief Joyi railed against the white man, who he believed had deliberately sundered the Xhosa tribe, dividing brother from brother. The white man had told the Thembus that their true chief was the great white queen across the ocean and that they were her subjects. But the white queen brought nothing but misery and perfidy to the black people, and if she was a chief she was an evil chief. Chief Joyi’s war stories and his indictment of the British made me feel angry and cheated, as though I had already been robbed of my own birthright.

Chief Joyi said that the African people lived in relative peace until the coming of the abelungu, the white people, who arrived from across the sea with fire-breathing weapons. Once, he said, the Thembu, the Mpondo, the Xhosa, and the Zulu were all children of one father, and lived as brothers.

The white man shattered the abantu, the fellowship, of the various tribes. The white man was hungry and greedy for land, and the black man shared the land with him as they shared the air and water; land was not for man to possess. But the white man took the land as you might seize another man’s horse.

I did not yet know that the real history of our country was not to be found in standard British textbooks, which claimed South Africa began with the landing of Jan Van Riebeeck at the Cape of Good Hope in 1652. It was from Chief Joyi that I began to discover that the history of the Bantuspeaking peoples began far to the north, in a country of lakes and green plains and valleys, and that slowly over the millennia we made our way down to the very tip of this great continent. However, I later discovered that Chief Joyi’s account of African history, particularly after 1652, was not always so accurate.

pp. 24-27

PART TWO

JOHANNESBURG

 

10



At the beginning of 1942, in order to save money and be closer to downtown Johannesburg, I moved from the room at the back of the Xhomas’ to the WNLA compound. I was assisted by Mr. Festile, the induna at the Chamber of Mines, who was once again playing a fateful role in my life. On his own initiative he had decided to offer me free accommodation in the mining compound.

The WNLA compound was a multiethnic, polyglot community of modern, urban South Africa. There were Sothos, Tswanas, Vendas, Zulus, Pedis, Shangaans, Namibians, Mozambicans, Swazis, and Xhosas. Few spoke English, and the lingua franca was an amalgam of many tongues known as Fanagalo. There, I saw not only flare-ups of ethnic animosity, but the comity that was also possible among men of different backgrounds. Yet I was a fish out of water there. Instead of spending my days underground, I was studying or working in a law office where the only physical activity was running errands or putting files in a cabinet.

Because the WNLA was a way station for visiting chiefs, I had the privilege of meeting tribal leaders from all over southern Africa. I recall on one occasion meeting the queen regent of Basutoland, or what is now Lesotho, Mantsebo Moshweshwe. She was accompanied by two chiefs, both of whom knew Sabata’s father, Jongilizwe. I asked them about Jongilizwe, and for an hour I seemed to be back in Thembuland as they told colorful tales about his early years.

The queen took special notice of me and at one point addressed me directly, but she spoke in Sesotho, a language in which I knew few words. Sesotho is the language of the Sotho people as well as the Tswana, a large number of whom live in the Transvaal and the Orange Free State. She looked at me with incredulity, and then said in English, “What kind of lawyer and leader will you be who cannot speak the language of your own people?” I had no response. The question embarrassed and sobered me; it made me realize my parochialism and just how unprepared I was for the task of serving my people. I had unconsciously succumbed to the ethnic divisions fostered by the white government and I did not know how to speak to my own kith and kin. Without language, one cannot talk to people and understand them; one cannot share their hopes and aspirations, grasp their history, appreciate their poetry, or savor their songs. I again realized that we were not different people with separate languages; we were one people, with different tongues.

pp. 96-97

PART FOUR

THE STRUGGLE IS MY LIFE


20

 

Education is the great engine of personal development. It is through education that the daughter of a peasant can become a doctor, that the son of a mineworker can become the head of the mine, that a child of farmworkers can become the president of a great nation. It is what we make out of what we have, not what we are given, that separates one person from another.

Since the turn of the century, Africans owed their educational opportunites primarily to the foreign churches and missions that created and sponsored schools. Under the United Party, the syllabus for African secondary schools and white secondary schools was essentially the same. The mission schools provided Africans with Western-style English-language education, which I myself received. We were limited by lesser facilities but not by what we could read or think or dream.

Yet, even before the Nationalists came to power, the disparities in funding tell a story of racist education. The government spent about six times as much per white student as per African student. Education was not compulsory for Africans and was free only in the primary grades. Less than half of all African children of school age attended any school at all, and only a tiny number of Africans were graduated from high school. Even this amount of education proved distasteful to the Nationalists. The Afrikaner has always been unenthusiastic about education for Africans. To him it was simply a waste, for the African was inherently ignorant and lazy and no amount of education could remedy that. The Afrikaner was traditionally hostile to Africans learning English, for English was a foreign tongue to the Afrikaner and the language of emancipation to us.

pp. 194-196 

 

PART EIGHT

ROBBEN ISLAND: THE DARK YEARS

62

 

One morning, several days after my meeting with Bram and Joel, we were taken to the head office. The head office was only about a quarter of a mile away and was a simple stone structure that resembled our own section. Once there, we were lined up to have our fingerprints taken, which was routine prison service business. But while waiting, I noticed a warder with a camera. After our fingerprints had been taken, the chief warder ordered us to line up for photographs. I motioned to my colleagues not to move, and I addressed the warder: “I would like you to produce the document from the commissioner of prisons authorizing our pictures to be taken.” Photographs of prisoners required such authorization.

It was always valuable to be familiar with regulations, because the warders themselves were often ignorant of them and could be intimidated by one’s superior knowledge. The warder was taken aback by my request and was unable to offer any explanation or produce anything in writing from the commissioner of prisons. He threatened to charge us if we did not consent to have our photographs taken, but I said that if there was no authorization, there would be no pictures, and that is where the matter remained.

As a rule, we objected to having our pictures taken in prison on the grounds that it is generally demeaning to be seen as a prisoner. But there was one photograph I did consent to, the only one I ever agreed to while on Robben Island.

One morning, a few weeks later, the chief warder, instead of handing us hammers for our work in the courtyard, gave us each needles and thread and a pile of worn prison jerseys. We were instructed to repair the garments, but we discovered that most of these jerseys were frayed beyond repair. This struck us as a curious task, and we wondered what had provoked the change. Later that morning, at about eleven o’clock, the front gate swung open, revealing the commanding officer with two men in suits. The commanding officer announced that the two visitors were a reporter and photographer from the Daily Telegraph in London. He related this as if visiting members of the international press were a regular diversion for us.

Although these men were our first official visitors, we regarded them skeptically. Firstly, they were brought in under the auspices of the government, and second, we were aware that the Telegraph was a conservative newspaper unlikely to be sympathetic to our cause. We well knew that there was great concern in the outside world about our situation and that it was in the government’s interest to show that we were not being mistreated.

The two journalists walked slowly around the courtyard, surveying us. We kept our heads down concentrating on our work. After they had made one circuit, one of the guards plucked me by the shoulder and said, “Mandela, come, you will talk now.” In those early days, I often spoke on behalf of my fellow prisoners. The prison service regulations were explicit that each prisoner was permitted to speak only for himself. This was done to negate the power of organization and to neutralize our collective strength. We objected to this role, but made little headway. We were not even permitted to use the word we when we made complaints. But during the first few years, when the authorities needed one prisoner to speak on behalf of others, that individual would be me.

I talked to the reporter, whose name was Mr. Newman, for about twenty minutes, and was candid about both prison and the Rivonia Trial. He was an agreeable fellow, and at the end of our talk, he said he would like the photographer to take my picture. I was reluctant, but in this case relented because I knew the photograph would only be published overseas, and might serve to help our cause if the article was even the least bit friendly. I told him I would agree provided Mr. Sisulu could join me. The image shows the two of us talking in the courtyard about some matter that I can no longer remember. I never saw the article or heard anything about it. The reporters were barely out of sight when the warders removed the jerseys and gave us back our hammers.

The men from the Telegraph were the first of a small stream of visitors during those early months. While the Rivonia Trial still resonated in people’s minds, the government was eager to show the international community that we were being treated properly. There were stories in the press about the inhuman conditions on the island, about how we were being assaulted and tortured. These allegations embarrassed the government, and to combat them they brought in a string of outsiders meant to rebut these critical stories.

We were briefly visited by a British lawyer who had argued for Namibian independence before the World Court, after which we were informed that a Mr. Hynning, a representative of the American Bar Association, would be coming to see us. Americans were then a novelty in South Africa, and I was curious to meet a representative of so august a legal organization.

On the day of Mr. Hynning’s visit we were called into the courtyard. The American arrived in the company of General Steyn, the commissioner of prisons, who rarely made appearances on the island. General Steyn was that unusual thing in the prison service, a polished and sophisticated man.

His suits were always of a fine quality and a fashionable cut. He was courtly, and referred to us as “gentlemen,” even doffing his hat to us, something no one else in the prison service ever did. Yet General Steyn oppressed us by omission rather than commission. He basically turned a blind eye to what was happening on the island. His habitual absence emboldened the more brutal prison officials and gave them carte blanche to do whatever they wanted. In his most gracious manner, the general introduced our guest and said, “Gentlemen, please select your spokesman.” A number of the prisoners called out my name. General Steyn nodded in my direction, and I stood up. In contrast to General Steyn, Mr. Hynning was a heavyset, unkempt man. I thanked him for visiting us and said we were honored by his presence. I then summarized our complaints, beginning with the central and most important one, that we were political prisoners, not criminals, and that we should be treated as such. I enumerated our grievances about the food, our living conditions, and the work detail. But as I was speaking, Mr. Hynning kept interrupting me. When I made a point about the long hours doing mindless work, he declared that as prisoners we had to work and were probably lazy to boot.

When I started to detail the problems with our cells, he interjected that the conditions in backward American prisons were far worse than Robben Island, which was a paradise by comparison. He added that we had been justly convicted and were lucky not to have received the death penalty, which we probably deserved.

Mr. Hynning perspired a great deal and there were those among us who thought he was not altogether sober. He spoke in what I assumed was a southern American accent, and had a curious habit of spitting when he talked, something none of us had ever seen before.

Finally, I had heard enough, and I interrupted him, “No, sir, you misunderstand the points that I am making.” Hynning took offense that I was now contradicting him, while General Steyn watched and listened without comment. Under the circumstances, it was difficult to keep tempers down. The men were angered by Mr. Hynning’s remarks and annoyed that he had been permitted to see us at all. Normally, a visit of any kind lifted our spirits but the visit of Mr. Hynning was demoralizing. Perhaps that is what the authorities wanted. To meet someone with so impressive an affiliation and so little understanding was depressing. Hynning finally just turned and walked away without so much as a good-bye. We were not sorry to see him go. We discussed Mr. Hynning for years afterward and many of the men imitated the way he spoke to comic effect. We never heard about him again, and he certainly did not win any friends on Robben Island for the American Bar Association.

pp. 469-472


63

 

In jail, all prisoners are classified by the authorities as one of four categories: A, B, C, or D. A is the highest classification and confers the most privileges; D is the lowest and confers the least. All political prisoners, or what the authorities called “security prisoners,” were automatically classified as D on admission. The privileges affected by these classifications included visits and letters, studies, and the opportunity to buy groceries and incidentals — all of which are the lifeblood of any prisoner. It normally took years for a political prisoner to raise his status from D to C.

We disdained the classification system. It was corrupt and demeaning, another way of repressing prisoners in general and political prisoners in particular. We demanded that all political prisoners be in one category. Although we criticized it, we could not ignore it: the classification system was an inflexible feature of prison life. If you protested that, as a D Group prisoner, you could receive only one letter every six months, the authorities would say, Improve your behavior, become a C Group prisoner, and you will be able to receive two letters every six months. If you complained that you did not receive enough food, the authorities would remind you that if you were in A Group, you would be able to receive money orders from the outside and purchase extra food at the prison canteen. Even a freedom fighter benefits from the ability to buy groceries and books.

The classifications generally ran parallel to the length of one’s sentence. If you were sentenced to eight years, you would generally be classified as D for the first two years, C for the next two, B for the following two, and A for the last two. But the prison authorities wielded the classification system as a weapon against political prisoners, threatening to lower our hard-won classifications in order to control our behavior.

Though I had been in prison for nearly two years before I was taken to Robben Island, I was still in D Group when I arrived. While I desired the privileges that came with higher classifications, I refused to compromise my conduct. The fastest way to raise one’s classification was to be docile and not complain. “Ag, Mandela, you are a troublemaker,” the warders would say. “You will be in D Group for the rest of your life.”

Every six months, prisoners were called before the prison board to have their classifications evaluated. The board was meant to assess our behavior in terms of prison regulations, but we found that it preferred to act as a political tribunal rather than a mere evaluator of behavior. During my first meeting with the board, the officials asked me questions about the ANC and my beliefs. Although this had nothing to do with the classification system, I was vain enough to answer and think that I might convert them to my beliefs. It was one of the few times we were treated as human beings, and I for one responded. Later I realized that this was simply a technique on the part of the authorities to glean information from us, and I had fallen for it. Shortly afterward, we agreed among ourselves not to discuss politics with the prison board.

As a D Group prisoner, I was entitled to have only one visitor, and to write and receive only one letter, every six months. I found this one of the most inhumane restrictions of the prison system. Communication with one’s family is a human right; it should not be restricted by the artificial gradations of a prison system. But it was one of the facts of prison life.

Visits and letters were restricted to “first degree” relatives. This was a restriction we not only found irksome but racist. The African sense of immediate family is far different from that of the European or Westerner. Our family structures are larger and more inclusive; anyone who claims descent from a common ancestor is deemed part of the same family.

In prison, the only thing worse than bad news about one’s family is no news at all. It is always harder to cope with the disasters and tragedies one imagines than with the reality, however grim or disagreeable. A letter with ill tidings was always preferable to no letter at all.

But even this miserable restriction was abused by the authorities. The anticipation of mail was overwhelming. Mail call took place once a month, and sometimes six months would go by without a letter. To be allowed one letter in six months and then not to receive it is a great blow. One wonders: What has happened to my wife and children, to my mother and my sisters? When I did not receive a letter I felt as dry and barren as the Great Karroo desert. Often the authorities would withhold mail out of spite. I can remember warders saying, “Mandela, we have received a letter for you, but we cannot give it to you.” No explanation of why, or whom the letter was from. It required all my self-discipline not to explode at such times.

Afterward, I would protest through the proper channels, and sometimes get it. When letters did arrive, they were cherished. A letter was like the summer rain that could make even the desert bloom. When I was handed a letter by the authorities, I would not rush forward and grab it as I felt like doing, but take it in a leisurely manner. Though I yearned to tear it open and read it on the spot, I would not give the authorities the satisfaction of seeing my eagerness, and I would return slowly to my cell as though I had many things to occupy me before opening a letter from my family.

During the first few months, I received one letter from Winnie, but it was so heavily censored that not much more than the salutation was left. The island’s censors would black out the offending passages in ink, but they later changed this when they realized we could wash away the ink and see what was underneath. They began to use razors to slice out whole paragraphs. Since most letters were written on both sides of a single piece of paper, the material on the other side would also be excised. They seemed to relish delivering letters in tatters. The censorship delayed the delivery of mail because warders, some of whom were not proficient in English, might take as long as a month to censor a letter. The letters we wrote were censored as well; they were often as cut up as the letters we received.

At the end of August, after I had been on the island less than three months, I was informed by the authorities that I would have a visitor the following day. They would not tell me who it was. Walter was informed that he, too, would have a visitor, and I suspected, I hoped, I wished — I believed — that it would be a visit from Winnie and Albertina.

From the moment Winnie learned we had been brought to the island, she had been trying to arrange a visit. As a banned person, Winnie had to receive a special dispensation from the minister of justice, for she was technically not permitted to communicate with me. Even with the help of the authorities, visiting Robben Island was not an easy proposition. Visits were a maximum of thirty minutes long, and political prisoners were not permitted contact visits, in which the visitor and prisoner were in the same room.

Visits did not seem to be planned in advance by the authorities. One day, they would contact your wife and say, “You have permission to visit your husband tomorrow.” This was enormously inconvenient, and often had the effect of making visits impossible. If a family member was able to plan a visit in advance, the authorities would sometimes deliberately delay issuing a permit until after the plane had departed. Since most of the men’s families lived far from the Cape and had very little money, visits by family members were often far beyond their means. Some men who came from poor families did not see their wives for many years at a time, if at all. I knew of men who spent a decade or more on Robben Island without a single visit.

The visiting room for noncontact visits was cramped and windowless. On the prisoner’s side, there was a row of five cubicles with small square pieces of glass that looked out on identical cubicles on the other side. One sat in a chair and looked through the thick, smudged glass that had a few small holes drilled into it to permit conversation. One had to talk very loudly to be heard. Later the authorities installed microphones and speakers in front of the glass, a marginal improvement.

Walter and I were called to the visitors’ office in the late morning and took seats at the far end of the room. I waited with some anxiety, and suddenly, filling out the glass on the other side of the window was Winnie’s lovely face. Winnie always dressed up for prison visits, and tried to wear something new and elegant. It was tremendously frustrating not to be able to touch my wife, to speak tenderly to her, to have a private moment together. We had to conduct our relationship at a distance under the eyes of people we despised.

I could see immediately that Winnie was under tremendous strain. Seeing me in such circumstances must have been trying. Just getting to the island itself was difficult, and added to that were the harsh rituals of the prison, the undoubted indignities of the warders, and the impersonality of the contact.

Winnie, I later discovered, had recently received a second banning order and had been terminated from her job at the Child Welfare Office as a result. Her office was searched by the police shortly before she was fired. The authorities were convinced that Winnie was in secret communication with me. Winnie loved her job as a social worker. It was the hands-on end of the struggle: placing babies with adoptive parents, finding work for the unemployed and medical help for the uninsured. The banning and harassment of my wife greatly troubled me: I could not look after her and the children, and the state was making it difficult for her to look after herself. My powerlessness gnawed at me.

Our conversation was awkward at first, and was not made easier by the presence of two warders standing directly behind her and three behind me. Their role was not only to monitor but to intimidate. Regulations dictated that conversation had to be in either English or Afrikaans — African languages were forbidden — and could involve family matters only. Any line of talk that departed from the family and verged on the political might mean the abrupt termination of the visit. If one mentioned a name unfamiliar to the warders, they would interrupt the conversation, and ask who the person was and the nature of the relationship. This happened often, as the warders were generally unfamiliar with the variety and nature of African names. It was frustrating to spend precious minutes of one’s visit explaining to a warder the different branches of one’s family tree. But their ignorance also worked in our favor: it allowed us to invent code names for people we wanted to talk about and pretend that we were referring to family members.

That first visit was important, for I knew that Winnie was anxious about my health: she had heard stories that we were being physically abused. I quickly informed her that I was fine and she could see that I was fit, though a bit thinner than before. She, too, was thinner, something I always attributed to stress. After a visit in which Winnie’s face looked drawn or tense, I would urge her to put on a bit of weight. She was always dieting, and I was always telling her not to. I inquired one by one about all the children, about my mother and sisters, and Winnie’s own family.

Suddenly, I heard the warder behind me say, “Time up! Time up!” I turned and looked at him with incredulity. It was impossible that half an hour had passed. But, in fact, he was right; visits always seemed to go by in the blink of an eye. For all the years that I was in prison, I never failed to be surprised when the warder called, “Time up!” Winnie and I were both hustled from our chairs and we waved a quick farewell. I always felt like lingering after Winnie left, just to retain the sense of her presence, but I would not let the warders see such emotion. As I walked back to the cell, I reviewed in my head what we had talked about. Over the next days, weeks, and months, I would return to that one visit again and again. I knew I would not be able to see my wife again for at least six months. As it turned out, Winnie was not able to visit me for another two years

pp. 473-478


65


At weekends, during our first year on the island, we were kept inside our cells all day except for a half hour of exercise. One Saturday, after returning from exercise in the courtyard, I noticed that a warder had left a newspaper on the bench at the end of the corridor. He had become rather friendly to us, and I assumed that he had not left the newspaper there by accident.

Newspapers were more valuable to political prisoners than gold or diamonds, more hungered for than food or tobacco; they were the most precious contraband on Robben Island. News was the intellectual raw material of the struggle. We were not allowed any news at all, and we craved it. Walter, even more than myself, seemed bereft without news. The authorities attempted to impose a complete blackout; they did not want us to learn anything that might raise our morale or reassure us that people on the outside were still thinking about us.

We regarded it as our duty to keep ourselves current on the politics of the country, and we fought long and hard for the right to have newspapers. Over the years, we devised many ways of obtaining  them, but back then we were not so adept. One of the advantages of going to the quarry was that warders’ sandwiches were wrapped in newspaper and they would often discard these newsprint wrappers in the trash, where we secretly retrieved them. We would distract the warders’ attention, pluck the papers out of the garbage, and slide them into our shirts.

One of the most reliable ways to acquire papers was through bribery, and this was the only area where I tolerated what were often unethical means of obtaining information. The warders always seemed to be short of money, and their poverty was our opportunity.

When we did get hold of a paper, it was far too risky to pass around. Possession of a newspaper was a serious charge. Instead, one person would read the paper, usually Kathy or, later, Mac Maharaj. Kathy was in charge of communications, and he had thought of ingenious ways for us to pass information. Kathy would go through the paper and make cuttings of relevant stories, which were then secretly distributed to the rest of us. Each of us would write out a summary of the story we were given; these summaries were then passed among us, and later smuggled to the general section. When the authorities were particularly vigilant, Kathy or Mac would write out his summary of the news and then destroy the paper, usually by tearing it into small pieces and placing it in his ballie, which the warders never inspected.

When I noticed the newspaper lying on the bench, I quickly left my cell, walked to the end of the corridor, looked in both directions, and then plucked the newspaper off the bench and slipped it into my shirt. Normally, I would have hidden the newspaper somewhere in my cell and taken it out only after bedtime. But like a child who eats his sweet before his main course, I was so eager for news that I opened the paper in my cell immediately. I don’t know how long I was reading; I was so engrossed in the paper that I did not hear any footsteps. Suddenly, an officer and two other warders appeared and I did not even have time to slide the paper under my bed. I was caught black-and-white-handed, so to speak. “Mandela,” the officer said, “we are charging you for possession of contraband, and you will pay for this.” The two warders then began a thorough search of my cell to see if they could turn up anything else.

Within a day or two a magistrate was brought in from Cape Town and I was taken to the room at headquarters that was used as the island’s court. In this instance, the authorities were willing to call in an outside magistrate because they knew they had an open-and-shut case. I offered no defense, and was sentenced to three days in isolation and deprivation of meals. I do not think that I was set up by the warder who left the newspaper on the bench, though some assumed I had been. At the hearing, the authorities grilled me as to how I got the newspaper, and I refused to answer. If I had been railroaded, the authorities would have known how I’d gotten it.

The isolation cells were in our same complex, but in another wing. Although just across the courtyard, they felt enormously distant. In isolation, one was deprived of company, exercise, and even food: one received only rice water three times a day for three days. (Rice water is simply water in which rice has been boiled.) By comparison, our normal ration of pap seemed like a feast.

The first day in isolation was always the most painful. One grows accustomed to eating regularly and the body is not used to being deprived. I found that by the second day I had more or less adjusted to the absence of food, and the third passed without much craving at all. Such deprivation was not uncommon among Africans in everyday life. I myself had gone without food for days at a time in my early years in Johannesburg.

As I have already mentioned, I found solitary confinement the most forbidding aspect of prison life. There is no end and no beginning; there is only one’s own mind, which can begin to play tricks. Was that a dream or did it really happen? One begins to question everything. Did I make the right decision, was my sacrifice worth it? In solitary, there is no distraction from these haunting questions.

But the human body has an enormous capacity for adjusting to trying circumstances. I have found that one can bear the unbearable if one can keep one’s spirits strong even when one’s body is being tested. Strong convictions are the secret of surviving deprivation; your spirit can be full even when your stomach is empty. In those early years, isolation became a habit. We were routinely charged for the smallest infractions and sentenced to isolation. A man might lose his meals for a sidelong glance or be sentenced for failing to stand when a warder entered the room. Some PAC prisoners, who often flouted the rules simply for the sake of doing so, spent a great deal of time in isolation. The authorities believed that isolation was the cure for our defiance and rebelliousness.

The second time I was charged and spent time in isolation occurred shortly after the first. As I have mentioned, we were having great difficulty making our complaints heard. The remoteness of the prison made the authorities feel they could ignore us with impunity. They believed that if they turned a deaf ear to us, we would give up in frustration and the people on the outside would forget about us.

One day we were working at the lime quarry when the commanding officer came to observe us, accompanied by a gentleman whom we at first did not recognize. One of my colleagues whispered to me that it was Brigadier Aucamp from the Head Office, our commanding officer’ commanding officer. (He is not to be confused with the Aucamp of Pretoria Local, who looked after us during the Rivonia Trial.) The two men stood at a distance, watching us.

Aucamp was a short, heavyset fellow in a suit rather than a military uniform. He normally came to the island on biannual inspections. On those occasions, we were ordered to stand at attention at the grille of our cells and hold up our prison cards as he walked by.

I decided that Aucamp’s unexpected appearance was a singular opportunity to present our grievances to the man who had the power to remedy them. I put down my pick and began to walk over to them. The warders immediately became alarmed and moved toward me. I knew that I was violating regulations, but I hoped the warders would be so surprised by the novelty of my action that they would do nothing to stop me. That proved to be the case.

When I reached the two men, the commanding officer said bluntly, “Mandela, go back to your place. No one called you.” I disregarded him and addressed Aucamp, saying I had taken this extraordinary action because our complaints were being ignored. The C.O. interrupted me: “Mandela, I order you back to your place.” I turned to him and said in a measured tone, “I am here already, I will not go back.” I was hoping that Aucamp would agree to hear me out, but he studied me coldly and then turned to the warders and said calmly, “Charge him.”

I continued to speak as the guards led me away. “Take him back to the cells,” the C.O. said. I was charged and, once again, I had no defense. The punishment this time was four days in isolation. There was a lesson in what I had done, a lesson I already knew but had disobeyed out of desperation. No one, least of all prison officials, ever likes to have his authority publicly challenged. In order to respond to me, Aucamp would have had to humiliate his subordinate. Prison officials responded much better to private overtures. The best way to effect change on Robben Island was to attempt to influence officials privately rather than publicly. I was sometimes condemned for appearing to be too accommodating to prison officials, but I was willing to accept the criticism in exchange for the improvement

pp. 492-496

66
 


The most important person any prisoner’s life is not the minister of justice, not the commissioner of prisons, not even the head of prison, but the warder in one’s section. If you are cold and want an extra blanket, you might petition the minister of justice, but you will get no response. If you go to the commissioner of prisons, he will say, “Sorry, it is against regulations.” The head of prison will say, “If I give you an extra blanket, I must give one to everyone.” But if you approach the warder in your corridor, and you are on good terms with him, he will simply go to the stockroom and fetch a blanket.

I always tried to be decent to the warders in my section; hostility was self-defeating. There was no point in having a permanent enemy among the warders. It was ANC policy to try to educate all people, even our enemies: we believed that all men, even prison service warders, were capable of change, and we did our utmost to try to sway them.

In general we treated the warders as they treated us. If a man was considerate, we were considerate in return. Not all of our warders were ogres.

We noticed right from the start that there were some among them who believed in fairness. Yet, being friendly with warders was not an easy proposition, for they generally found the idea of being courteous to a black man abhorrent. Because it was useful to have warders who were well disposed toward us, I often asked certain men to make overtures to selected warders. No one liked to take on such a job.

We had one warder at the quarry who seemed particularly hostile to us. This was troublesome, for at the quarry we would hold discussions among ourselves, and a warder who did not permit us to talk was a great hindrance. I asked a certain comrade to befriend this fellow so that he would not interrupt our talks. The warder was quite crude, but he soon began to relax a bit around this one prisoner. One day, the warder asked this comrade for his jacket so that he could lay it on the grass and sit on it. Even though I knew it went against the comrade’s grain, I nodded to him to do it.

A few days later, we were having our lunch under the shed when this warder wandered over. The warder had an extra sandwich, and he threw it on the grass near us and said, “Here.” That was his way of showing friendship. This presented us with a dilemma. On the one hand, he was treating us as animals to whom he could toss a bit of slop, and I felt it would undermine our dignity to take the sandwich. On the other hand, we were hungry, and to reject the gesture altogether would humiliate the warder we were trying to befriend. I could see that the comrade who had befriended the warder wanted the sandwich, and I nodded for him to take it.

The strategy worked, for this warder became less wary around us. He even began to ask questions about the ANC. By definition, if a man worked for the prison service he was probably brainwashed by the government’s propaganda. He would have believed that we were terrorists and Communists who wanted to drive the white man into the sea. But as we quietly explained to him our nonracialism, our desire for equal rights, and our plans for the redistribution of wealth, he scratched his head and said, “It makes more bloody sense than the Nats.”

Having sympathetic warders facilitated one of our most vital tasks on Robben Island: communication. We regarded it as our duty to stay in touch with our men in F and G, which was where the general prisoners were kept. As politicians, we were just as intent on fortifying our organization in prison as we had been outside. Communication was essential if we were to coordinate our protests and complaints. Because of the greater numbers of prisoners coming and going in the general section, the men in F and G tended to have more recent information about not only what was happening in the movement, but about our friends and families.

Communication between sections was a serious violation of regulations. We found many effective ways around the ban. The men who delivered our drums of food were from the general section, and in the early months we managed to have whispered conversations with them in which we conveyed brief messages. We formed a clandestine communications committee, composed of Kathy, Mac Maharaj, Laloo Chiba, and several others, and their job was to organize all such practices.

One of the first techniques was engineered by Kathy and Mac, who had noticed that on our walks to the quarry, the warders often tossed away empty matchboxes. They began secretly collecting them, and Mac had the idea of constructing a false bottom to the box and placing in it a tiny written message. Laloo Chiba, who once trained as a tailor, wrote out minuscule coded messages that would be placed in the converted matchbox.

Joe Gqabi, another MK soldier who was with us, would carry the matchboxes on our walks to the quarry and drop them at a strategic crossing where we knew the general prisoners would pass. Through whispered conversations at food deliveries, we explained the plan.

Designated prisoners from F and G would pick up the matchboxes on their walks, and we retrieved messages in the same fashion. It was far from perfect, and we could easily be foiled by something as simple as the rain. We soon evolved more efficient methods.

We looked for moments when the warders were inattentive. One such time was during and after meals. We helped ourselves to our food, and we worked out a scheme whereby comrades from the general section who worked in the kitchen began placing letters and notes wrapped in plastic at the bottom of the food drums. We sent return communication in a similar way, wrapping notes in the same plastic and placing them at the bottom of the mounds of dirty dishes that were routed back to the kitchen. We would do our best to create a mess, scattering food all over the plates. The warders even complained about the disarray, but never bothered to investigate.

Our toilets and showers were adjacent to the isolation section. Prisoners from the general section were often sentenced to isolation there and would use the same set of toilets we did, though at different times. Mac devised a method of wrapping notes in plastic and then taping them inside the rim of the toilet bowl. We encouraged our political comrades in the general section to be charged and placed in isolation so that they could retrieve these notes and send replies. The warders never bothered to search there.

In order not to have our notes read or understood by the authorities if they were found, we devised ways of writing that could not easily be seen or deciphered. One way was to write messages with milk. The milk would dry almost immediately, and the paper would look blank. But the disinfectant we were given to clean our cells, when sprayed on the dried milk, made the writing reappear. Unfortunately, we did not regularly receive milk. After one of us was diagnosed with an ulcer, we used his.

Another technique was to write in tiny, coded script on toilet paper. The paper was so small and easily hidden that this became a popular way of smuggling out messages. When the authorities discovered a number of these communications, they took the extraordinary measure of rationing toilet paper. Govan was then ailing and not going to the quarry, and he was given the task of counting out eight squares of toilet paper for each prisoner per day.

But even with all these ingenious methods, one of the best ways was also the easiest: getting sent to the prison hospital. The island had one hospital, and it was difficult to segregate us from the general prisoners while we were there. Sometimes prisoners from the different sections even shared the same wards, and men from Section B and prisoners from F and G mingled and exchanged information about political organizations, strikes, go-slows, whatever the current prison issues were.

Communication with the outside world was accomplished in two ways: through prisoners whose sentences were completed and who were leaving the island, and through contact with visitors. Prisoners who were leaving would smuggle out letters in their clothes or baggage. With outside visitors, the situation was even more dangerous, because the risks were also borne by the visitor. When lawyers visited us, warders were not permitted in the room and we would sometimes pass a letter to the lawyer to be taken out. Lawyers were not searched. In these meetings, we could also communicate by writing as we had during the Rivonia Trial. Because the room was bugged, we might say, “Please tell . . .” and then pause and write “O.T.,” meaning Oliver Tambo, on a piece of paper, “that we approve of his plan to cut down the size of the . . .” and then write, “National Executive.”

Through a plastic-wrapped note hidden in our food drums, we learned in July of 1966 that the men in the general section had embarked on a hunger strike to protest poor conditions. The note was imprecise, and we did not know exactly when the strike had started or exactly what it was about. But we would support any strike of prisoners for whatever reason they were striking. Word was passed among us, and we resolved to initiate a sympathetic strike beginning with our next meal. A hunger strike consists of one thing: not eating.

Because of the time lag in communications, the general prisoners probably did not learn of our participation for a day or so. But we knew that the news would hearten them. The authorities would be telling them that we were not participating in the strike, that we were gorging ourselves on gourmet meals. This was standard operating procedure; in a crisis, the authorities inevitably started a disinformation campaign to play one section against the other. In this case, while the ANC unanimously supported the strike, some PAC men in the general section did not.

During the first day of our strike, we were served our normal rations and refused to take them. On the second day, we noticed that our portions were larger and a few more vegetables accompanied our pap. On the third day, juicy pieces of meat were served with supper. By the fourth day, the porridge was glistening with fat, and great hunks of meat and colorful vegetables were steaming on top. The food was positively mouthwatering.

The warders smiled when we passed up the food. The temptation was great, but we resisted, even though we were being driven especially hard at the quarry. We heard that in the main section, prisoners were collapsing and being taken away in wheelbarrows.

I was called to the Head Office for an interview with Colonel Wessels. Such sessions were delicate, as my fellow prisoners knew that the authorities would attempt to influence me to call off the strike. Wessels was a direct man and demanded to know why we were on a hunger strike. I explained that as political prisoners we saw protest to alter prison conditions as an extension of the anti-apartheid struggle. “But you don’t even know why they are striking in F and G,” he said. I said that did not matter, that the men in F and G were our brothers and that our struggle was indivisible. He snorted, and dismissed me.

The following day we learned of an extraordinary course of events: the warders had gone on their own food boycott, refusing to go to their own cafeteria. They were not striking in support of us, but had decided that if we could do such a thing, why couldn’t they? They were demanding better food and improved living conditions. The combination of the two strikes was too much for the authorities. They settled with the warders and then, a day or two later, we learned the authorities had gone to the general section and asked for three representatives to negotiate changes. The general prisoners declared victory and called off the hunger strike. We followed suit a day later.

* * *

That was the first and most successful of the hunger strikes on the island. As a form of protest, they did not have a high success rate and the rationale behind them always struck me as quixotic. In order for a hunger strike to succeed, the outside world must learn of it. Otherwise, prisoners will simply starve themselves to death and no one will know. Smuggled-out information that we were on a hunger strike would elicit newspaper stories, which in turn would generate pressure from advocacy groups. The problem, particularly in the early years, was that it was next to impossible to alert people on the outside that we were waging a hunger strike inside.

For me, hunger strikes were altogether too passive. We who were already suffering were threatening our health, even courting death. I have always favored a more active, militant style of protest such as work strikes, go-slow strikes, or refusing to clean up; actions that punished the authorities, not ourselves. They wanted gravel and we produced no gravel.

They wanted the prison yard clean and it was untidy. This kind of behavior distressed and exasperated them, whereas I think they secretly enjoyed watching us go hungry. But when it came to a decision, I was often outvoted. My colleagues even jokingly accused me of not wanting to miss a meal. The proponents of hunger strikes argued that it was a traditionally accepted form of protest that had been waged all over the world by such prominent leaders as Mahatma Gandhi. Once the decision was taken, however, I would support it as wholeheartedly as any of its advocates. In fact, during the strikes I was often in the position of remonstrating with some of my more wayward colleagues who did not want to abide by our agreement. “Madiba, I want my food,” I remember one man saying. “I don’t see why I should go without. I have served the struggle for many years.”

Comrades would sometimes eat on the sly. We knew this for a simple reason: by the second day of a hunger strike, no one needs to use the toilet. Yet one morning you might see a fellow going to the toilet. We had our own internal intelligence service because we knew that certain men were weak in this regard.

pp. 497-503


67

 

In the midst of the July 1966 hunger strike I had my second visit from my wife. It was almost exactly two years after the first visit, and it nearly did not happen at all. Winnie had been under constant harassment since her first visit in 1964. Her sisters and brother were persecuted by the police, and the authorities attempted to forbid anyone in her family from living with her. Some of this I learned at the time, much of it I found out later. Some of the nastiest items were known to me because when I would return from the quarry, I often would find neatly cut clippings about Winnie that had been anonymously placed on my bed by the warders. In small and spiteful ways, the authorities did their best to make Winnie’s journeys as unpleasant as possible. For the previous two years, her visits had been stymied by local magistrates and by the repeated bannings that prevented her from traveling. I had recently heard through counsel that Winnie had been informed by the police that she could visit me only if she carried a pass. Winnie, who had been protesting the government’s policy regarding women’s passes since the 1950s, rightly refused to carry the hated document. The authorities were clearly attempting to humiliate her and me. But I thought it was more important that we see each other than to resist the petty machinations of the authorities, and Winnie consented to carry a pass. I missed her enormously and needed the reassurance of seeing her, and we also had vital family matters to discuss.

The regulations governing each of Winnie’s visits were long and complicated. She was barred from taking a train or car and had to fly, making the trip much more expensive. She was required to take the shortest route from the airport to Caledon Square, the Cape Town police station, where she was required to sign various documents. She had to report to the same station on the way back and sign more documents.

I had also learned from a newspaper clipping that a Special Branch officer broke into our Orlando house while Winnie was dressing and she reacted angrily, pushing the officer out of the bedroom. The lieutenant laid a charge of assault against her, and I asked my friend and colleague George Bizos to defend her, which he ably did. We had seen stories about this in the newspapers, and some of the men even joked with me about Winnie’s bellicosity. “You are not the only boxer in the family, Madiba,” they said.

This second visit was for only half an hour, and we had much to discuss. Winnie was a bit agitated from the rough treatment in Cape Town and the fact that, as always, she had to ride in the hold of the ferry where the fumes from the engine made her ill. She had taken pains to dress up for me, but she looked thin and drawn.

We reviewed the education of the children, the health of my mother, which was not very good, and our finances. A critical issue was the education of Zeni and Zindzi. Winnie had placed the girls in a school designated as Indian, and the authorities were harassing the principal on the grounds that it was a violation of the law for the school to accept African pupils. We made the difficult decision to send Zeni and Zindzi to boarding school in Swaziland. This was hard on Winnie, who found her greatest sustenance in the two girls. I was consoled by the fact that their education would probably be superior there, but I worried about Winnie. She would be lonely and prey for people who sought to undermine her under the guise of being her friends. If anything, Winnie was too trusting of people’s motives.

To get around the restrictions on discussing nonfamily matters, we used names whose meaning was clear to us, but not to the warders. If I wanted to know how Winnie was really doing, I might say, “Have you heard about Ngutyana recently; is she all right?” Ngutyana is one of Winnie’s clan names, but the authorities were unaware of that. Then Winnie could talk about how and what Ngutyana was doing. If the warder asked who Ngutyana was, we would say she was a cousin. If I wanted to know about how the external mission of the ANC was faring, I would ask, “How is the church?” Winnie would discuss “the church” in appropriate terms, and I might then ask, “How are the priests? Are there any new sermons?” We improvised and managed to exhange a great deal of information that way.

As always, when the warder yelled, “Time up!,” I thought only a few minutes had passed. I wanted to kiss the glass good-bye, but restrained myself. I always preferred for Winnie to leave first so she would not have to see me led away by the warders, and I watched as she whispered a good-bye, hiding her pain from the warders.

After the visit, I replayed all the details in my mind, what Winnie wore, what she said, what I said. I then wrote her a letter going over some of what we had discussed, and reminding her of how much I cared for her, how unshakable our bond was, how courageous she was. I saw my letters to her both as love letters and as the only way I could give her the emotional support she needed.

Soon after the visit, I learned that Winnie had been charged for failing to report to the police on her arrival in Cape Town as well as refusing to furnish the police with her address when she left. Having already given her address at the ferry, she was asked again when she returned, and refused, saying she had done so earlier. Winnie was arrested and released on bail. She was tried and sentenced to a year’s imprisonment, which was suspended except for four days. Winnie was subsequently dismissed from her second job as a social worker because of the incident, and lost her main source of income.

The state did its utmost to harass me in ways they thought I would be powerless to resist. Toward the end of 1966, the Transvaal Law Society, at the instigation of the minister of justice, made a motion to strike me off the roll of practicing attorneys as a result of my conviction in the Rivonia Trial. Apparently they were not discouraged by the earlier unsuccessful attempt to remove my name from the roll because of my conviction in the Defiance Campaign.

I found out about the Law Society’s action only after it had been initiated. The Transvaal Law Society was an extremely conservative organization, and they were seeking to punish me at a time when they assumed I would be unable to defend myself. It is not easy for a prisoner on Robben Island to defend himself in court, but that is precisely what I intended to do.

I informed the authorities that I planned to contest the action and would prepare my own defense. I told prison officials that in order to prepare adequately, I would need to be exempt from going to the quarry and would also require a proper table, chair, and reading light to work on my brief. I said I needed access to a law library and demanded to be taken to Pretoria.

My strategy was to overwhelm the prison authorities and the courts with legitimate requests, which I knew they would have a difficult time satisfying. The authorities always found it distressing when I wanted to defend myself in court because the accompanying publicity would show that I was still fighting for the same values I always had.

Their first response was, “Mandela, why don’t you retain a lawyer to defend you? He will be able to handle the case properly. Why put yourself out?” I went ahead and applied to the registrar of the Supreme Court for the records, documents, and books that I would need. I also requested a list of the state’s witnesses and summaries of their prospective testimony.

I received a letter stating that before the court would grant my requests they would need to know the nature of my defense. This was extraordinary. To ask the nature of a lawyer’s defense before the trial? No defendant can be compelled to reveal his defense before he is actually in court. I wrote back to tell them that the nature of my defense would become clear to them when I filed my papers — and not until then.

This was the beginning of a flurry of correspondence between me and the registrar as well as the state attorney, who was representing the Law Society. I would not back down on any of my requests. The authorities were equally intransigent: I could not be taken off quarry detail, I could not have a table and chair, and under no circumstances would I be able to go to Pretoria to use the law library.

I continued to bedevil the Law Society and registrar with demands, which they continued to deflect. Finally, several months and many letters later, without any fanfare and with just a cursory notification to me, they dropped the entire matter. The case was becoming more than they had bargained for. They had reckoned I would not have the initiative or wherewithal to defend myself; they were mistaken.

I was able to read in detail about the official reactions to my opposition to the Law Society’s actions because we were receiving a daily newspaper just as if it were delivered to our door. In effect, it was. The warder who supervised us at night was a quiet, elderly Jehovah’s Witness whom Mac Maharaj had befriended. One night, he wandered over to Mac’s cell and told him that he wanted to enter a newspaper contest that required an essay. Would Mac, he wondered, be willing to assist him in writing it? The old warder hinted that if Mac helped him, there would be a reward. Mac agreed, and duly wrote the essay. A fortnight later, the old man came to Mac very excited. He was now a finalist in the competition; would Mac write him another essay? The warder promised Mac a cooked chicken in return. Mac told the old warder that he would think about it.

The next day, Mac came to Walter and me and explained the situation. While Walter encouraged Mac to accept the food, I appreciated his reluctance to do so, because it would appear that he was getting special treatment. That night, he told the warder he would write the essay in exchange for a pack of cigarettes. The old warder agreed, and the following evening presented Mac with a newly bought pack of cigarettes.

The next day, Mac told us that he now had the leverage he wanted over the old warder. How? we asked. “Because I have his fingerprints on the cigarette pack,” Mac said, “and I can blackmail him.” Walter exclaimed that that was immoral. I did not criticize Mac, but asked what he would blackmail him for. Mac raised his eyebrow: “Newspapers,” he said. Walter and I looked at each other. I think Walter was the only man on Robben Island who relished newspapers as much as I did. Mac had already discussed his plan with the communications committee, and although we both had reservations about Mac’s technique, we did not stop him.

That night Mac told the warder that he had his fingerprints on the pack of cigarettes and that if the old man did not cooperate, he would expose him to the commanding officer. Terrified of being fired and losing his pension, the warder agreed to do whatever Mac wanted. For the next six months, until the warder was transferred, the old man would smuggle that day’s newspaper to Mac. Mac would then summarize the news and reduce it to a single small piece of paper, which would circulate among us. The unfortunate warder did not win the contest, either.

It would be hard to say what we did more of at the quarry: mine lime or talk. By 1966, the warders had adopted a laissez-faire attitude: we could talk as much as we wanted as long as we worked. We would cluster in small groups, four or five men in a rough circle, and talk all day long, about every subject under the sun. We were in a perpetual conversation with each other on topics both solemn and trifling.

There is no prospect about prison which pleases — with the possible exception of one. One has time to think. In the vortex of the struggle, when one is constantly reacting to changing circumstances, one rarely has the chance to carefully consider all the ramifications of one’s decisions or policies. Prison provided the time — much more than enough time — to reflect on what one had done and not done.

We were constantly engaged in political debates. Some were dispatched in a day, others were disputed for years. I have always enjoyed the cutand-thrust of debating, and was a ready participant. One of our earliest and longest debates concerned the relationship between the ANC and the Communist Party. Some of the men, especially those MK soldiers who had been trained in socialist countries, believed that the ANC and the party were one and the same. Even some very senior ANC colleagues, such as Govan Mbeki and Harry Gwala, subscribed to this theory.

The party did not exist as a separate entity on Robben Island. In prison, there was no point in making the distinction between the ANC and the party that existed on the outside. My own views on the subject had not altered in many years. The ANC was a mass liberation movement that welcomed all those with the same objectives.

Over time, the debate concerning the ANC and the party grew progressively acrimonious. A number of us proposed one way to resolve it: we would write to the ANC in exile in Lusaka. We prepared a secret twenty-two-page document on the subject with a covering letter from myself to be sent to Lusaka. It was a risky maneuver to prepare and smuggle out such a document. In the end, Lusaka confirmed the separation of the ANC and the party and the argument eventually withered away.

Another recurrent political discussion was whether or not the ANC leadership should come exclusively from the working class. Some argued that because the ANC was a mass organization made up mainly of ordinary workers, the leadership should come from those same ranks. My argument was that it was as undemocratic to specify that the leaders had to be from the working class as to declare that they should be bourgeois intellectuals. If the movement had insisted on such a rule, most of its leaders, men such as Chief Luthuli, Moses Kotane, Dr. Dadoo, would have been ineligible. Revolutionaries are drawn from every class.

Not all debates were political. One issue that provoked much discussion was circumcision. Some among us maintained that circumcision as practiced by the Xhosa and other tribes was not only an unnecessary mutilation of the body, but a reversion to the type of tribalism that the ANC was seeking to overthrow. It was not an unreasonable argument, but the prevailing view, with which I agreed, was that circumcision was a cultural ritual that had not only a salutary health benefit but an important psychological effect. It was a rite that strengthened group identification and inculcated positive values.

The debate continued for years, and a number of men voted in favor of circumcision in a very direct way. A prisoner working in the hospital who had formerly practiced as an ingcibi set up a secret circumcision school, and a number of the younger prisoners from our section were circumcised there. Afterward, we would organize a small party of tea and biscuits for the men, and they would spend a day or two walking around in blankets, as was the custom.

One subject we hearkened back to again and again was the question of whether there were tigers in Africa. Some argued that although it was popularly assumed that tigers lived in Africa, this was a myth and they were native to Asia and the Indian subcontinent. Africa had leopards in abundance, but no tigers. The other side argued that tigers were native to Africa and some still lived there. Some claimed to have seen with their own eyes this most powerful and beautiful of cats in the jungles of Africa.

I maintained that while there were no tigers to be found in contemporary Africa, there was a Xhosa word for tiger, a word different from the one for leopard, and that if the word existed in our language, the creature must have once existed in Africa. Otherwise, why would there be a name for it? This argument went round and round, and I remember Mac retorting that hundreds of years ago there was a Hindi word for a craft that flew in the air, long before the airplane was invented, but that did not mean that airplanes existed in ancient India

pp. 504-511

68


“Zithulele," the Quiet One, was what we called the tolerant, soft-spoken warder in charge of us at the quarry. He routinely stood a great distance from us while we worked and did not appear to care what we did as long as we were orderly. He never berated us when he found us leaning on our spades and talking. We responded in kind. One day, in 1966, he came to us and said, “Gentlemen, the rains have washed away the lines on the roads, we need twenty kilos of lime today. Can you help?” Although we were working very little at the time, he had approached us as human beings, and we agreed to assist him.

That spring, we had felt a certain thawing on the part of the authorities, a relaxation of the iron-fisted discipline that had prevailed on the island. The tension between prisoners and warders had lessened somewhat. But this lull proved to be short-lived and came to an abrupt end one morning in September. We had just put down our picks and shovels on the quarry face and were walking to the shed for lunch. As one of the general prisoners wheeled a drum of food toward us, he whispered, “Verwoerd is dead.” That was all. The news quickly passed among us. We looked at each other in disbelief and glanced over at the warders, who seemed unaware that anything momentous had occurred.

We did not know how the prime minister had died. Later, we heard about the obscure white parliamentary messenger who stabbed Verwoerd to death, and we wondered at his motives. Although Verwoerd thought Africans were beneath animals, his death did not yield us any pleasure.

Political assassination is not something I or the ANC has ever supported. It is a primitive way of contending with an opponent. Verwoerd had proved to be both the chief theorist and master builder of grand apartheid. He had championed the creation of the bantustans and Bantu Education. Shortly before his death he had led the Nationalists in the general election of 1966, in which the party of apartheid had increased its majority, winning 126 seats to the 39 achieved by the United Party, and the single seat won by the Progressive Party.

As often happened on the island, we had learned significant political news before our own guards. But by the following day, it was obvious the warders knew, for they took out their anger on us. The tension that had taken months to abate was suddenly at full force. The authorities began a crackdown against political prisoners as though we had held the knife that stabbed Verwoerd.

The authorities always imagined that we were secretly linked with all kinds of powerful forces on the outside. The spate of successful guerrilla attacks against the South African police forces in Namibia by the South-West African People’s Organization (SWAPO) — an ally of the ANC — had also unnerved them. I suppose we should have been flattered that the government thought our nascent military ability was sophisticated enough to successfully eliminate their head of state. But their suspicions merely reflected the insecurities of narrow, shortsighted men who blamed their problems not on their own misguided policies but on an opponent by the name of the ANC.

The punishment against us was never enunciated as an official policy, but it was a renewal of the harsh atmosphere that prevailed upon our arrival on the island. The Quiet One was replaced with a man who was a vicious martinet. His name was Van Rensburg and he had been flown to the island on twenty-four hours’ notice after the assassination. His reputation preceded him, for his name was a byword among prisoners for brutality.

Van Rensburg was a big, clumsy, brutish fellow who did not speak but shouted. During his first day on the job we noticed he had a small swastika tattooed on his wrist. But he did not need this offensive symbol to prove his cruelty. His job was to make our lives as wretched as possible, and he pursued that goal with great enthusiasm.

Each day over the next few months, Van Rensburg would charge one of us for insubordination or malingering. Each morning, he and the other warders would discuss who would be charged that afternoon. It was a policy of selective intimidation, and the decision on who would be charged was taken regardless of how hard that prisoner had worked that day. When we were trudging back to our cells, Van Rensburg would read from a list, “Mandela [or Sisulu or Kathrada], I want to see you immediately in front of the head of prison.” The island’s administrative court began working overtime. In response, we formed our own legal committee made up of myself, Fikile Bam, and Mac Maharaj. Mac had studied law and was adept at putting the authorities on the defensive. Fiks, who was working toward a law degree, was a bright, resourceful fellow who had become the head of the prisoners’ committee in our section. The job of our legal committee was to advise our comrades on how to conduct themselves in the island’s administrative court.

Van Rensburg was not a clever fellow, and while he would lord it over us at the quarry, we could outwit him in court. Our strategy was not to argue with him in the field, but to contest the charges in court where we would have a chance to make our case before slightly more enlightened officers. In administrative court, the charge would be read by the presiding magistrate. “Malingering at the quarry,” he might say, at which Van Rensburg would look smug. After the charge had been read in full, I always advised my colleagues to do one thing and one thing only: ask the court for “further particulars.” This was one’s right as a defendant, and though the request became a regular occurrence, Van Rensburg would almost always be stumped. Court would then have to be adjourned while Van Rensburg went out to gather “further particulars.”

Van Rensburg was vindictive in large ways and small. When our lunch arrived at the quarry and we would sit down to eat — we now had a simple wooden table — Van Rensburg would inevitably choose that moment to urinate next to our food. I suppose we should have been grateful that he did not urinate directly on our food, but we lodged a protest against the practice anyway. One of the few ways prisoners can take revenge on warders is through humor, and Van Rensburg became the butt of many of our jokes. Among ourselves we called him “Suitcase.” Warders’ lunch boxes were known as “suitcases” and normally a warder would designate a prisoner, usually his favorite, to carry his “suitcase,” and then reward him with half a sandwich. But we always refused to carry Van Rensburg’s “suitcase,” hence the nickname. It was humiliating for a warder to carry his own lunch pail.

One day, Wilton Mkwayi inadvertently referred to “Suitcase” within Van Rensburg’s hearing. “Who is Suitcase?” Van Rensburg bellowed. Wilton paused for a moment and then blurted out, “It’s you!” “Why do you call me Suitcase?” Van Rensburg asked. Wilton paused. “Come, man,” Van Rensburg said. “Because you carry your own ‘suitcase,’ ” Wilton replied tentatively. “The general prisoners carry the ‘suitcases’ of their warders, but we won’t carry yours — so we call you Suitcase.” Van Rensburg considered this for a moment, and instead of getting angry, announced, “My name is not Suitcase, it’s Dik Nek.” There was silence for a moment, and then all of us burst into laughter. In Afrikaans, Dik Nek literally means “Thick Neck”; it suggests someone who is stubborn and unyielding. Suitcase, I suspect, was too thick to know that he had been insulted.

One day at the quarry, we resumed our discussion of whether or not the tiger was native to Africa. We were not able to talk as freely during Van Rensburg’s tenure as we had been before, but we were able to talk nonetheless while we worked. The principal advocate of those who argued that the tiger was not native to Africa was Andrew Masondo, an ANC leader from the Cape who had also been a lecturer at Fort Hare. Masondo could be a volatile fellow, and he was vehement in his assertions that no tigers had ever been found in Africa. The argument was going back and forth and the men had put down their picks and shovels in the heat of the argument. This attracted the attention of the warders, and they shouted at us to get back to work. But we were so absorbed in the argument that we ignored the warders. A few of the lower-ranking warders ordered us to go back to work, but we paid them no attention. Finally, Suitcase marched over and bellowed at us in English, a language in which he was not expert: “You talk too much, but you work too few!” The men now did not pick up their tools because they were bent over in laughter. Suitcase’s grammatical mistake struck everyone as extremely comical. But Suitcase was not at all amused. He immediately sent for Major Kellerman, the commanding officer.

Kellerman arrived on the scene a few minutes later to find us in much the same state as we had been before. Kellerman was relatively new to the island, and was determined to set the right tone. One of the warders then reported to Kellerman that Andrew Masondo and I had not been working, and we were to be charged with malingering and insubordination. Under Kellerman’s authority, we were then handcuffed and taken to isolation. From that point on, Suitcase seemed to hold a special grudge against me. One day, while he was supervising us at the quarry, I was working next to Fikile Bam. We were off by ourselves, on the far side of the quarry. We worked diligently, but since we were both studying law at the time, we were discussing what we had read the night before. At the end of the day, Van Rensburg stood in front of us and said, “Fikile Bam and Nelson Mandela, I want to see you in front of the head of prison.”

We were brought before the lieutenant, who was the head of prison, and Van Rensburg announced, “These men did not work the whole day. I’m charging them for defying orders.” The lieutenant asked if we had anything to say. “Lieutenant,” I responded, “we dispute the charge. We have been working and, in fact, we have evidence that we have been working, and it is essential to our defense.” The lieutenant scoffed at this. “All you men work in the same area,” he said. “How is it possible to have evidence?” I explained that Fiks and I had been working apart from the others and that we could show exactly how much work we had done. Suitcase naively confirmed that we had been off by ourselves, and the lieutenant agreed to have a look. We drove back to the quarry.

Once there, Fiks and I walked to the area where we had been working. I pointed to the considerable pile of rocks and lime that we had built up and said, “There, that is what we have done today.” Suitcase had never even bothered to examine our work and was rattled by the quantity of it. “No,” he said to the lieutenant, “that is the result of a week’s work.” The lieutenant was skeptical. “All right, then,” he said to Suitcase, “show me the small pile that Mandela and Bam put together today.” Suitcase had no reply, and the lieutenant did something I have rarely seen a superior officer do: he chastised his subordinate in the presence of prisoners. “You are telling lies,” he said, and dismissed the charges on the spot.

One morning in early 1967, during Suitcase’s tenure, we were preparing to walk to the quarry when Suitcase informed us that an order had come down from Major Kellerman forbidding us to talk. Not only was conversation banned on our walks; henceforth, there would be no conversation permitted at the quarry. “From now on, silence!” he yelled. This command was greeted by profound dismay and outrage. Talking and discussing issues were the only things that made the work at the quarry tolerable. Of course, we could not discuss it on the way to the quarry because we were ordered not to talk, but during our lunch break the ANC leadership and the heads of the other political groups managed secretly to hash out a plan.

While we were surreptitiously hatching our plan, Major Kellerman himself appeared and walked into our lunch shed. This was highly unusual; we had never had such a high-ranking visitor in our lowly shed. With a cough of embarrassment, he announced that his order had been a mistake and that we could resume talking at the quarry, just as long as we did it quietly. He then told us to carry on and spun on his heel and was gone. We were glad the order was rescinded, but suspicious as to why. For the remainder of the day, we were not forced to work very hard. Suitcase did his best to be friendly, and said that as a gesture of goodwill he had decided to withdraw all pending charges against us.

That afternoon, I discovered that my cell had been moved from number 4, near the entrance of the passageway, to number 18, at the back. All of my belongings had been dumped into the new cell. As always, there was no explanation. We guessed that we were to have a visitor and I had been moved because the authorities did not want me to be the first among the prisoners to talk to whoever was coming. If each prisoner in turn voiced his complaints, the authorities could yell “Time up!” before a visitor reached cell 18. We resolved that in the interest of unity, each individual along the passageway would inform any visitor that while everyone had individual complaints, the prisoner in number 18 would speak for all.

The following morning, after breakfast, we were informed by Suitcase that we would not be going to the quarry. Then Major Kellerman appeared to say that Mrs. Helen Suzman, the lone member of the liberal Progressive Party in Parliament and the only voice of true opposition to the Nationalists in Parliament, would be arriving shortly. In less than fifteen minutes, Mrs. Suzman — all five feet two inches of her — came through the door of our passageway, accompanied by General Steyn, the commissioner of prisons. As she was introduced to each prisoner, she asked him whether or not he had any complaints. Each man replied the same way: “I have many complaints, but our spokesman is Mr. Nelson Mandela at the end of the corridor.” To General Steyn’s dismay, Mrs. Suzman was soon at my cell. She firmly shook my hand and cordially introduced herself.

Unlike judges and magistrates, who were automatically permitted access to prisons, members of Parliament had to request permission to visit a prison. Mrs. Suzman was one of the few, if not the only, members of Parliament who took an interest in the plight of political prisoners. Many stories were circulating about Robben Island, and Mrs. Suzman had come to investigate for herself.

As this was Mrs. Suzman’s first visit to Robben Island, I attempted to put her at ease. But she was remarkably confident and utterly unfazed by her surroundings, and proposed that we get down to business right away. General Steyn and the commanding officer stood by her, but I did not mince words. I told her of our desire to have the food improved and equalized and to have better clothing; the need for facilities for studying; our right to information such as newspapers; and many more things. I told her of the harshness of the warders, and mentioned Van Rensburg in particular. I pointed out that he had a swastika tattooed on his forearm. Helen reacted like a lawyer. “Well, Mr. Mandela,” she said, “we must not take that too far because we don’t know when it was made. Perhaps, for example, his parents had it tattooed on him?” I assured her that was not the case.

Normally, I would not complain about an individual warder. One learns in prison that it is better to fight for general principles than to battle each individual case. However callous a warder may be, he is usually just carrying out prison policy. But Van Rensburg was in a class by himself, and we believed that if he were gone, it would make a disproportionate difference for all of us. Mrs. Suzman listened attentively, jotting down what I said in a small notebook, and promised to take these matters up with the minister of justice.

She then made an inspection of our cells, and talked a bit with some of the other men. It was an odd and wonderful sight to see this courageous woman peering into our cells and strolling around our courtyard. She was the first and only woman ever to grace our cells. Van Rensburg was exceedingly nervous during Mrs. Suzman’s visit. According to Kathy, while Mrs. Suzman and I were talking, Van Rensburg apologized for all his past actions. But his contrition did not last long, for the next day he informed us he was reinstating all the charges against us.

We later learned that Mrs. Suzman had taken up our case in Parliament, and within a few weeks of her visit, Suitcase was transferred off the island

 pp. 512-520

 

69

 

I never imagined the struggle would be either short or easy. The first few years on the island were difficult times both for the organization outside and those of us in prison. After Rivonia, much of the movement’s underground machinery had been destroyed. Our structures had been discovered and uprooted; those who were not captured were scrambling to stay one step ahead of the enemy. Virtually every one of the ANC’s senior leaders was either in jail or in exile.

In the years after Rivonia, the ANC’s External Mission, formerly responsible for fund-raising, diplomacy, and establishing a military training program, took up the reins of the organization as a whole. The External Mission not only had to create an organization in exile, but had the even more formidable task of trying to revitalize the underground ANC inside South Africa. The state had grown stronger. The police had become more powerful, their methods more ruthless, their techniques more sophisticated. The South African Defense Force was expanding. The economy was stable, the white electorate untroubled. The South African government had powerful allies in Great Britain and the United States who were content to maintain the status quo.

But elsewhere the struggle against imperialism was on the march. In the middle to late 1960s, armed struggles were being fought throughout southern Africa. In Namibia (then South-West Africa), SWAPO was making its first incursions in the Caprivi Strip; in Mozambique and Angola, the guerrilla movement was growing and spreading. In Zimbabwe (then Rhodesia), the battle against white minority rule was advancing. Ian Smith’s white government was bolstered by the South African Defense Force, and the ANC regarded the battle in Zimbabwe as an extension of our struggle at home. In 1967, we learned that the ANC had forged an alliance with the Zimbabwe African People’s Union (ZAPU), which had been formed by Joshua Nkomo.

That year, a group of MK soldiers who had been training in Tanzania and Zambia crossed the Zambezi River into Rhodesia with the intention of making their way home. This first group of MK soldiers was christened the Luthuli Detachment and they were the spearhead of the armed struggle.

In August, as the Luthuli Detachment, accompanied by ZAPU troops, moved southward, they were spotted by the Rhodesian army. Over the next few weeks, fierce battles were fought and both sides sustained casualties. Finally, our troops were overpowered by the superior numbers of the Rhodesian forces. Some were captured, and others retreated into Bechuanaland — which had become independent Botswana. By the beginning of 1968, another larger ANC detachment had entered Rhodesia and fought not only the Rhodesian army but South African policemen who had been posted to Rhodesia.

We heard of this months later by rumor, but did not learn the full story until some of the men who had fought there were imprisoned with us. Though our forces were not victorious, we quietly celebrated the fact that our MK cadres had engaged the enemy in combat on their own terms. It was a milestone in the struggle. “Justice” Panza, one of the commanders of the Luthuli Detachment, was later imprisoned with us. He briefed us on the detachment’s military training, political education, and valor in the field. As a former commander-in-chief of MK, I was terribly proud of our soldiers.


Before receiving the news of MK’s battles abroad, we also learned of Chief Luthuli’s death at home in July 1967. The circumstances were curious: he had been hit by a train in an area near his farm where he often walked. I was granted permission to write a letter to his widow. Luthuli’s death left a great vacuum in the organization; the chief was a Nobel Prize winner, a distinguished, internationally known figure, a man who commanded respect from both black and white. For these reasons, he was irreplaceable. Yet in Oliver Tambo, who was acting president-general of the ANC, the organization found a man who could fill the chief’s shoes. Like Luthuli, he was articulate yet not showy, confident but humble. He too epitomized Chief Luthuli’s precept: “Let your courage rise with danger.”

We organized a small memorial service for the chief in Section B and permitted everyone who wanted to speak to do so. It was a quiet, respectful service, with only one sour note. When Neville Alexander of the Unity Movement rose to speak, it was apparent that he had come not to praise the chief but to bury him. Without even perfunctory regrets at the man’s passing, he accused Luthuli of being a patsy of the white man, mainly on the grounds that the chief had accepted the Nobel Peace Prize.

Apart from its wrong-headedness, Neville’s speech was entirely contrary to the climate of cooperation between organizations we were trying to create on the island. From the moment I arrived on the island, I had made it my mission to seek some accommodation with our rivals in the struggle. I saw Robben Island as an opportunity to patch up the long and often bitter differences between the PAC and the ANC. If we could unite the two organizations on the island, that could set a precedent for uniting them in the liberation struggle as a whole.

Yet from the beginning, relations with the PAC had been more competitive than cooperative. Some of the PAC men had already been on the island, and saw our arrival as an encroachment on their territory. We heard from some of our men that the most senior PAC prisoners had expressed regret that we had not been hanged.

In 1962, when I had first been on the island, the PAC had greatly outnumbered the ANC. In 1967, the numbers were reversed. Yet this seemed to harden the PAC in their positions. They were unashamedly anti-Communist and anti-Indian. In the early years, I had talks with Zeph Mothopeng, who had been on the PAC’s National Executive Committee. Zeph argued that the PAC was more militant than the ANC, and that in prison, the ANC should follow the PAC’s lead. The PAC maintained that negotiations with the authorities were a betrayal, but that did not stop them from taking advantage of the benefits that resulted from negotiations. In 1967, I held talks with Selby Ngendane on the question of unity. Outside of prison, Ngendane had been violently opposed to the Freedom Charter, but in prison, particularly when sent to our section, Selby mellowed. We eventually wrote separate letters to our respective organizations in the general section advocating the idea of unity. The ANC also worked well with Clarence Makwetu, who later became president of the PAC. Makwetu, who had once been a member of the ANC Youth League, was in our section and was a balanced, sensible man. We had many fruitful discussions about the unity of our two organizations, but after Makwetu was released and was succeeded in the PAC leadership on Robben Island by John Pokela, the talks foundered.

The PAC’s insecurity occasionally had comical results. At one point, an order came from Pretoria that I was to be isolated from all other prisoners at the quarry. I would work separately, eat separately, and have my own guard. We noticed that this new ruling caused some agitation among the PAC. Several days later, the PAC decided that their leader, Zeph Mothopeng, would also be isolated, and on their own they had him work and eat separately from everyone else for as long as I did.

The PAC often refused to participate in meetings that had no overt party affiliation. When we called meetings to discuss our grievances and later had news sessions to discuss what we had learned from the paper, the PAC boycotted these gatherings. I found this greatly annoying. The PAC, we learned, were ignorant of changes in their own organization on the outside. At the time, the PAC members on the island refused to believe our claims that the exiled PAC had opened its doors to whites and Indians as members. That was heresy. Yet we had read in the paper that the white activist Patrick Duncan had become a member of the PAC executive. The PAC members derided this at the time as ANC propaganda.

 
The ANC formed its own internal organization on the island. Known as the High Command, or more officially, the High Organ, it consisted of the most senior ANC leaders on Robben Island, the men who had been members of the National Executive Committee: Walter Sisulu, Govan Mbeki, Raymond Mhlaba, and myself. I served as the head of the High Organ.

From its inception, we decided the High Organ would not try to influence external ANC policy. We had no reliable way of evaluating the situation in the country, and concluded it would neither be fair nor wise for us to offer guidance on matters about which we were uninformed. Instead, we made decisions about such matters as prisoners’ complaints, strikes, mail, food — all of the day-to-day concerns of prison life. We would, when possible, convene a general members’ meeting, which we regarded as vital to the health of our organization. But as these meetings were extremely dangerous and thus infrequent, the High Organ would often take decisions that were then communicated to all the other members. The High Organ also operated a cell system, with each cell consisting of three members.

In the first few years on the island, the High Organ also acted as a representative committee for all the political prisoners in our section. In 1967, we organized a petition demanding better treatment that was signed by virtually everyone, including members of the PAC, the Unity Movement, and the Liberal Party, represented by Eddie Daniels. This arrangement was acceptable to all until Neville Alexander complained that the High Organ was neither democratic nor truly representative, and that some other body ought to be created.

Neville’s original suggestion eventually turned into a prisoners’ committee composed of people from all political parties. There was fear among the other organizations that the ANC would attempt to dominate it, and the committee’s rules were crafted so that its powers were purely consultative and its decisions not binding. Even so, it was still difficult to agree on a common approach to problems. We suggested that Fikile Bam, a member of the Yu Chi Chan Club, preside over meetings. Later, the committee leadership would rotate. Eventually the committee became known as Ulundi, and acted as a disciplinary committee for all political prisoners.

The High Organ was the source of some controversy because of its ethnic composition: all four permanent members were from Xhosa backgrounds. This was a matter of coincidence rather than design; the senior ANC leadership on the island, the only four to have served on the National Executive Committee, happened to be Xhosa. It would not have been proper to take a less senior comrade and put him on the High Organ simply because he was not a Xhosa. But the fact that the High Organ was Xhosa-dominated disturbed me because it seemed to reinforce the mistaken perception that we were a Xhosa organization.

I have always found this criticism to be vexing and based on both ignorance of ANC history and maliciousness. I would refute it by noting that the presidents of the ANC have been Zulus, Basotho, Pedis, and Tswanas, and the executive has always been a mixture of tribal groups. I recall once working in our courtyard on a sunny afternoon, while some men from the general section were working on the roof above me. They shouted at me, “Mdala! [Old man!], why do you only talk to Xhosas?” The accusation stung me. I looked up and said, “How can you accuse me of discrimination? We are one people.” They seemed satisfied by that, but their perception stuck in my mind. From then on, whenever I knew I would be walking in front of men from the general section, I would try to converse with Kathy or Eddie Daniels, or someone who was not a Xhosa.

We subsequently decided that there should be a fifth, rotating member of the High Organ. This member was usually not a Xhosa; Kathy, for example, was the fifth member of the High Organ for more than five years. Laloo Chiba also served for a time, and in the end, the criticism died a slow and unremarkable death.

I did not by any means dominate the High Organ, and in fact, a number, of proposals that I felt strongly about were rejected. This is as it should be, but I sometimes found it frustrating. There were two issues regarding the authorities about which I could never persuade my colleagues. Prison regulations stated that prisoners must stand in the presence of a senior officer. I advocated that we should remain seated, as it was demeaning to have to recognize the enemy when he did not recognize us as political prisoners. My comrades believed this was a trivial matter and the negative consequences of resistance would outweigh any benefits.

The second issue was rejected by the High Organ on similar grounds. The warders called us by either our surnames or our Christian names. Each, I felt, was degrading, and I thought we should insist on the honorific “Mister.” I pressed for this for many years, without success. Later, it even became a source of humor as my colleagues would occasionally call me “Mr.” Mandela.

 pp. 521-527


PART NINE

ROBBEN ISLAND: BEGINNING TO HOPE

 

72


Some of the warders began to engage us in conversation. I never initiated conversations with warders, but if they addressed a question to me, I tried to answer. It is easier to educate a man when he wants to learn. Usually, these questions were posed with a kind of exasperation: “All right, Mandela, what is it you really want?” Or, “Look, you have a roof over your head and enough food, why are you causing so much trouble?” I would then calmly explain our policies to the warders. I wanted to demystify the ANC for them, to peel away their prejudices.

In 1969 a young warder arrived who seemed particularly eager to get to know me. I had heard rumors that our people on the outside were organizing an escape for me, and had infiltrated a warder onto the island who would assist me. Gradually, this fellow communicated to me that he was planning my escape. In bits and pieces he explained the plan: one night, he would drug the warders on duty at the lighthouse to allow for the landing of a boat on the beach. He would furnish me with a key to get out of our section so that I could meet the boat. On the boat I was to be equipped with underwater diving gear, which I would use to swim into the harbor at Cape Town. From Cape Town, I would be taken to a local airport and flown out of the country. I listened to the plan in its entirety and did not communicate to him how far-fetched and unreliable it sounded. I consulted with Walter, and we agreed that this fellow was not to be trusted. I never told him that I would not do it, but I never took any of the actions required to implement the plan.

He must have gotten the message, for he was soon transferred off the island. As it turned out, my mistrust was justified, for we later learned that the warder was an agent of the Bureau of State Security (BOSS), South Africa’s secret intelligence agency. The plot was that I was to be successfully taken off the island, but killed in a dramatic shootout with security forces at the airport as I tried to leave the country. The entire plan had been dreamed up by BOSS, even the rumors that reached me about the ANC’s planning an escape. It was not the last time they would try to eliminate me.

The term of a commanding officer was usually no more than three years, and we had been through several by 1970. That year, Robben Island’s commanding officer was Colonel Van Aarde, a rather amiable, harmless fellow who allowed us free rein. But at the end of the year, the authorities concluded that they wanted a different atmosphere on the island, and Colonel Piet Badenhorst was named the new C.O. of Robben Island. This was an ominous development. Badenhorst was reputed to be one of the most brutal and authoritarian officers in the entire prison service. His appointment indicated one thing: the government believed that discipline on the island was too lax, and that a strong hand was needed to keep us in line. Badenhorst would supposedly make us yearn for the days of Suitcase.

Whenever a new commanding officer was appointed, I requested a meeting with him. I did this in order to impress upon him the seriousness of our cause and also to evaluate his character. I requested a meeting with Colonel Badenhorst and was turned down. He was the first commanding officer to spurn such a meeting.

We felt the effects of his regime before we ever saw him. A number of the newer regulations regarding study and free time were immediately rescinded. It was obvious that he intended to roll back every privilege we had won over the years. Our old warders were transferred off the island and replaced by Badenhorst’s handpicked guards. They were younger, coarser men who enforced every niggling regulation, whose job was to harass and demoralize us. Within days of Badenhorst’s appointment, our cells were raided and searched; books and papers were confiscated; meals were suspended without warning; and men were jostled on the way to the quarry.

Badenhorst attempted to turn back the clock to the way the island was in the early 1960s. The answer to every question was always no. Prisoners who requested to see their lawyers were given solitary confinement instead. Complaints were completely ignored. Visits were canceled without explanation. The food deteriorated. Censorship increased. About a week after Badenhorst arrived, we were working at the quarry one morning when, without introduction or fanfare, Badenhorst and his driver pulled up in the commander’s car. He got out and surveyed us from a distance. We paused to look at our new commander. Badenhorst returned my glance and called out, “Mandela, Jy moet jou vinger uit jou gat trek” (You must pull your finger out of your arse). I did not care for this expression at all, and without thinking, I started advancing toward Badenhorst. He was still a distance away, and before I got close he had returned to his car and driven away.

From his car, Badenhorst radioed a command to his staff, and within minutes a truck had arrived to transport us back to Section B. We were commanded to be silent in the truck, and when we arrived at the courtyard, we were ordered to stand at attention. Badenhorst appeared in front of us, pacing back and forth. He seemed incapable of uttering a sentence without including an oath or swearword. “Jou ma se moer,” was his favorite expression. “Your mother is a moer” — moer being a vulgar term for an intimate part of a woman’s anatomy.

In his guttural voice, he told us he was disgusted to have observed our laziness at the quarry. As a result, he said, he was arbitrarily dropping all of our classifications by one notch. Though we despised the classification system, most of the men had by that time risen to at least C level, where they were permitted to study. D level prisoners were not allowed to study. The authorities rued the fact that they had allowed us study privileges, and Badenhorst was determined to rectify that mistake.

Later, after my anger abated, I realized that Badenhorst’s crude remark to me at the quarry was a calculated one. He had been brought to Robben Island to restore order, and he had singled out the individual he assumed was the source of the disorder. Like a teacher who takes over a rowdy class, he sought to discipline the student he regarded as the principal troublemaker.

pp. 542-545

73

 

In late May of 1971, a number of men from SWAPO (the South-West African People’s Organization), an ally of the ANC fighting for independence in Namibia, were brought to the isolation section. They were led by Andimba Toivo ja Toivo, a founder of SWAPO and a formidable freedom fighter. We learned that they had embarked on a hunger strike to protest their isolation, and we immediately decided to join in. This angered Badenhorst and the authorities who regarded this as unacceptable insubordination.

Late on the night of May 28, we were awakened by shouts and fierce knocking on our cell doors. “Get up! Get up!” the warders yelled. We were ordered to strip and then line up against the wall of the courtyard. The warders were obviously drunk and were yelling and taunting us. They were led by a sadistic fellow named Fourie, whom we privately called Gangster.

It was a bitterly cold night, and for the next hour, while we stood at attention naked and shivering, our cells were searched one by one. Warders kept up their abuse for the entire time. Toward the end of the hour, Govan experienced severe chest pains and collapsed. This seemed to scare Fourie, and he ordered us to return to our cells.

The warders searched high and low, and found nothing. But the search seemed only an excuse for Fourie’s sadistic impulses. Only later did we learn that Fourie was reputed to have molested prisoners in the general section. The following day we discovered that the warders had brutally beaten some general prisoners before they came to us, and afterward, assaulted Toivo ja Toivo, who hit back and knocked down the warder who was beating him. Toivo was severely punished for this.

We filed a formal complaint about our treatment, but it was ignored. The incident stands out in my memory, but it was by no means unique; incidents like it were the rule rather than the exception during Badenhorst’s command. We were determined not to let conditions deteriorate entirely under Badenhorst. We smuggled messages to our people on the outside to agitate for his dismissal. At the same time, we resolved to create a delegation among ourselves to see Badenhorst. We discussed this for months and gradually decided on its composition; Walter and I represented the ANC, and each of the other parties had two representatives as well.

Badenhorst agreed to meet us, and at our parley we threatened work stoppages, go-slows, hunger strikes — every weapon at our disposal — unless he reformed his ways and restored many of the privileges that he had rescinded. He merely said he would take what we said under consideration. We regarded this confrontation as a victory, for he was wary of us and knew that we had alerted people on the outside of our  complaints. These efforts soon produced a response.

A few weeks later, we knew an important visit must be imminent because when it rained that day at the quarry we were allowed to take shelter instead of continuing to work. The following day we were informed that a troika of judges were coming to the island. The authorities asked us to nominate a spokesman to express our grievances, and I was chosen.

As I was preparing for my meeting with the judges, I was informed by a reliable source that a prisoner in the general section had recently been severely beaten by a guard. The three judges were Justices Jan Steyn, M. E. Theron, and Michael Corbett of the Cape provincial division of the Supreme Court. They were escorted by the commissioner of prisons, General Steyn, and accompanied by Colonel Badenhorst. I met them that day outside, where we were working.

General Steyn introduced me to the judges and explained that I had been selected to represent the other prisoners. The judges then indicated that as a matter of course they would talk with me privately. I replied that I had nothing to hide and that in fact I welcomed the presence of General Steyn and the colonel. I could see that they were taken aback by my statement, and I added that it would be only proper for them to have the opportunity to reply to my charges. The judges reluctantly acquiesced.

I began by recounting the recent assault in the general section. I told them the details that had been reported to me, the viciousness of the beating, and the cover-up of the crime. I had barely begun to speak when I noticed Badenhorst shifting uncomfortably. When I had finished describing the incident, Badenhorst interjected in a gruff, aggressive manner: “Did you actually witness this assault?” I replied calmly that I had not but that I trusted the people who had told me of it. He snorted and wagged his finger in my face. “Be careful, Mandela,” he said. “If you talk about things you haven’t seen, you will get yourself in trouble. You know what I mean.”

I ignored Badenhorst’s remarks and turned to the judges and said, “Gentlemen, you can see for yourselves the type of man we are dealing with as commanding officer. If he can threaten me here, in your presence, you can imagine what he does when you are not here.” Judge Corbett then turned to the others and said, “The prisoner is quite right.” I spent the remainder of the meeting enumerating complaints about our diet, work, and studying. Inwardly Badenhorst must have been fuming, but outwardly he seemed chastened. At the end of the session, the judges thanked me, and I bade them good-bye.

I have no idea what the judges said or did after the meeting, but over the next few months, Badenhorst seemed to have his hands tied. The harshness abated, and within three months of the judges’ visit, we received word that Badenhorst was to be transferred. A few days before Badenhorst’s departure, I was called to the main office. General Steyn was visiting the island and wanted to know if we had any complaints. Badenhorst was there as I went through a list of demands. When I had finished, Badenhorst spoke to me directly. He told me that he would be leaving the island, and added, “I just want to wish you people good luck.” I do not know if I looked dumbfounded, but I was amazed. He spoke these words like a human being, and showed a side of himself we had never seen before. I thanked him for his good wishes, and wished him luck in his endeavors.

I thought about this moment for a long time afterward. Badenhorst had perhaps been the most callous and barbaric commanding officer we had had on Robben Island. But that day in the office, he had revealed that there was another side to his nature, a side that had been obscured but that still existed. It was a useful reminder that all men, even the most seemingly cold-blooded, have a core of decency, and that if their heart is touched, they are capable of changing. Ultimately, Badenhorst was not evil; his inhumanity had been foisted upon him by an inhuman system. He behaved like a brute because he was rewarded for brutish behavior.

pp. 546-549


 

74

 

 
It was announced that Colonel Willemse would succeed Colonel Badenhorst as commanding officer. I requested a meeting with the colonel after his appointment and visited with him shortly after his arrival. While he was obviously not a progressive man, he was courteous and reasonable, in marked contrast to his predecessor. Badenhorst’s tenure, we hoped, would simply be a dip on the graph of the steady improvement of our conditions.

The aggressive young warders departed with Badenhorst as well, and we quickly resumed our customary behavior at the quarry and in our section. Willemse may have been a reasonable man, but when he saw that we spent more time at the quarry talking than working, he was shocked. He had been on the island for only a few weeks when I was summoned to his office for a meeting. “Mandela,” he said frankly, “you must help me.”

I asked him how. “Your men are not working. They don’t listen to orders. They only do what they want to do. This is a prison. There must be some discipline. It is not only good for us but good for you. We must have some order or they will bring back someone like the previous head of prison.”

What the colonel said made sense. I listened and told him that his request was a legitimate one, but before I could respond to him, I would need to meet with all my men. At that time, a meeting of all prisoners in the single cells was something that was expressly forbidden. By asking him to permit such a meeting, I was asking him for a significant extension of the rules. He knew this as well as I did, and he wanted some time to consider it.

Within days, I received a communication from Willemse saying he would allow it. All of us met one afternoon in the courtyard, without guards watching over us. I told the men what Willemse said, and noted that by compromising a bit now, we would be making our conditions better in the long run. We decided that we would at least appear to be working, but what work we did would be at a pace that suited us. From then on, that is what we did, and we heard no more complaints from the commanding officer.

During the early part of Willemse’s tenure, in 1971–2, there was a steady influx of captured MK soldiers. These men had seen combat, and were well informed about the state of the exile movement. While I was never happy to see ANC men imprisoned, I was keen to debrief them after they arrived. I was extremely eager to know about Oliver, about the training camps, about MK’s successes and failures. The men were extremely militant, and they did not take to prison life easily. One of the first of these men was Jimmy April, an MK officer who had trained under Joe Slovo and had fought against the enemy in Rhodesia. MK had been slowly infiltrating men back into the country with forged identity documents. Jimmy had been one of them and he was arrested in South Africa.

Jimmy regaled us with war stories, but I also took him aside and asked him about MK’s problems. As I was founder of MK and its first commander-in-chief, Jimmy and the others were more candid with me than they were with the others. He told me stories of discontent in the camps, and of abuses by MK officers. I asked him to keep the matter to himself, and I managed to smuggle a letter out to Oliver suggesting that some reforms must be made in the camps.

One day, I was at the Head Office meeting with Colonel Willemse when I saw Jimmy outside the office of another official. He turned to me and said in some agitation, “They are refusing to give me my letter.” “On what ground?” I replied. “They claim it contains matter which I am not allowed to see,” he said. I entered the office to discuss the matter, but before I could even open my mouth, Jimmy had barged in and loudly said to the official, “Give me my letter!” Jimmy began to push me aside to get to the officer’s desk and take the letter himself. At this point, the official took the letter and moved behind me as if for protection from Jimmy. It might have been a comical scene in a film, but at the time it was nerve-racking. I turned to Jimmy and said quietly but sternly, “Please don’t do this. Calm down. I’ll sort out this matter and see to it that you get your letter. Now, please leave.”

My speech had the intended effect, and Jimmy left the office. I then turned to the officer, who was extremely rattled. It was, for me, an odd position. I was not opposing the authorities but mediating between my own people and the men I had so long fought against. The militancy of those who were coming to the island put me in this position more and more frequently. While we were encouraged by their radicalism, these men sometimes made our day-to-day life more burdensome. Within a week, the officer handed me Jimmy’s letter
 

pp. 550-552

 

75

 

One morning instead of walking to the quarry, we were ordered into the back of a truck. It rumbled off in a new direction, and fifteen minutes later we were ordered to jump out. There in front of us, glinting in the morning light, we saw the ocean, the rocky shore, and in the distance, winking in the sunshine, the glass towers of Cape Town. Although it was surely an illusion, the city, with Table Mountain looming behind it, looked agonizingly close, as if one could almost reach out and grasp it.

The senior officer explained to us that we had been brought to the shore to collect seaweed. We were instructed to pick up the large pieces that had washed up on the beach, and wade out to collect seaweed attached to rocks or coral. The seaweed itself was long and slimy and brownishgreen in color. Sometimes the pieces were six to eight feet in length and thirty pounds in weight. After fishing out the seaweed from the shallows, we lined it up in rows on the beach. When it was dry, we loaded it into the back of the truck. We were told it was then shipped to Japan, where it was used as a fertilizer.

The work did not seem too taxing to us that day, but in the coming weeks and months, we found it could be quite strenuous. But that hardly mattered because we had the pleasures and distractions of such a panoramic tableau: we watched fishing ships trawling, stately oil tankers moving slowly across the horizon; we saw gulls spearing fish from the sea and seals cavorting on the waves; we laughed at the colony of penguins, which resembled a brigade of clumsy, flat-footed soldiers; and we marveled at the daily drama of the weather over Table Mountain, with its shifting canopy of clouds and sun.

In the summer, the water felt wonderful, but in winter, the icy Benguela currents made wading out into the waves a torture. The rocks on and around the shore were jagged, and we often cut and scraped our legs as we worked. But we preferred the sea to the quarry, although we never spent more than a few days there at a time.

The ocean proved to be a treasure chest. I found beautiful pieces of coral and elaborate shells, which I sometimes brought back to my cell. Once someone discovered a bottle of wine stuck in the sand that was still corked. I am told it tasted like vinegar. Jeff Masemola of the PAC was an extremely talented artist and sculptor, and the authorities allowed him to harvest pieces of driftwood, which he carved into fantastic figures, some of which the warders offered to buy. He constructed a bookcase for me, which I used for many years. The authorities told visitors that they had provided me with it.

The atmosphere at the shore was more relaxed than at the quarry. We also relished the seaside because we ate extremely well there. Each morning when we went to the shore, we would take a large drum of fresh water. Later, we would bring along a second drum, which we would use to make a kind of Robben Island seafood stew. For our stew we would pick up clams and mussels. We also caught crayfish, which hid themselves in the crevices of rocks. Capturing a crayfish was tricky; one had to grab it firmly between its head and tail or it would wiggle free.

Abalone, or what we call parlemoen, was my favorite dish. Abalones are mollusks that cling tenaciously to rocks, and one has to pry them loose. They are stubborn creatures, difficult to open, and if they are the slightest bit overcooked, they are too tough to eat. We would take our catch and pile it into the second drum. Wilton Mkwayi was the chef among us and he would concoct the stew. When it was ready, the warders would join us and we would all sit down on the beach and have a kind of picnic lunch. In 1973, in a smuggled newspaper, we read about the wedding of Princess Anne and Mark Phillips, and the story detailed the bridal luncheon of rare and delicate dishes. The menu included mussels, crayfish, and abalone, which made us laugh; we were dining on such delicacies every day.

One afternoon, we were sitting on the beach eating our stew when Lieutenant Terblanche, who was then head of prison, made a surprise visit. We quickly pretended to be working, but we had not fooled him. He soon discovered the second drum containing a mussel stew bubbling over the fire. The lieutenant opened the pot and looked inside. He then speared a mussel, ate it, and pronounced it “Smaaklik,” Afrikaans for “tasty."

pp. 553-555

 

76

 

In the struggle, Robben Island was known as the University. This is not only because of what we learned from books, or because prisoners studied English, Afrikaans, art, geography, and mathematics, or because so many of our men, such as Billy Nair, Ahmed Kathrada, Mike Dingake, and Eddie Daniels, earned multiple degrees. Robben Island was known as the University because of what we learned from each other. We became our own faculty, with our own professors, our own curriculum, our own courses. We made a distinction between academic studies, which were official, and political studies, which were not.

Our university grew up partly out of necessity. As young men came to the island, we realized that they knew very little about the history of the ANC. Walter, perhaps the greatest living historian of the ANC, began to tell them about the genesis of the organization and its early days. His teaching was wise and full of understanding. Gradually, this informal history grew into a course of study, constructed by the High Organ, which became known as Syllabus A, involving two years of lectures on the ANC and the liberation struggle. Syllabus A included a course taught by Kathy, “A History of the Indian Struggle.” Another comrade added a history of the Coloured people. Mac, who had studied in the German Democratic Republic, taught a course in Marxism.

Teaching conditions were not ideal. Study groups would work together on the quarry and station themselves in a circle around the leader of the seminar. The style of teaching was Socratic in nature; ideas and theories were elucidated through the leaders asking and answering questions.

It was Walter’s course that was at the heart of all the education on the island. Many of the young ANC members who came to the island had no idea that the organization had even been in existence in the 1920s and 1930s. Walter guided them from the founding of the ANC in 1912 through to the present day. For many of these young men, it was the only political education they had ever received.

As these courses became known in the general section, we began to get queries from our men on the other side. This started what became a kind of correspondence course with the prisoners in the general section. The teachers would smuggle lectures over to them and they would respond with questions and comments.

This was beneficial for us as well as for them. These men had little formal education, but a great knowledge of the hardships of the world. Their concerns tended to be practical rather than philosophical. If one of the lectures stated that a tenet of socialism is “From each according to his ability and to each according to his need,” we might receive a question back that said, “Yes, but what does that mean in practice? If I have land and no money, and my friend has money but no land, which of us has a greater need?” Such questions were immensely valuable and forced one to think hard about one’s views.

For a number of years, I taught a course in political economy. In it, I attempted to trace the evolution of economic man from the earliest times up to the present, sketching out the path from ancient communal societies to feudalism to capitalism and socialism. I am by no means a scholar and not much of a teacher, and I would generally prefer to answer questions than to lecture. My approach was not ideological, but it was biased in favor of socialism, which I saw as the most advanced stage of economic life then evolved by man.

In addition to my informal studies, my legal work continued. I sometimes considered hanging a shingle outside my cell, because I was spending many hours a week preparing judicial appeals for other prisoners, though this was forbidden under prison service regulations. Prisoners from all different political stripes sought my help. South African law does not guarantee a defendant the right to legal representation, and thousands upon thousands of indigent men and women went to prison every year for lack of such representation. Few Africans could afford a lawyer, and most had no choice but to accept whatever verdict the court handed down. Many men in the general section had been sentenced without benefit of counsel, and a number of them sought me out to make an appeal. For most of these men, it was the first time they had ever dealt with an attorney.

I would receive a smuggled note from a prisoner in F or G asking for help. I would then request the particulars of the case, the charge, the evidence, and the testimony. Because of the clandestine nature of these exchanges, information would come slowly in bits and pieces. A consultation that would last no more than half an hour in my old Mandela and Tambo office might take a year or more on the island. I advised my “clients” to write a letter to the registrar of the Supreme Court asking for a record of their case. I told the prisoner to inform the registrar that he had limited funds and would like the record at no charge. Sometimes the registrars were kind enough to supply that material gratis.

Once I had the record of the case, I could put together an appeal, usually based on some judicial irregularity such as bias, incorrect procedure, or insufficient evidence. I drafted a letter to the judge or magistrate in my own handwriting, and then sent it to the other side. Because it was a violation of regulations for me to prepare a man’s case, I would instruct the prisoner to copy the document in his own hand. If he could not write, and many prisoners could not, I told him to find someone who could.

I enjoyed keeping my legal skills sharp, and in a few cases verdicts were overturned and sentences reduced. These were gratifying victories; prison is contrived to make one feel powerless, and this was one of the few ways to move the system. Often I never met the men I worked for, and sometimes, out of the blue, a man who was serving us pap for lunch would whisper a thank-you to me for the work I had done on his behalf

 pp. 556-558

 

77

 

THE OPPRESSION of my wife did not let up. In 1972, security policemen kicked down the door of 8115 Orlando West. Bricks were hurled through the window. Gunshots were fired at the front door. In 1974, Winnie was charged with violating her banning orders, which restricted her from having any visitors apart from her children and her doctor. She was then working at a lawyer’s office, and a friend brought Zeni and Zindzi to see her during

her lunch hour. For this, Winnie was charged and then sentenced to six months’ imprisonment. She was put in Kroonstad Prison, in the Orange Free State, but her experience there was not as horrendous as her previous stay in Pretoria. Winnie wrote to me that she felt liberated in prison this time, and it served to reaffirm her commitment to the struggle. The authorities permitted Zindzi and Zeni to visit her on Sundays.When Winnie was released in 1975, we managed, through letters and communications with our lawyers, to work out a plan for me to see Zindzi. 
Prison regulations stated that no child between the ages of two and sixteen may visit a prisoner. When I went to Robben Island, all my children were in this legal limbo of age restrictions. The reasoning behind the rule is not pernicious: the lawmakers presumed that a prison visit would negatively affect the sensitive psyches of children. But the effect on prisoners was perhaps equally damaging. It is a source of deep sorrow not to be able to see one’s children.

In 1975, Zindzi turned fifteen. The plan was for her mother to alter Zindzi’s birth documents to show that the girl was turning sixteen, not fifteen, and therefore able to see me. Birth records are not kept in a very uniform or organized way for Africans, and Winnie found that it was not hard to modify her documents to show that Zindzi was born a year earlier. She applied for a permit, and it was approved. A few weeks before Zindzi’s scheduled visit in December, I had a previously arranged visit with Winnie’s mother. When I was seated across from her in the visiting area, I said to her, “Well, Ma, I’m very excited because I’m going to see Zindzi.” My mother-in-law, who was a former teacher, regarded me with some surprise and then said in a rather peevish way, “No, Zindzi cannot come and see you because she is not yet sixteen.” I realized immediately that no one had told her about our gambit. There was a warder behind each of us, and I decided I would simply gloss over what she had said, and mumbled, “Ah, well, Ma, it is nothing.”

But my mother-in-law is a stubborn woman and she did not let it pass. “Well, Mkonyanisi” — an affectionate term for son-in-law in Xhosa, which is what she always called me — “you have made a serious error because Zindzi is only fifteen.” I widened my eyes in a gesture of alarm and she must have gotten the message because she did not mention Zindzi again. I had not seen Zindzi since she was three years old. She was a daughter who knew her father from old photographs rather than memory. I put on a fresh shirt that morning, and took more trouble than usual with my appearance: it is my own vanity, but I did not want to look like an old man for my youngest daughter.

I had not seen Winnie for over a year, and I was gratified to find that she looked well. But I was delighted to behold what a beautiful woman my youngest daughter had become and how closely she resembled her equally beautiful mother. Zindzi was shy and hesitant at first. I am sure it was not easy for her finally to see a father she had never really known, a father who could love her only from a distance, who seemed to belong not to her but to the people. Somewhere deep inside her she must have harbored resentment and anger for a father who was absent during her childhood and adolescence. I could see right away that she was a strong and fiery young woman like her own mother had been when she was Zindzi’s age.

I knew she would be feeling uncomfortable, and I did my best to lighten the atmosphere. When she arrived I said to her, “Have you met my guard of honor?,” gesturing to the warders who followed me everywhere. I asked her questions about her life, her schooling, and her friends, and then tried to take her back to the old days that she barely remembered. I told her how I often recalled Sunday mornings at home when I dandled her on my knee while Mum was in the kitchen making a roast. I recollected small incidents and adventures in Orlando when she was a baby, and how she had rarely cried even when she was small. Through the glass, I could see her holding back her tears as I talked.

The one tragic note of the visit was when I learned from Winnie that Bram Fischer had died of cancer shortly after being let out of prison. Bram’s death affected me deeply. Although the government left no fingerprints on Bram’s body, it was the state’s relentless harassment of him that brought on the final illness that took him too soon. They hounded him even after death — the state confiscated his ashes after his cremation. Bram was a purist, and after the Rivonia Trial, he decided he could best serve the struggle by going underground and living the life of an outlaw. It burdened him that the men whom he was representing in court were going to prison while he lived freely. During the trial, I advised Bram not to take this route, stressing that he served the struggle best in the courtroom, where people could see this Afrikaner son of a judge president fighting for the rights of the powerless. But he could not let others suffer while he remained free. Like the general who fights side by side with his troops at the front, Bram did not want to ask others to make a sacrifice that he was unwilling to make himself.

Bram went underground while out on bail and was captured in 1965, and sentenced to life imprisonment for conspiracy to commit sabotage. I had tried to write him in prison, but regulations forbade prisoners from corresponding with each other. After he had been diagnosed with cancer, a newspaper campaign calling for his release on humanitarian grounds had influenced the government. It was just a few weeks after the authorities released him, still under house arrest, to his brother’s house in Bloemfontein that he died.

In many ways, Bram Fischer, the grandson of the prime minister of the Orange River Colony, had made the greatest sacrifice of all. No matter what I suffered in my pursuit of freedom, I always took strength from the fact that I was fighting with and for my own people. Bram was a free man who fought against his own people to ensure the freedom of others. A month after this visit I received word from Winnie that her most recent request for a visit had been turned down by the authorities on the absurd grounds that I did not wish to see her. I immediately made an appointment with Lieutenant Prins, who was then head of prison, to lodge a protest.

Prins was not what one would call a sophisticated man. When I went in to see him I explained the situation evenly and without animosity. But I said the situation as it stood was unacceptable and my wife must be permitted to visit. Prins did not appear to be listening, and when I had finished he said, “Ag, Mandela, your wife is only seeking publicity.” I told him that I resented his remark, and before I had even finished, he uttered something so offensive and uncomplimentary about my wife that I immediately lost my temper.

I rose from my chair and started to move around the desk toward the lieutenant. Prins began to retreat, but I soon checked myself. Instead of assaulting him with my fists, as I felt like doing, I pummeled him with words. I am not a man who approves of oaths or curses, but that day I violated my own principle. I finished by telling him that he was a contemptible man without honor, and that if he ever repeated those same words I would not hold myself back as I had that day.

When I had finished, I turned and stormed out of his office. As I was leaving, I saw Kathy and Eddie Daniels outside but I did not even greet them as I walked back to my cell. Even though I had silenced Prins, he had caused me to violate my self-control and I consider that a defeat at the hands of my opponent. After breakfast the following morning, two warders entered my cell and said I was wanted at the Head Office. When I reached the office, I was surrounded by a half-dozen armed warders. Off to one side was Lieutenant Prins and in the center of this circle was a warrant officer who was the prison prosecutor. The atmosphere was tense.

“Well, Mandela,” the prosecutor said, “I hear you had yourself a nice time yesterday, but today will not be so pleasant. I am charging you for having insulted and threatened the head of prison. It is a grave charge.” He then handed me the summons. “Do you have anything to say?” he asked. “No,” I replied. “You can speak with my attorney.” I then asked to be taken back to my cell. Prins did not say a word. I knew immediately what I would do: prepare a countersuit charging everyone from the lieutenant all the way up to the minister of justice with misconduct. I would indict the prison system as a whole as a racist institution that sought to perpetuate white supremacy. I would make the case a cause célèbre, and make them regret they had ever charged me in the first place.

I asked George Bizos to represent me, and a meeting was soon arranged. Before George’s visit I informed the authorities that I would be giving him written instructions. They asked me why and I replied frankly that I assumed the consultation room was bugged. The authorities then refused permission for me to give a written statement; I must make an oral one. I told them that they had no right to withhold permission, and the fact that they did only confirmed my suspicions.

The truth was that the authorities were afraid George would leak a written statement to the press. This was indeed part of our strategy. They were also concerned that I was using George as a conduit to communicate with Oliver in Lusaka, and assumed that the written statement would contain sensitive information. I had previously used George for such purposes, but the document in question did not contain such material. A date was set for the island’s disciplinary court, and a magistrate from Cape Town was assigned. A day before the hearing, I was told that my attorney would be arriving the following day and I would be free to give him my written statement. I met George at the head office in the morning and we briefly consulted before court was called into session. But the hearing had no sooner started than the prosecutor announced that the prison was withdrawing its case. The judge gaveled the session to a close and abruptly left the room. George and I looked at each other in surprise, and congratulated one another on an apparent victory. I was putting away my papers when another warrant officer came over and, pointing to my written statement, said, “Hand me that file.” I refused, saying it was a confidential matter between myself and my attorney. I called over the prosecutor and said: “Inform this man that these documents are protected by attorney-client privilege, and that I do not have to turn them over.” The prosecutor replied that they were, but that the case was over, court was no longer in session, and the only authority in the room was that of the warrant officer. The officer plucked the document off the table. There was nothing I could do to stop him. I believe the authorities dropped the case simply to get hold of that document — which, as they discovered, contained nothing they did not already know. As unlikely a prospect as it may have seemed, I nevertheless thought about escape the entire time I was on the island. Mac Maharaj and Eddie

Daniels, both brave and resourceful men, were always hatching plans and discussing possibilities. Most were far too dangerous, but that did not stop us from considering them. We had made certain advances. Jeff Masemola, our master craftsman, had managed to make a passkey that unlocked most of the doors in and around our section. One day, a warder had left his key on the desk in the office at the end of our corridor. Jeff took a piece of soap and made an imprint of the key. Using that outline, he took a piece of metal and filed it into the shape of the key. This key gave us access to some of the storerooms behind our cells as well as to the isolation section. But we never used it to leave our section. It was the sea, after all, that was the uncrossable moat around Robben Island.

In 1974, Mac had an idea how to cross that barrier. He had recently been taken to the dentist in Cape Town and discovered that the dentist himself was related by marriage to a well-known political prisoner. The dentist was sympathetic; he had refused to treat Mac unless Mac’s leg irons were first removed. Mac had also noticed that the window in the dentist’s second-floor waiting room was just a short drop to a small side-street where we might make a run for it.

When Mac returned, he met with a few of us and urged us to make appointments at the dentist. We did so, and learned that a day had been arranged for Mac, Wilton Mkwayi, me, and one other prisoner to go to Cape Town. The three of us were willing to make the attempt, but when Mac contacted the fourth man, he refused. We had doubts about this man’s loyalty, and it concerned me that he knew what we were planning. The three of us were taken by boat to Cape Town and then to the dentist’s office under heavy guard. All three of us had trained as soldiers and we probably had the best chance of actually executing an escape. Mac was also carrying a knife, and was prepared to use it. At the dentist’s office, the guards first cleared away all the other patients. We demanded to have our leg irons removed, and with the support of the dentist, our guardstook them off.

Mac led us over to the window and pointed out the street that was our escape route. But something about the street bothered Mac as soon as he saw it: we were in the center of Cape Town in the middle of the day, and yet the street was empty. When he had been here before, the street had been filled With traffic. “It’s a setup,” Mac whispered. I, too, had the sense that something was not right, and I agreed with Mac. Wilton, whose adrenaline was flowing, said Mac was talking nonsense. “Madiba, you’re losing your nerve,” he said. But I agreed with Mac, and the three of us simply ended up having our teeth examined. The dentist was curious as to why I had come, because my teeth were fine.

While Mac considered the most practical escape plans, Eddie Daniels hatched the most imaginative ones. During the early years, airplanes were not permitted to fly over the island. But by the mid-1970s, we noticed that not only were planes flying over our heads, but helicopters on their way to and from the tankers that sailed off the coast. Eddie came to me with a plan that would involve the organization using a helicopter, painted with the

South African military colors, to pick me up on the island and then deposit me on the roof of a friendly foreign embassy in Cape Town where I would seek asylum. It was not an ill-conceived plan, and I told Eddie he should smuggle out the suggestion to Oliver in Lusaka. Eddie did manage to get his idea to Lusaka, but we never received a response.

 
pp. 559-566

 

 78

 See: Mac Maharaj on Mandela, Zuma and South Africa (Alec Russell 2015)
https://www.ft.com/content/061882b4-338b-11e5-bdbb-35e55cbae175#axzz3h6zjRcP4


Birthday celebrations were bare-bones affairs on Robben Island. In lieu of cake and gifts, we would pool our food and present an extra slice of bread or cup of coffee to the birthday honoree. Fikile Bam and I were born on the same date, July 18, and I would save a few sweets that I had purchased at Christmas for the two of us to share on our mutual anniversary. My fiftieth birthday had passed without much notice in 1968, but in 1975, when I turned fifty-seven, Walter and Kathy approached me with a long-term plan that would make my sixtieth birthday more memorable.

One of the issues that always concerned us was how to keep the idea of the struggle before the people. During the previous decade, the government had silenced most of the radical press, and there remained a prohibition on publishing the words or pictures of any banned or imprisoned individuals. An editor could go to jail and his newspaper be shuttered for publishing so much as a snapshot of me or my colleagues.

One day, Kathy, Walter, and myself were talking in the courtyard when they suggested that I ought to write my memoirs. Kathy noted that the perfect time for such a book to be published would be on my sixtieth birthday. Walter said that such a story, if told truly and fairly, would serve to remind people of what we had fought and were still fighting for. He added that it could become a source of inspiration for young freedom fighters.

The idea appealed to me, and during a subsequent discussion, I agreed to go ahead.

When I decide to do something, I like to start immediately, and I threw myself into this new project. I adopted a rather unorthodox work schedule: I would write most of the night and sleep during the day. During the first week or two, I would take a nap after dinner, awake at ten o’clock, and then write until it was time for breakfast. After working at the quarry, I would then sleep until dinner, and the process would begin again. After a few weeks of this, I notified the authorities that I was not feeling well and would not be going to the quarry. They did not seem to care, and from then on I was able to sleep most of the day.

We created an assembly line to process the manuscript. Each day I passed what I wrote to Kathy, who reviewed the manuscript, and then read it to Walter. Kathy then wrote their comments in the margins. Walter and Kathy have never hesitated to criticize me, and I took their suggestions to heart, often incorporating their changes. This marked-up manuscript was then given to Laloo Chiba, who spent the next night transferring my writing to his own almost microscopic shorthand, reducing ten pages of foolscap to a single small piece of paper. It would be Mac’s job to smuggle the manuscript to the outside world.

The warders grew suspicious. They went to Mac and said, “What is Mandela up to? Why is he sitting up late at night?” But Mac merely shrugged his shoulders and said he had no idea. I wrote rapidly, completing a draft in four months. I did not hesitate over choosing a word or phrase. I covered the period from my birth through the Rivonia Trial, and ended with some notes about Robben Island.

I relived my experiences as I wrote about them. Those nights, as I wrote in silence, I could once again experience the sights and sounds of my youth in Qunu and Mqhekezweni; the excitement and fear of coming to Johannesburg; the tempests of the Youth League; the endless delays of the Treason Trial; the drama of Rivonia. It was like a waking dream and I attempted to transfer it to paper as simply and truthfully as I could.

Mac ingeniously hid the transcribed version of the manuscript inside the binding of a number of notebooks he used for his studies. In this way, he was able to safeguard the entire text from the authorities and smuggle it out when he was released in 1976. The arrangement was that Mac would secretly communicate when the manuscript was safely out of the country; only then would we destroy the original. In the meantime, we still had to dispose of a five-hundred-page manuscript. We did the only thing we could do: we buried it in the garden in the courtyard. Surveillance in the courtyard had become careless and sporadic. The warders usually sat in an office at the northern end talking among themselves. From that office, they could not see the southern end next to the isolation area where there was a small garden. I had casually inspected this area on my early morning walks, and it was there that I decided to bury the manuscript.

In order not to have to dig a great hole, we decided to bury the manuscript in three separate places. We divided it into two smaller segments and one larger one, wrapped each in plastic, and placed them inside empty cocoa containers. The work would have to be done quickly, and I asked Jeff Masemola to fashion some digging tools. Within a few days I was equipped with several sharp iron stakes.

One morning, after breakfast, Kathy, Walter, Eddie Daniels, and I drifted over to the garden at the southern end of the courtyard where we appeared to be having a political discussion. We were each hiding portions of the manuscript in our shirts. At a signal from me, we dropped down and began digging. I dug in the center, near a manhole cover that led to a drainpipe. When I reached the pipe, I carved out a space beneath it, and it was there that I placed the largest of the three containers. The others dug two shallower holes for their portions.

We finished just in time to line up for our march to the quarry. As I walked that morning, I felt a sense of relief that the manuscript was safely hidden. I then thought no more about it. A few weeks later, just after our wake-up call, I heard a sound in the courtyard that made me uneasy: it was the thud of picks and shovels on the ground. When we were allowed out of our cells for wash-up, I walked to the front of the corridor and managed to peer out the door and around the corner. There, at the south end of the courtyard, was a work crew from the general section. To my alarm, they were digging in the area where the manuscript was buried.

The authorities had decided to build a wall in front of the isolation section because they had discovered that the prisoners in isolation were able to communicate with us in the courtyard. The work crew was digging a shallow trench for the concrete foundation of the wall.

While washing up I managed to inform Walter and Kathy about the digging outside. Kathy thought that the main part of the manuscript, which was buried under the pipe, would probably be safe, but that the other two were vulnerable. When the drums of breakfast porridge were wheeled into the courtyard, the warders commanding the work crew ordered the men out of the yard. This was done to prevent any fraternization with the political prisoners.

With our bowls of porridge in hand, I led Walter and Kathy over to the south end of the courtyard as though I wanted to confer with them privately. The beginnings of the trench were already perilously close to the two smaller containers. At the same time, we were joined by Eddie Daniels, who immediately recognized the problem. There was only one thing to do: as inconspicuously as possible, the four of us began digging in the area where the two smaller pieces of manuscript would be. We managed to unearth the two containers rather quickly, and covered the area again with soil. To rescue the chunk of manuscript under the pipe would require more time, but we were confident that they would not find the manuscript because they would not dislodge the pipe in order to build the wall.

We hid the manuscript in our shirts as we walked back to our cells. Eddie was not going to the quarry that day, and we gave the containers to him, instructing him to destroy them as soon as possible. At great personal risk, Eddie agreed to do so. I breathed easier knowing that we had salvaged the two containers, and tried not to dwell on the remaining piece of manuscript as I worked that day.

When we returned from the quarry that afternoon, instead of washing up, which I normally did, I strolled over to the far end of the courtyard. I attempted to appear as casual as possible, but I was alarmed by what I saw. The prisoners had dug a trench that ran parallel to the wall of the isolation section and had actually removed the pipe altogether. They could not help but have uncovered the manuscript.

I must have flinched or reacted in some way that was noticeable. Unknown to me, I was being watched by a number of warders, who later said that my reaction confirmed that I knew a manuscript had been there. I returned to the corridor to wash up and told Walter and Kathy that I suspected the manuscript had been discovered. Eddie had meanwhile successfully disposed of the other two pieces.

Early the next morning, I was summoned to the office to see the commanding officer. Next to him stood a high prison official who had just arrived from Pretoria. Without any greeting whatsoever, the commanding officer announced: “Mandela, we have found your manuscript.”

I did not reply. The commanding officer then reached behind his desk and produced a sheaf of papers.

“This is your handwriting, is it not?” he demanded. Again, I remained silent.

“Mandela,” the commander said in some exasperation. “We know this is your work.”

“Well,” I replied, “you must produce some proof of that.” They scoffed at this, and said they knew the notations in the margin were made by Walter Sisulu and Ahmed Kathrada. Again, I said that they must furnish evidence if they were going to impose any penalties.

“We do not need evidence,” the commander said. “We have the evidence.”

Although he did not impose a penalty that day, a short while later, Walter, Kathy, and I were called before General Rue, the deputy commissioner of prisons, who told us that we had abused our study privileges in order to illegally write the manuscript. For that offense, our study privileges were being suspended indefinitely. As it turned out, we lost study privileges for four years. After Mac was released in December, he sent the notebooks overseas to England. He spent the next six months under house arrest in South Africa before slipping out of the country and going first to Lusaka to see Oliver, and then to London. He stayed there for six months; with a typist he reconstructed the manuscript and put together a typescript. He then returned to Lusaka and presented Oliver with a copy.

From there, the trail grows cold. I heard nothing from Lusaka about the manuscript and still do not know precisely what Oliver did with it. Although it was not published while I was in prison, it forms the spine of this memoir.

pp. 567-572

79

 

In 1976, I received an extraordinary visit: Jimmy Kruger, the minister of prisons, a prominent member of the prime minister’s cabinet, came to see me. Kruger was not only influential about prisons policy but he was critical to the government’s handling of the liberation struggle.

I had an inkling as to why he had come. The government was then engaged in a massive effort to make a success of its separate development policy, and “quasi-independent” homelands. The showpiece of separate development was the Transkei, led by my nephew and one-time benefactor, K. D. Matanzima, who had successfully repressed almost all legitimate opposition to his rule. I recalled that the commanding officer had recently said to me in a bantering way, “Mandela, you ought to retire to the Transkei and take a good long rest.”

As it turned out, that was precisely what Jimmy Kruger was proposing as well. He was a stout, blunt man, not nearly as polished as I would have expected from a cabinet minister. I approached the meeting as another opportunity to present our grievances, and at first he seemed content to listen. I began by reminding him of the letter we had sent him in 1969, which had gone unanswered. He merely shrugged. I then detailed the poor conditions on the island, reiterating once more that we were political prisoners, not criminals, and expected to be treated as such. But Kruger scoffed at this, saying, “Nah, you are all violent Communists!”

I then began to tell him a bit about the history of our organization and why we had turned to violence. It was clear that he knew almost nothing about the ANC, and what he did know was gleaned from the propaganda of the right-wing press. When I told him the organization was far older than the National Party, he was dumbfounded. I said that if he considered us Communists he should reread the Freedom Charter. He looked at me blankly. He had never heard of the Freedom Charter. I found it extraordinary that a cabinet minister should be so uninformed. Yet I should not have been surprised; Nationalist politicians routinely condemned what they didn’t understand. I raised the question of our release and reminded him of the case of the 1914 Afrikaner rebels, who had resorted to violence though they were represented in Parliament, could hold meetings, and could even vote. Even though General de Wet and General Kemp had led a force of twelve thousand and occupied towns and caused many deaths, they were both released soon after their convictions for high treason. I mentioned the case of Robey Leibbrandt, who set up an underground organization during the Second World War to oppose South Africa’s support for the Allies; he was sentenced to life imprisonment but soon pardoned. Kruger seemed as ignorant of these episodes in the history of his own people as he was of the Freedom Charter. It is difficult to negotiate with those who do not share the same frame of reference.

Kruger waved all of this aside. “That is ancient history,” he said. He came armed with a specific offer. Despite his reputation for brusqueness, he made his proposal in a deferential manner. He stated the matter simply: if I recognized the legitimacy of the Transkei government and was willing to move there, my sentence would be dramatically reduced.

I listened respectfully until he had finished. First, I said, I wholly rejected the bantustan policy, and would do nothing to support it, and second, I was from Johannesburg, and it was to Johannesburg that I would return. Kruger remonstrated with me, but to no avail. A month later he returned with the same proposal, and again I turned him down. It was an offer only a turncoat could accept.

pp. 573-574

80

 

As diligent as we were in gathering news and information, our knowledge of current events was always sketchy. Happenings in the outside world were muffled by the fact that we heard of them first through rumor; only later might they be confirmed by a newspaper account or an outside visitor.

In June of 1976, we began to hear vague reports of a great uprising in the country. The whispers were fanciful and improbable: the youth of Soweto had overthrown the military and the soldiers had dropped their guns and fled. It was only when the first young prisoners who had been involved in the June 16 uprising began to arrive on Robben Island in August that we learned what truly happened.

On June 16, 1976, fifteen thousand schoolchildren gathered in Soweto to protest the government’s ruling that half of all classes in secondary schools must be taught in Afrikaans. Students did not want to learn and teachers did not want to teach in the language of the oppressor. Pleadings and petitions by parents and teachers had fallen on deaf ears. A detachment of police confronted this army of earnest schoolchildren and without warning opened fire, killing thirteen-year-old Hector Pieterson and many others. The children fought with sticks and stones, and mass chaos ensued, with hundreds of children wounded, and two white men stoned to death.

The events of that day reverberated in every town and township of South Africa. The uprising triggered riots and violence across the country.

Mass funerals for the victims of state violence became national rallying points. Suddenly the young people of South Africa were fired with the spirit of protest and rebellion. Students boycotted schools all across the country. ANC organizers joined with students to actively support the protest.

Bantu Education had come back to haunt its creators, for these angry and audacious young people were its progeny.

In September, the isolation section was filled with young men who had been arrested in the aftermath of the uprising. Through whispered conversations  in an adjacent hallway we learned firsthand what had taken place. My comrades and I were enormously cheered; the spirit of mass protest that had seemed dormant through the 1960s was erupting in the 1970s. Many of these young people had left the country to join our own military movement, and then smuggled themselves back home. Thousands of them were trained in our camps in Tanzania, Angola, and Mozambique. There is nothing so encouraging in prison as learning that the people outside are supporting the cause for which you are inside.

These young men were a different breed of prisoner than we had ever seen before. They were brave, hostile, and aggressive; they would not take orders, and shouted “Amandla!” at every opportunity. Their instinct was to confront rather than cooperate. The authorities did not know how to handle them, and they turned the island upside down. During the Rivonia Trial, I remarked to a security policeman that if the government did not reform itself, the freedom fighters who would take our place would someday make the authorities yearn for us. That day had indeed come on Robben Island.

In these young men we saw the angry revolutionary spirit of the times. I had had some warning. At a visit with Winnie a few months before, she had managed to tell me through our coded conversation that there was a rising class of discontented youth who were militant and Africanist in orientation. She said they were changing the nature of the struggle and that I should be aware of them.

The new prisoners were appalled by what they considered the barbaric conditions of the island, and said they could not understand how we could live in such a way. We told them that they should have seen the island in 1964. But they were almost as skeptical of us as they were of the authorities. They chose to ignore our calls for discipline and thought our advice feeble and unassertive.

It was obvious that they regarded us, the Rivonia Trialists, as moderates. After so many years of being branded a radical revolutionary, to be perceived as a moderate was a novel and not altogether pleasant feeling. I knew that I could react in one of two ways: I could scold them for their impertinence or I could listen to what they were saying. I chose the latter.

When some of these men, such as Strini Moodley of the South African Students’ Organization and Saths Cooper of the Black People’s Convention, came into our section, I had them give us papers on their movement and philosophy. I wanted to know what had brought them to the struggle, what motivated them, what their ideas were for the future.

Shortly after their arrival on the island, the commanding officer came to me and asked me as a favor to address the young men. He wanted me to tell them to restrain themselves, to recognize the fact that they were in prison and to accept the discipline of prison life. I told him that I was not prepared to do that. Under the circumstances, they would have regarded me as a collaborator of the oppressor.

These fellows refused to conform to even basic prison regulations. One day I was at the Head Office conferring with the commanding officer. As I was walking out with the major, we came upon a young prisoner being interviewed by a prison official. The young man, who was no more than eighteen years old, was wearing his prison cap in the presence of senior officers, a violation of regulations. Nor did he stand up when the major entered the room, another violation.

The major looked at him and said, “Please, take off your cap.” The prisoner ignored him. Then in an irritated tone, the major said, “Take off your cap.” The prisoner turned and looked at the major, and said, “What for?” I could hardly believe what I had just heard. It was a revolutionary question: What for? The major also seemed taken aback, but managed a reply.

“It is against regulations,” he said. The young prisoner responded, “Why do you have this regulation? What is the purpose of it?” This questioning on the part of the prisoner was too much for the major, and he stomped out of the room, saying, “Mandela, you talk to him.” But I would not intervene on his behalf, and simply bowed in the direction of the prisoner to let him know that I was on his side.

This was our first exposure to the Black Consciousness Movement. With the banning of the ANC, PAC, and Communist Party, the Black Consciousness Movement helped fill a vacuum among young people. Black Consciousness was less a movement than a philosophy and grew out of the idea that blacks must first liberate themselves from the sense of psychological inferiority bred by three centuries of white rule. Only then could the people rise up in confidence and truly liberate themselves from repression. While the Black Consciousness Movement advocated a nonracial society, they excluded whites from playing a role in achieving that society. These concepts were not unfamiliar to me: they closely mirrored ideas I myself held at the time of the founding of the ANC Youth League a quarter-century before. We, too, were Africanists; we, too, stressed ethnic pride and racial self-confidence; we, too, rejected white assistance in the struggle. In many ways, Black Consciousness represented the same response to the same problem that had never gone away.

But just as we had outgrown our Youth League outlook, I was confident that these young men would transcend some of the strictures of Black Consciousness. While I was encouraged by their militancy, I thought that their philosophy, in its concentration on blackness, was exclusionary, and represented an intermediate view that was not fully mature. I saw my role as an elder statesman who might help them move on to the more inclusive ideas of the Congress Movement. I knew also that these young men would eventually become frustrated because Black Consciousness offered no program of action, no outlet for their protest.

Although we viewed the ranks of the BCM as a fertile ground for the ANC, we did not attempt to recruit these men. We knew that this would alienate both them and the other parties on the island. Our policy was to be friendly, to take an interest, to compliment them on their achievements, but not to proselytize. If they came to us and asked questions — “What is the ANC policy on the bantustans?” “What does the Freedom Charter say about nationalization?” — we would answer them — and a great many of them did come to us with questions.

I myself contacted some of these men through smuggled notes. I spoke with some who were from the Transkei and asked questions about my old home. Some of the men who arrived were already well known in the struggle. I had heard reports of the bravery of Patrick “Terror” Lekota, a leader of the South African Students’ Organization, and sent him a note of welcome to Robben Island.

Terror’s nickname comes from his prowess on the soccer field, but he was just as formidable in a debate. He disagreed with some of his colleagues on the issue of racial exclusiveness and inched closer to the ideas of the ANC. Once on the island, Terror decided that he wanted to join us, but we discouraged him — not because we did not want him but because we thought such a maneuver would create tensions in the general section.

But Terror would not take no for an answer and publicly switched his allegiance to the ANC. One day, not long afterward, he was assaulted with a garden fork by disgruntled BC members. After he was treated, the authorities charged the attackers and planned to put them on trial. But in the interest of harmony, we advised Terror not to lodge a complaint. He agreed, and refused to testify against those who had hurt him. The case was dropped. Such a trial, I felt, would only play into the hands of the authorities. I wanted these young men to see that the ANC was a great tent that could accommodate many different views and affiliations.

After that incident, the floodgates seemed to open and dozens of BC men decided to join the ANC, including some of those who had planned the attack on Terror. Terror rose to the top of the ANC hierarchy in the general section, and was soon teaching ANC policies to other prisoners. The courage and vision of men like Lekota confirmed to us that our views remained potent, and still represented the best hope for unifying the liberation struggle as a whole.

Political feuding continued in F and G. We learned of a clash among the ANC, the PAC, and the BCM in the general section. A number of ANC people had been beaten. A large number of ANC members were charged by the authorities, and a trial was set for the island’s administrative court.

The ANC men brought in an outside lawyer to handle the case. Although I had not witnessed the fight, I was asked to be a character witness. This was a troubling prospect. While I was more than willing to give testimonials for my comrades, I did not want to take any action that would heighten the bitterness between the ANC, the PAC, and the BCM.

I regarded my role in prison not just as the leader of the ANC, but as a promoter of unity, an honest broker, a peacemaker, and I was reluctant to take a side in this dispute, even if it was the side of my own organization. If I testified on behalf of the ANC, I would jeopardize my chances of bringing about reconciliation among the different groups. If I preached unity, I must act like a unifier, even at the risk of perhaps alienating some of my own colleagues.

I decided not to testify. This disappointed some of my colleagues, but I thought the issue was serious enough to risk their displeasure. It was more important to show the young Black Consciousness men that the struggle was indivisible and that we all had the same enemy

pp. 575-580

 

81

 
 
In their anxiousness to deal with these young lions, the authorities more or less let us fend for ourselves. We were in the second year of a goslow strike at the quarry, demanding a complete end to all manual labor. Our requirement was for the right to do something useful with our days, like studying or learning a trade. We no longer even went through the motions of working at the quarry; we simply talked among ourselves. In early 1977, the authorities announced the end of manual labor. Instead, we could spend our days in our section. They arranged some type of work for us to do in the courtyard, but it was merely a fig leaf to hide their capitulation.

This victory was the combined result of our own unceasing protests and simple logistics. The authorities normally preferred to have a ratio of one warder for every three prisoners. Even before the arrival of the post-Soweto prisoners, there was a shortage of warders, and the rebellious young men required even greater supervision. They were so bold that each man seemed to require his own warder. If we remained in our section, we required less supervision.

The end of manual labor was liberating. I could now spend the day reading, writing letters, discussing issues with my comrades, or formulating legal briefs. The free time allowed me to pursue what became two of my favorite hobbies on Robben Island: gardening and tennis.

To survive in prison, one must develop ways to take satisfaction in one’s daily life. One can feel fulfilled by washing one’s clothes so that they are particularly clean, by sweeping a hallway so that it is empty of dust, by organizing one’s cell to conserve as much space as possible. The same pride one takes in more consequential tasks outside of prison one can find in doing small things inside prison.

Almost from the beginning of my sentence on Robben Island, I asked the authorities for permission to start a garden in the courtyard. For years, they refused without offering a reason. But eventually they relented, and we were able to cut out a small garden on a narrow patch of earth against the far wall. The soil in the courtyard was dry and rocky. The courtyard had been constructed over a landfill, and in order to start my garden, I had to excavate a great many rocks to allow the plants room to grow. At the time, some of my comrades jested that I was a miner at heart, for I spent my days at the  quarry and my free time digging in the courtyard.

The authorities supplied me with seeds. I initially planted tomatoes, chilies, and onions — hardy plants that did not require rich earth or constant care. The early harvests were poor, but they soon improved. The authorities did not regret giving permission, for once the garden began to flourish, I often provided the warders with some of my best tomatoes and onions.

While I have always enjoyed gardening, it was not until I was behind bars that I was able to tend my own garden. My first experience in the garden was at Fort Hare where, as part of the university’s manual labor requirement, I worked in one of my professors’ gardens and enjoyed the contact with the soil as an antidote to my intellectual labors. Once I was in Johannesburg studying and then working, I had neither the time nor the space to cultivate a garden.

I began to order books on gardening and horticulture. I studied different gardening techniques and types of fertilizer. I did not have many of the materials that the books discussed, but I learned through trial and error. For a time, I attempted to grow peanuts, and used different soils and fertilizers, but finally I gave up. It was one of my only failures. A garden was one of the few things in prison that one could control. To plant a seed, watch it grow, to tend it and then harvest it, offered a simple but enduring satisfaction. The sense of being the custodian of this small patch of earth offered a small taste of freedom. In some ways, I saw the garden as a metaphor for certain aspects of my life. A leader must also tend his garden; he, too, plants seeds, and then watches, cultivates, and harvests the result. Like the gardener, a leader must take responsibility for what he cultivates; he must mind his work, try to repel enemies, preserve what can be preserved, and eliminate what cannot succeed.

I wrote Winnie two letters about a particularly beautiful tomato plant, how I coaxed it from a tender seedling to a robust plant that produced deep red fruit. But, then, either through some mistake or lack of care, the plant began to wither and decline, and nothing I did would bring it back to health. When it finally died, I removed the roots from the soil, washed them, and buried them in a corner of the garden. I narrated this small story at great length. I do not know what she read into that letter, but when I wrote it I had a mixture of feelings: I did not want our relationship to go the way of that plant, and yet I felt that I had been unable to nourish many of the most important relationships in my life.

Sometimes there is nothing one can do to save something that must die. One unanticipated result of ending manual labor was that I began to gain weight. Though we were doing barely enough labor at the quarry to work up a sweat, the walk there and back was enough to keep me trim.

I have always believed that exercise is not only a key to physical health but to peace of mind. Many times in the old days I unleashed my anger and frustration on a punching bag rather than taking it out on a comrade or even a policeman. Exercise dissipates tension, and tension is the enemy of serenity. I found that I worked better and thought more clearly when I was in good physical condition, and so training became one of the inflexible disciplines of my life. In prison, having an outlet for one’s frustrations wasabsolutely essential.

Even on the island, I attempted to follow my old boxing routine of doing roadwork and muscle-building from Monday through Thursday and then resting for the next three days. On Monday through Thursday, I would do stationary running in my cell in the morning for up to forty-five minutes. I would also perform one hundred fingertip push-ups, two hundred sit-ups, fifty deep kneebends, and various other calisthenics.

In my letters to my children, I regularly urged them to exercise, to play some fast-moving sport like basketball, soccer, or tennis to take their mind off whatever might be bothering them. While I was not always successful with my children, I did manage to influence some of my more sedentary colleagues. Exercise was unusual for African men of my age and generation. After a while, even Walter began to take a few turns around the courtyard in the morning. I know that some of my younger comrades looked at me and said to themselves, “If that old man can do it, why can’t I?” They too began to exercise.

From the very first meetings I had with outside visitors and the International Red Cross, I stressed the importance of having the time and facilities for proper exercise. Only in the mid-1970s, under the auspices of the International Red Cross, did we begin to receive things like volleyball equipment and a Ping-Pong table.

At roughly the same time we finished working at the quarry, one of the warders had the idea of converting our courtyard into a tennis court. Its dimensions were perfect. Prisoners from the general section painted the cement surface green and then fashioned the traditional configuration of white lines. A few days later a net was put up and suddenly we had our own Wimbledon in our front yard.

I had played a bit of tennis when I was at Fort Hare, but I was by no means an expert. My forehand was relatively strong, my backhand regrettably weak. But I pursued the sport for exercise, not style; it was the best and only replacement for the walks to and from the quarry. I was one of the first in our section to play regularly. I was a back-court player, only rushing the net when I had a clean slam.

Once manual labor ended, I had much more time for reading, but the books I had been using were now out-of-bounds. When my studies were canceled, I was still in the midst of pursuing my LL.B. at the University of London. I had started studying for the LL.B. during the Rivonia Trial and the suspension of study privileges for four years would undoubtedly assure me of the university record for the most number of years pursuing that degree.

But the suspension of study privileges had an unintended benefit, and that was that I began to read books that I would not otherwise have read.  Instead of poring over tomes about contract law, I was now absorbed by novels.

I did not have an unlimited library to choose from on Robben Island. We had access to many unremembered mysteries and detective novels and all the works of Daphne du Maurier, but little more. Political books were off-limits. Any book about socialism or communism was definitely out. A request for a book with the word red in the title, even if it was Little Red Riding Hood, would be rejected by the censors. War of the Worlds by H. G. Wells, though it is a work of science fiction, would be turned down because the word war appeared in its title.

From the first, I tried to read books about South Africa or by South African writers. I read all the unbanned novels of Nadine Gordimer and learned a great deal about the white liberal sensibility. I read many American novels, and recall especially John Steinbeck’s The Grapes of Wrath, in which I found many similarities between the plight of the migrant workers in that novel and our own laborers and farmworkers.

One book that I returned to many times was Tolstoy’s great work, War and Peace. (Although the word war was in the title, this book was permitted.) I was particularly taken with the portrait of General Kutuzov, whom everyone at the Russian court underestimated. Kutuzov defeated Napoleon precisely because he was not swayed by the ephemeral and superficial values of the court, and made his decisions on a visceral understanding of his men and his people. It reminded me once again that to truly lead one’s people one must also truly know them
 

pp. 581-585

 

 

82

 

IN THE WAKE of the Soweto student uprising, I learned that Winnie, along with my old friend and physician, Dr. Nthato Motlana, had become involved with the Black Parents Association, an organization of concerned local professionals and church leaders who acted as a guiding hand and intermediary for the students. The authorities seemed to be as wary of the parents association as of the young rebels. In August, less than two months after the student revolt, Winnie was detained under the Internal Security Act and imprisoned without charge in the Fort in Johannesburg, where she was held for five months. During that time, I was able to write to her and my daughters, who were at boarding school in Swaziland, expressing support and solidarity. I was greatly distressed by her imprisonment, though she was apparently not mistreated this time and emerged from jail in December even firmer in her commitment to the struggle.

Though banned, Winnie picked up where she left off, and the authorities were dismayed about her popularity with the young radicals of Soweto. They were determined to lessen her influence and did it with a brazen and shameless act: they sent her into internal exile. On the night of May 16, 1977, police cars and a truck pulled up outside of the house in Orlando West and began loading furniture and clothing into the back of the truck.

This time Winnie was not being arrested, or detained, or interrogated; she was being banished to a remote township in the Free State called Brandfort. I discovered the details from Kathy, wo had been given the information from a visiting Hindu priest.

Brandfort is about two hundred fifty miles southwest of Johannesburg, just north of Bloemfontein, in the Free State. After a long and rough ride, Winnie, Zindzi, and all their possessions were dumped in front of a three-room tin-roofed shack in Brandfort’s bleak African township, a desperately poor and backward place where the people were under the thumb of the local white farmers. Winnie was regarded with wariness and trepidation. The local language was Sesotho, which Winnie did not speak.

Her new circumstances saddened and angered me. At least when she was home in Soweto, I could picture her cooking in the kitchen or reading in the lounge, I could imagine her waking up in the house I knew so well. That was a source of comfort to me. In Soweto, even if she was banned, there were friends and family nearby. In Brandfort she and Zindzi would be alone.

I had passed through this township once on my way to Bloemfontein, and took no notice of it. There was nothing memorable in its all too typical poverty and desolateness. I did not know at the time how familiar the address — house number 802, Brandfort — would one day become to me.

Once again, I felt as though Winnie and I were in prison at the same time. Life in Brandfort was hard, as I learned from Winnie’s letters. They had no heat, no toilet, no running water. The township had no shops and the stores in town were hostile to African customers. The whites for the most part were Afrikaans-speaking and deeply conservative.

Winnie and Zindzi were under constant police surveillance and intermittent harassment. Within a few months Zindzi — who was not banned — was upset by the security police’s intimidation. In September, with the help of Winnie’s lawyers, I brought an urgent application for an interdict against the local Brandfort security police to restrain them from harassing my daughter. Affidavits filed before the judge described policemen bursting into the house and threatening Zindzi. The judge ruled that Zindzi could receive visitors in peace.

Winnie is a resilient person, and within a relatively short time, she had won over the people of the township, including some sympathetic whites in the vicinity. She supplied food to the people in the township with the help of Operation Hunger, started a crèche or nursery school for the township’s children, and raised funds to create a medical clinic in a place where few people had ever seen a doctor.

In 1978, Zeni, my second-youngest daughter and my first child with Winnie, married Prince Thumbumuzi, a son of King Sobhuza of Swaziland. They had met while Zeni was away at school. Being in prison, I was not able to fulfill the father’s traditional duties. In our culture, the father of the bride must interview the prospective groom and assess his prospects. He must also determine lobola, the bride-price, which is paid by the groom to the bride’s family. On the wedding day itself, the father gives away his daughter. Although I had no doubts about the young man, I asked my friend and legal adviser George Bizos to be a stand-in for me. I instructed George to interview the prince about how he intended to look after my daughter.

George met with the prince in his office and then arranged to consult with me on Robben Island. Because Zeni was under twenty-one years of age, it was necessary for me to give my legal consent for her to marry. I met George in the consulting room and he was surprised to find a warder in the consulting room with us. I explained that this was according to regulations because this was considered a family visit not a legal one. I jestingly reassured George by saying that I had no secrets from my guards.

George reported how much the two children loved one another and the bright prospects of my future son-in-law. His father, King Sobhuza, was an enlightened traditional leader and also a member of the ANC. As George relayed to me some of the requirements made by the young man’s family, he was at pains to point out that the boy was a Swazi prince. I told George to tell the young man that he was getting a Thembu princess.

There was a tremendous advantage in Zeni’s becoming a member of the Swazi royal family: she was immediately granted diplomatic privileges and could visit me virtually at will. That winter, after she and Thumbumuzi were married, they came to see me, along with their newborn baby daughter. Because of the prince’s status, we were allowed to meet one another in the consulting room, not the normal visiting area where one is separated from one’s family by thick walls and glass. I waited for them with some nervousness.

It was a truly wondrous moment when they came into the room. I stood up, and when Zeni saw me, she practically tossed her tiny daughter to her husband and ran across the room to embrace me. I had not held my now-grown daughter virtually since she was about her own daughter’s age. It was a dizzying experience, as though time had sped forward in a science fiction novel, to suddenly hug one’s fully grown child. I then embraced my new son and he handed me my tiny granddaughter whom I did not let go of for the entire visit. To hold a newborn baby, so vulnerable and soft in my rough hands, hands that for too long had held only picks and shovels, was a profound joy. I don’t think a man was ever happier to hold a baby than I was that day.

The visit had a more official purpose and that was for me to choose a name for the child. It is a custom for the grandfather to select a name, and the one I had chosen was Zaziwe — which means “Hope.” The name had special meaning for me, for during all my years in prison hope never left me — and now it never would. I was convinced that this child would be a part of a new generation of South Africans for whom apartheid would be a distant memory — that was my dream.

pp. 590-594

 

83


 

I do not know whether it was the upheaval inside the prison after the Soweto uprising or the upheaval in my family’s life outside of prison, but in the year or two following 1976 I was in a dreamy, nostalgic state of mind. In prison, one has time to review the past, and memory becomes both friend and foe. My memory transported me into moments of both great joy and sadness. My dream life became very rich, and I seemed to pass entire nights reliving the high and low times of the old days.

I had one recurring nightmare. In the dream, I had just been released from prison — only it was not Robben Island, but a jail in Johannesburg. I walked outside the gates into the city and found no one there to meet me. In fact, there was no one there at all, no people, no cars, no taxis. I would then set out on foot toward Soweto. I walked for many hours before arriving in Orlando West, and then turned the corner toward 8115. Finally, I would see my home, but it turned out to be empty, a ghost house, with all the doors and windows open, but no one at all there.

But not all my dreams of release were so dark. In 1976 I wrote to Winnie of a happier vision.


The night of 24 February, I dreamt arriving at 8115 finding the house full of youth dancing away to a mixture of jive and infiba. I caught all of them by surprise as I walked in unexpectedly. Some greeted me warmly, whilst others simply melted away shyly. I found the bedroom equally full with members of the family and close friends. You were relaxing in bed, with Kgatho [my son Makgatho], looking young and sleeping against the opposite wall. Perhaps in that dream I was recalling the two weeks in December 1956 when he was six and when I left Makhulu [Evelyn’s mother] alone in the house. He was living with his mother in O.E. [Orlando East] then, but a few days before I came back he joined Makhulu and slept in my bed. He was missing me very much and using the bed must have relieved the feeling of longing a bit.


While I took joy from dwelling on happy moments, I rued the pain I had often caused my family through my absence. Here is another letter from 1976.


As I woke up on the morning of 25 February I was missing you and the children a great deal as always. These days I spend quite some time thinking of you both as Dadewethu [Sister], Mum, pal and mentor. What you perhaps don’t know is how I often think and actually picture in my mind all that makes you up physically and spiritually — the loving remarks which came daily and the blind eye you’ve always turned against those numerous irritations that would have frustrated another woman. . . . I even remember a day when you were bulging with Zindzi, struggling to cut your nails. I now recall those incidents with a sense of shame. I could have done it for you. Whether or not I was conscious of it, my attitude was: I’ve done my duty, a second brat is on the way, the difficulties you are now facing as a result of your physical condition are all yours. My only consolation is the knowledge that I then led a life where I’d hardly enough time even to think. Only I wonder what it’ll be like when I return. . . . Your beautiful photo still stands about two feet above my left shoulder as I write this note. I dust it carefully every morning, for to do so gives me the pleasant feeling that I’m caressing you as in the old days. I even touch your nose with mine to recapture the electric current that used to flush through my blood whenever I did so. Nolitha stands on the table directly opposite me. How can my spirits ever be down when I enjoy the fond attentions of such wonderful ladies.

Nolitha was the one person who was not a member of the family whose photo I kept. I revealed the secret of her identity to my daughter Zindzi in another letter from 1976.

By the way, has Mum ever told you about Nolitha, the other lady in my cell from the Andaman Islands? She keeps you, Zeni, Ndindi and Nandi, Mandla [these last three are grandchildren], Maki and Mum company. It’s one matter over which Mum’s comments are surprisingly economic. She regards the pygmy beauty as some sort of rival and hardly suspects that I took her picture out of the National Geographic.


I thought continually of the day when I would walk free. Over and over, I fantasized about what I would like to do. This was one of the pleasantest
ways to pass the time. I put my daydreams on paper, again in 1976.


I wish I could drive you on a long, long journey just as I did on 12/6/58, with the one difference that this time I’d prefer us to be alone. I’ve been away from you for so long that the very first thing I would like to do on my return would be to take you away from that suffocating atmosphere, drive you along carefully, so that you could have the opportunity of breathing fresh and clean air, seeing the beauty spots of South Africa, its green grass and trees, colourful wild flowers, sparkling streams, animals grazing in the veld and be able to talk to the simple people we meet along the road. Our first stop would be to the place where Ma Radebe and CK [Winnie’s mother and father] sleep. I hope they lie next to each other.
Then I would be able to pay my respects to those who have made it possible for me to be as happy and free as I am now. Perhaps the stories I’ve so much wanted to tell you all these years would begin there. The atmosphere should probably sharpen your ears and restrain me to concentrate on those aspects which are tasty, edifying and constructive. Thereafter, we would adjourn and resume next to Mphakanyiswa and Nosekeni [my parents] where the environment would be similar. I believe we would then be fresh and solid as we drive back to 8115.


When the authorities began to allow us to receive photographs of immediate family members in the early 1970s, Winnie sent me an album. Whenever I received a photograph of Winnie, the children, or the grandchildren, I would carefully paste it in. I cherished this album; it was the one way that I could see those I loved whenever I wanted.

But in prison no privilege comes without some accompanying impediment. Though I was permitted to receive pictures and to keep the album, warders would often search my cell and confiscate pictures of Winnie. Eventually, however, the practice of seizing pictures ceased, and I built up my album so that it was thick with pictures of my entire family.

I do not remember who first asked to borrow my photo album, but it was undoubtedly someone in my section. I happily loaned it, and someone else asked, and then someone else. Soon it became so widely known that I possessed a photo album that I was receiving requests from men in F and G.

The men of F and G rarely received visitors or even letters, and it would have been ungenerous to deny them this window on the world. But before long I found that my precious photo album was in tatters, and that many of my irreplaceable photographs had been removed. These men were desperate to have something personal in their cells and could not help themselves. Each time this happened, resolved to build up my album once more.

Sometimes men would just ask me for a photograph rather than the album. I recall one day a young BC fellow from the general section who was bringing us food took me aside and said, “Madiba, I would like a photograph.” I said fine, I would send him one. “When?” he said rather brusquely. I replied that I would try to send it that weekend. This seemed to satisfy him, and he began to walk away, but suddenly he turned round and said, “Look, don’t send me a photograph of the old lady. Send me one of the young girls, Zindzi or Zeni — remember, not the old lady!"

 pp. 590-594

 

84

 

 

In 1978, after we had spent almost fifteen years agitating for the right to receive news, the authorities offered us a compromise. Instead of permitting us to receive newspapers or listen to radio, they started their own radio news service, which consisted of a daily canned summary of the news read over the prison’s intercom system.

The broadcasts were far from objective or comprehensive. Several of the island’s censors would compile a brief news digest from other daily radio bulletins. The broadcasts consisted of good news for the government and bad news for all its opponents.

The first broadcast opened with a report about the death of Robert Sobukwe. Other early reports concerned the victories of Ian Smith’s troops in Rhodesia and detentions of government opponents in South Africa. Despite the slanted nature of the news, we were glad to have it, and prided ourselves on reading between the lines and making educated guesses based on the obvious omissions.

That year, we learned via the intercom that P. W. Botha had succeeded John Vorster as prime minister. What the warders did not tell us was that Vorster resigned as a result of press revelations about the Department of Information's misuse of government funds. I knew little about Botha apart  from the fact that he had been an aggressive defense minister and had supported a military strike into Angola in 1975. We had no sense that he would be a reformer in any way.

I had recently read an authorized biography of Vorster (this was one of the books the prison library did have) and found that he was a man willing to pay for his beliefs; he went to prison for his support of Germany during the Second World War. We were not sorry to see Vorster go. He had escalated the battle against freedom to new heights of repression.

But even without our expurgated radio broadcast, we had learned what the authorities did not want us to know. We learned of the successful liberation struggles in Mozambique and Angola in 1975 and their emergence as independent states with revolutionary governments. The tide was turning our way.

In keeping with the increased openness on the island, we now had our own cinema. Almost every week, we watched films on a sheet in a large room adjacent to our corridor. Later, we had a proper screen. The films were a wonderful diversion, a vivid escape from the bleakness of prison life. The first films we saw were silent, black-and-white Hollywood action movies and westerns that were even before my time. I recall one of the first ones was The Mark of Zorro, with the swashbuckling Douglas Fairbanks, a movie that was made in 1920. The authorities seemed to have a weakness for historical films, particularly ones with a stern moral message. Among the early films we saw — now in color, with dialogue — were The Ten Commandments with Charlton Heston as Moses, The King and I, with Yul Brynner, and Cleopatra, with Richard Burton and Elizabeth Taylor.

We were intrigued by The King and I, for to us it depicted the clash between the values of East and West, and seemed to suggest that the West had much to learn from the East. Cleopatra proved controversial; many of my comrades took exception to the fact that the queen of Egypt was depicted by a raven-haired, violet-eyed American actress, however beautiful. The detractors asserted that the movie was an example of Western propaganda that sought to erase the fact that Cleopatra was an African woman. I related how on my trip to Egypt I saw a splendid sculpture of a young, ebony-skinned Cleopatra.

Later, we also saw local South African films with black stars whom we all knew from the old days. On those nights, our little makeshift theater echoed with the shouts, whistles, and cheers that greeted the appearance of an old friend on screen. Later, we were permitted to select documentaries — a form that I preferred — and I began to skip the conventional films. (Although I would never miss a movie with Sophia Loren in it.) The documentaries were ordered from the state library and usually selected by Ahmed Kathrada, who was our section’s librarian. I was particularly affected by a documentary we saw about the great naval battles of World War II, which showed newsreel footage of the sinking of the H.M.S. Prince of Wales by the Japanese. What moved me most was a brief image of Winston Churchill weeping after he heard the news of the loss of the British vessel. The image stayed in my memory a long time, and demonstrated to me that there are times when a leader can show sorrow in public, and that it will not diminish him in the eyes of his people.

One of the documentaries we watched concerned a controversial American motorcycle group, the Hell’s Angels. The film depicted the Hell’s Angels as reckless, violent, and antisocial, and the police as decent, upstanding, and trustworthy. When the film ended, we immediately began to discuss its meaning. Almost without exception the men criticized the Hell’s Angels for their lawless ways. But then Strini Moodley, a bright, young Black Consciousness member, stood up and accused the assembled group of being out of touch with the times, for the bikers represented the
 equivalent of the Soweto students of 1976 who rebelled against the authorities. He reproached us for being elderly middle-class intellectuals who identified with the movie’s right-wing authorities instead of with the bikers.


Strini’s accusations caused a furor, and a number of men rose to speak against him, saying the Hell’s Angels were indefensible and it was an insult to compare our struggle with this band of amoral sociopaths. But I considered what Strini said, and while I did not agree with him, I came to his defense. Even though the Hell’s Angels were unsympathetic, they were the rebels against the authorities, unsavory rebels though they were.

I was not interested in the Hell’s Angels, but the larger question that concerned me was whether we had, as Strini suggested, become stuck in a mind-set that was no longer revolutionary. We had been in prison for more than fifteen years; I had been in prison for nearly eighteen. The world that we left was long gone. The danger was that our ideas had become frozen in time. Prison is a still point in a turning world, and it is very easy to remain in the same place in jail while the world moves on. I had always attempted to remain open to new ideas, not to reject a position because it was new or different. During our years on the island we kept up a continuing dialogue about our beliefs and ideas;  we debated them, questioned them, and thereby refined them. I did not think we had stayed in one place; I believe we had evolved.

Although Robben Island was becoming more open, there was as yet still no sign that the state was reforming its views. Even so, I did not doubt that I would someday be a free man. We may have been stuck in one place, but I was confident the world was moving toward our position, not away from it. The movie reminded me once again that on the day I did walk out of prison, I did not want to appear to be a political fossil from an age long past.

It took fifteen years, but in 1979, the authorities announced over the intercom system that the diet for African, Coloured, and Indian prisoners would henceforth be the same. But just as justice delayed is justice denied, a reform so long postponed and so grudgingly enacted was hardly worth celebrating.

All prisoners were to receive the same amount of sugar in the morning: a spoonful and a half. But instead of simply increasing the African quota, the authorities reduced the amount of sugar that Coloured and Indian prisoners received by half a spoonful, while adding that amount for African prisoners. A while before, African prisoners had begun to receive bread in the morning, but that made little difference. We had been pooling bread for years.

Our food had already improved in the previous two years, but not because of the authorities. In the wake of the Soweto uprising, the authorities had decided that the island would become the exclusive home of South Africa’s “security prisoners.” The number of general prisoners had been drastically reduced. As a result, political prisoners were recruited to work in the kitchen for the first time. Once political prisoners were in the kitchen, our diet improved dramatically. This was not because they were better chefs, but because the smuggling of food immediately stopped. Instead of siphoning off food for themselves or to bribe the warders, the new cooks used all the food allotted us. Vegetables became more abundant, and chunks of meat began to appear in our soups and stews. Only then did we realize we should have been eating such food for years

pp. 595-599

 

 

85

 

In the Summer of 1979, I was playing tennis in the courtyard, when my opponent hit a cross-court shot that I strained to reach. As I ran across the court, I felt a pain in my right heel that was so intense I had to stop playing. For the next few days I walked with a severe limp.

I was examined by a doctor on the island who decided I should go to Cape Town to see a specialist. The authorities had become more solicitous of our health, afraid that if we died in prison they would be condemned by the international community.

Although under normal circumstances I and the other men would relish a visit to Cape Town, going as a prisoner was altogether different. I was handcuffed and kept in a remote corner of the boat surrounded by five armed warders. The sea was rough that day, and the boat shuddered at every wave. About midway between the island and Cape Town, I thought we were in danger of capsizing. I spied a lifejacket behind two warders young enough to be my grandsons. I said to myself, “If this boat goes under, I will commit my last sin on earth and run over those two boys to get that lifejacket.” But in the end, it was unnecessary.

On the docks, we were met by more armed guards and a small crowd. It is a humiliating experience to watch the fear and disgust on ordinary citizens’ faces when they watch a convict go by. My inclination was to duck down and hide, but one could not do that.

I was examined by a young surgeon who asked if I had ever before injured my heel. In fact, I had when I was at Fort Hare. One afternoon, I was playing soccer when I attempted to steal the ball and felt a searing pain in my heel. I was taken to the local hospital, the first time in my life I had ever been to a hospital or seen a doctor. Where I grew up, there was no such thing as an African doctor, and going to see a white doctor was unheard of.

The Fort Hare doctor examined my heel and said he would need to operate. The diagnosis alarmed me, and I abruptly told him that I did not want him to touch me. At that stage in my life I regarded seeing a doctor as unmanly and having a medical procedure seemed even worse. “Suit yourself,” he said, “but when you are old this thing will worry you.”

The Cape Town surgeon X-rayed my heel and discovered bone fragments that had probably been there since Fort Hare. He said he could remove them in a procedure that could be performed with a local anesthetic right in his office. I immediately agreed.

The surgery went well, and when it was over, the doctor was explaining to me how to care for my heel. He was abruptly interrupted by the head warder, who said that I had to return immediately to Robben Island. The surgeon was incensed by this and in his most authoritative manner said that it was necessary for Mr. Mandela to remain in hospital overnight and that he would not release me under any circumstances. The warder was intimidated and acquiesced.

My first night in a proper hospital turned out to be quite pleasant. The nurses fussed over me a good deal. I slept very well, and in the morning, a group of nurses came in and said that I should keep the pajamas and dressing gown that I had been given. I thanked them and told them that I would be the envy of all my comrades.

I found the trip instructive in another way because in that hospital I sensed a thawing in the relationship between black and white. The doctor and nurses had treated me in a natural way as though they had been dealing with blacks on a basis of equality all their lives. This was something new and different to me, and an encouraging sign. It reaffirmed my long-held belief that education was the enemy of prejudice. These were men and women of science, and science had no room for racism.

My only regret was that I did not have the opportunity to contact Winnie before I went into hospital. Rumors had appeared in newspapers that I was at death’s door and she had become quite concerned. But when I returned, I wrote to her to dispel her fears.

In 1980, we were granted the right to buy newspapers. This was a victory, but as always, each new privilege contained within it a catch. The new regulation stated that A Group prisoners were granted the right to buy one English- language newspaper and one Afrikaans newspaper a day. But the annoying caveat was that any A Group prisoner found sharing his newspaper with a non–A Group prisoner would lose his newspaper privileges. We protested against this restriction, but to no avail. We received two daily newspapers: the Cape Times and Die Burger. Both were conservative papers, especially the latter. Yet prison censors went through each of those newspapers every day with scissors, clipping articles that they deemed unsafe for us to see. By the time we received them, they were filled with holes. We were soon able to supplement these papers with copies of the Star, the Rand Daily Mail, and the Sunday Times, but these papers were even more heavily censored.

One story I was certainly not able to read was in the Johannesburg Sunday Post in March 1980. The headline was “FREE MANDELA!” Inside was a petition that people could sign to ask for my release and that of my fellow political prisoners. While newspapers were still barred from printing my picture or any words I had ever said or written, the Post’s campaign ignited a public discussion of our release.

The idea had been conceived in Lusaka by Oliver and the ANC, and the campaign was the cornerstone of a new strategy that would put our cause in the forefront of people’s minds. The ANC had decided to personalize the quest for our release by centering the campaign on a single figure. There is no doubt that the millions of people who subsequently became supporters of this campaign had no idea of precisely who Nelson Mandela was. (I am told that when “Free Mandela” posters went up in London, most young people thought my Christian name was Free.) There were a handful of dissenting voices on the island who felt that personalizing the campaign was a betrayal of the collectivity of the organization, but most people realized that it was a technique to rouse the people.

The previous year I had been awarded the Jawaharlal Nehru Human Rights Award in India, another bit of evidence of the resurgence of the struggle. I was of course refused permission to attend the ceremony, as was Winnie, but Oliver accepted the award in my absence. We had a sense of a reviving ANC. Umkhonto we Sizwe was stepping up its sabotage campaign, which had become far more sophisticated. In June, MK set off bombs at the vast Sasolburg refinery just south of Johannesburg. MK was orchestrating an explosion a week at some strategic site or another.

Bombs exploded at power stations in the eastern Transvaal, at police stations in Germiston, Daveyton, New Brighton, and elsewhere, and at the Voortrekkerhoogte military base outside Pretoria. These were all strategically significant locations, places that would attract attention and worry the state. The defense minister, General Magnus Malan, backed by P. W. Botha, introduced a policy known as “total onslaught,” which was a militarization of the country to combat the liberation struggle.

The Free Mandela campaign had its lighter side as well. In 1981, I learned that the students at the University of London had nominated me as a candidate for the honorific post of university chancellor. This was a wonderful honor, to be sure, and my rivals were none other than Princess Anne and the trade union leader Jack Jones. In the end, I polled 7,199 votes and lost to the daughter of the queen. I wrote to Winnie in Brandfort that I hoped the voting might have for a moment turned her humble shack into a castle, making its tiny rooms as grand as the ballroom at Windsor.

The campaign for our release rekindled our hopes. During the harsh days of the early 1970s, when the ANC seemed to sink into the shadows, we had to force ourselves not to give in to despair. In many ways, we had miscalculated; we had thought that by the 1970s we would be living in a democratic, nonracial South Africa. Yet as we entered the new decade my hopes for that South Africa rose once again. Some mornings I walked out into the courtyard and every living thing there, the seagulls and wagtails, the small trees, and even the stray blades of grass, seemed to smile and shine in the sun. It was at such times when I perceived the beauty of even this small, closed-in corner of the world, that I knew that someday my people and I would be free

pp. 600-604

 

86

 

Like my father before me, I had been groomed to be a counselor to the king of the Thembu. Although I had chosen a different path, I tried in my own fashion to live up to the responsibilities of the role for which I had been schooled. From prison, I did my best to remain in contact with the king and advise him as best I could. As I grew older, my thoughts turned more and more often to the green hills of the Transkei. Although I would never move there under the government’s auspices, I dreamed of one day returning to a free Transkei. Thus, it was with great dismay that I learned in 1980 that the king, Sabata Dalindyebo, the paramount chief of the Thembu, had been deposed by my nephew, K. D. Matanzima, the prime minister of the Transkei.

A group of Thembu chiefs requested an urgent visit with me, which was approved by the authorities, who were usually willing to countenance visits by traditional leaders — believing that the more involved I was in tribal and Transkei matters, the less committed I would be to the struggle.

The government promoted the power of traditional leaders as a counterpoint to the ANC. While many of my comrades thought we should disavow those leaders, my inclination was to reach out to them. There is no contradiction between being a traditional leader and a member of the ANC. This spurred one of the longest and most delicate debates we had on the island: whether or not the ANC should participate in governmentsponsored institutions. Many of the men considered this collaborationist. Once again, I thought it necessary to draw a distinction between principle and tactics. To me, the critical question was a tactical one: Will our organization emerge stronger through participating in these organizations or by boycotting them? In this case, I thought we would emerge stronger by participating.

I met with the chiefs in a large room in the visiting area, and they explained their dilemma. Although their hearts were with Sabata, they feared Matanzima. After listening to their presentation, I advised them to throw their support to Sabata against Matanzima, who was illegally and shamefully usurping power from the king. I sympathized with their situation, but I could not condone Matanzima’s actions. I asked them to convey my support to Sabata and my disapproval to Matanzima.

Matanzima had also proposed a visit to discuss Sabata and family matters. As my nephew, he had actually been requesting such a visit for a number of years. Although Matanzima claimed to want to discuss family matters, such a visit would have political consequences. From the moment of Matanzima’s first request, I referred the matter to the High Organ and the ANC men in our section. Some simply shrugged their shoulders and said, “He’s your nephew; he has a right to visit.” Raymond, Govan, and Kathy, however, insisted that although such a visit could be explained away
 as a family matter, it would be interpreted by many people inside and outside as a sign of my endorsement of the man and his policies. That was
 the reason why Matanzima wanted to visit, and the reason such a visit was unacceptable.

I understood and in large part agreed with their arguments, but I wanted to meet with my nephew. I have always had perhaps too high a regard for the importance of face-to-face meetings and of my own ability in such a meeting to persuade men to change their views. I was hoping I could convince Matanzima to modify his policies.

Eventually, the ANC men in our section decided not to object to a visit. In the interests of democracy, we then consulted with our men in F and G on the matter, and they were adamantly opposed. Steve Tshwete, who was one of the leading ANC figures in the general section, said such a visit would help Matanzima politically and was therefore out of the question. Many of them noted that Matanzima had already tried to coopt my approval by making Winnie’s father, Columbus Madikizela, the minister of agriculture in his government. This was bad enough, they said, without Madiba agreeing to see him. I bowed to the views of the membership in the general section and regretfully informed the authorities that I would not accept a visit from my nephew.

In March of 1982, I was told by the prison authorities that my wife had been in a car accident, and that she was in hospital. They had very little information. and I had no idea of her condition or what her circumstances were. I accused the authorities of holding back informaion, and I made an urgent application for my attorney to visit me. the authorities used information as a weapon, and it was a  successful one. I was preoccupied with my wife’s health until I was visited on March 31 by Winnie’s attorney and my friend Dullah Omar.

Dullah quickly eased my mind about Winnie. She had been in a car that overturned but she was all right. Our visit was brief, and as I was led back to Section B my mind was still dwelling on Winnie, and I was plagued by the feeling of powerlessness and my inability to help her.

I had not been in my cell long when I was visited by the commanding officer and a number of other prison officials. This was highly unusual; the commanding officer did not generally pay calls on prisoners in their cells. I stood up when they arrived, and the commander actually entered my cell. There was barely room for the two of us.
“Mandela,” he said, “I want you to pack up your things.”
I asked him why.
“We are transferring you,” he said simply.
Where?
“I cannot say,” he replied.
I demanded to know why. He told me only that he had received instructions from Pretoria that I was to be transferred off the island immediately. The commanding officer left and went in turn to the cells of Walter, Raymond Mhlaba, and Andrew Mlangeni and gave them the same order. I was disturbed and unsettled. What did it mean? Where were we going? In prison, one can only question and resist an order to a certain point, then one must succumb. We had no warning, no preparation. I had been on the island for over eighteen years, and to leave so abruptly? We were each given several large cardboard boxes in which to pack our things. Everything that I had accumulated in nearly two decades could fit in these few boxes. We packed in little more than half an hour.

There was a commotion in the corridor when the other men learned we were leaving, but we had no time to say a proper goodbye to our comrades of many years. This is another one of the indignities of prison. The bonds of friendship and loyalty with other prisoners count for nothing with the authorities. Within minutes we were on board the ferry headed for Cape Town. I looked back at the island as the light was fading, not knowing whether or not I would ever see it again. A man can get used to anything, and I had grown used to Robben Island. I had lived there for almost two decades and while it was never a home — my home was in Johannesburg — it had become a place where I felt comfortable. I have always found change difficult, and leaving Robben Island, however grim it had been at times, was no exception. I had no idea what to look forward to.

At the docks, surrounded by armed guards, we were hustled into a windowless truck. The four of us stood in the dark while the truck drove for what seemed considerably longer than an hour. We passed through various checkpoints, and finally came to a stop. The back doors swung open, and in the dark we were marched up some concrete steps and through metal doors into another security facility. I managed to ask a guard where we were. “Pollsmoor Prison,” he said.

pp. 605-608

 

PART TEN

 

TALKING WITH THE ENEMY

 

87

 

Pollsmoor Maximum Security Prison is located on the edge of a prosperous white suburb of green lawns and tidy houses called Tokai, a few miles southeast of Cape Town. The prison itself is set amidst the strikingly beautiful scenery of the Cape, between the mountains of Constantiaberge to the north and hundreds of acres of vineyards to the south. But this natural beauty was invisible to us behind Pollsmoor’s high concrete walls. At Pollsmoor I first understood the truth of Oscar Wilde’s haunting line about the tent of blue that prisoners call the sky.

Pollsmoor had a modern face but a primitive heart. The buildings, particularly the ones for the prison staff, were clean and contemporary; but the housing for the prisoners was archaic and dirty. With the exception of ourselves, all men at Pollsmoor were common-law prisoners, and their treatment was backward. We were kept separately from them and treated differently.

It was not until the next morning that we got a proper sense of our surroundings. The four of us had been given what was in effect the prison’s penthouse: a spacious room on the third and topmost floor of the prison. We were the only prisoners on the entire floor. The main room was clean, modern, and rectangular, about fifty feet by thirty, and had a separate section with a toilet, urinal, two sinks, and two showers. There were four proper beds, with sheets, and towels, a great luxury for men who had spent much of the last eighteen years sleeping on thin mats on a stone floor.

Compared to Robben Island, we were in a five-star hotel. We also had our own L-shaped terrace, an open, outdoor section that was as long as half a soccer field, where we were allowed out during the day. It had white concrete walls about twelve feet high, so that we could see only the sky, except in one corner where we could make out the ridges of the Constantiaberge mountains, in particular a section known as the Elephant’s Eye. I sometimes thought of this bit of mountain as the tip of the iceberg of the rest of the world.

It was greatly disorienting to be uprooted so suddenly and without explanation. One must be prepared for precipitate movements in prison, but one does not ever get used to them. Though we were now on the mainland, we felt more isolated. For us, the island had become the locus of the struggle. We took solace in each other’s company, and spent those early weeks speculating on why we had been transferred. We knew the authorities had long resented and feared the influence we had on younger prisoners. But the reason seemed to be more strategic: we believed the authorities were attempting to cut off the head of the ANC on the island by removing its leadership. Robben Island itself was becoming a sustaining myth in the struggle, and they wanted to rob it of some of its symbolic import by removing us. Walter, Raymond, and I were members of the High Organ, but the one piece that did not fit was the presence of Mlangeni. Andrew was not a member of the High Organ and had not been in the forefront of the island leadership, although we considered the possibility that the authorities did not know this. Their intelligence about the organization was often inexact. One of our hypotheses seemed to be confirmed a few months later when we were joined by Kathy, who had indeed been a member of the High Organ. More important, Kathy had been our chief of communications, and it was because of his work that we were able to communicate with new young prisoners.

A few weeks after Kathy arrived, we were also joined by a man we did not know who had not even come from Robben Island. Patrick Maqubela was a young lawyer and ANC member from the eastern Cape. He had been articled to Griffiths Mxenge, a highly respected attorney who had appeared for many detained ANC men and who had been assassinated near Durban the year before. Maqubela was serving a twenty-year sentence for treason and had been transferred to Pollsmoor from Diepkloof in Johannesburg, where he had made waves by organizing prisoners.

At first, we were skeptical of this new arrival, and wondered if he could perhaps be a security plant by the authorities. But we soon saw that this was not the case. Patrick was a bright, amiable, undaunted fellow with whom we got along very well. It could not have been easy for him bunking in with a group of old men set in their ways who had been together for the previous two decades.

We were now in a world of concrete. I missed the natural splendor of Robben Island. But our new home had many consolations. For one thing, the food at Pollsmoor was far superior; after years of eating pap three meals a day, Pollsmoor’s dinners of proper meat and vegetables were like a feast. We were permitted a fairly wide range of newspapers and magazines, and could receive such previously contraband publications as Time magazine and The Guardian weekly from London. This gave us a window on the wider world. We also had a radio, but one that received only local stations, not what we really wanted: the BBC World Service. We were allowed out on our terrace all day long, except between twelve and two when  the warders had their lunch. There was not even a pretense that we had to work. I had a small cell near our large one that functioned as a study, with a chair, desk, and bookshelves, where I could read and write during the day.

On Robben Island I would do my exercises in my own cramped cell, but now I had room to stretch out. At Pollsmoor, I would wake up at five and do an hour and a half of exercise in our communal cell. I did my usual regimen of stationary running, skipping rope, sit-ups, and fingertip press-ups. My comrades were not early risers and my program soon made me a very unpopular fellow in our cell.

I was visited by Winnie shortly after arriving at Pollsmoor and was pleased to find that the visiting area was far better and more modern than the one on Robben Island. We had a large glass barrier through which one could see the visitor from the waist up and far more sophisticated microphones so that we did not have to strain to hear. The window gave at least the illusion of greater intimacy, and in prison, illusions can offer comfort.

It was far easier for my wife and family to get to Pollsmoor than Robben Island, and this made a tremendous difference. The supervision of visits also became more humane. Often, Winnie’s visits were overseen by Warrant Officer James Gregory, who had been a censor on Robben Island. I had not known him terribly well, but he knew us, because he had been responsible for reviewing our incoming and outgoing mail.

At Pollsmoor I got to know Gregory better and found him a welcome contrast to the typical warder. He was polished and soft-spoken, and treated Winnie with courtesy and deference. Instead of barking, “Time up!” he would say, “Mrs. Mandela, you have five more minutes.”

The Bible tells us that gardens preceded gardeners, but that was not the case at Pollsmoor, where I cultivated a garden that became one of my happiest diversions. It was my way of escaping from the monolithic concrete world that surrounded us. Within a few weeks of surveying all the empty space we had on the building’s roof and how it was bathed in sun the whole day, I decided to start a garden and received permission to do so from the commanding officer. I requested that the prison service supply me with sixteen 44-gallon oil drums that I had them slice in half. The authorities then filled each half with rich, moist soil, creating in effect thirty-two giant flowerpots.

I grew onions, eggplant, cabbage, cauliflower, beans, spinach, carrots, cucumbers, broccoli, beetroot, lettuce, tomatoes, peppers, strawberries, and much more. At its height, I had a small farm with nearly nine hundred plants; a garden far grander than the one I had on Robben Island.

Some of the seeds I purchased and some — for example, broccoli and carrots — were given to me by the commanding officer, Brigadier Munro, who was particularly fond of these vegetables. Warders also gave me seeds of vegetables they liked, and I was supplied with excellent manure to use as fertilizer.

Each morning, I put on a straw hat and rough gloves and worked in the garden for two hours. Every Sunday, I would supply vegetables to the kitchen so that they could cook a special meal for the common-law prisoners. I also gave quite a lot of my harvest to the warders, who used to bring satchels to take away their fresh vegetables.

At Pollsmoor, our problems tended to be less consequential than those we experienced on Robben Island. Brigadier Munro was a decent, helpful man, who took extra pains to make sure we had what we wanted. Nevertheless, small problems sometimes got blown out of proportion. In 1983, during a visit with Winnie and Zindzi, I mentioned to my wife that I had been given shoes that were a size too small and were pinching my toe.

Winnie was concerned, and I soon learned thatthere were press reports that I was having a toe amputated. Because of the difficulty of communication information from prison often becomes exaggerated in the outside world. If I had simply been able to telephone my wife and tell her that my foot was fine, such confusion would not have happened. A short while later, Helen Suzman was permitted to visit, and she inquired about my toe. I thought the best answer was a demonstratioon. I took off my socks, held my bare foot up to the glass, and wiggled my toes.

We complained about the dampness in our cell, which was causing us to catch colds. Later, I heard reports that South African newspapers were writing that our cell was flooded. We asked for contact with other prisoners, and in general made the same basic complaint that we always had: to be treated as political prisoners.

In May of 1984, I found some consolation that seemed to make up for all the discomforts. At a scheduled visit from Winnie, Zeni, and her youngest daughter, I was escorted down to the visiting area by Sergeant Gregory, who instead of taking me to the normal visiting area, ushered me into a separate room where there was only a small table, and no dividers of any kind. He very softly said to me that the authorities had made a change. That day was the beginning of what were known as “contact” visits.

He then went outside to see my wife and daughter and asked to speak to Winnie privately. Winnie actually got a fright when Gregory took her aside, thinking that I was perhaps ill. But Gregory escorted her around the door and before either of us knew it, we were in the same room and in each other’s arms. I kissed and held my wife for the first time in all these many years. It was a moment I had dreamed about a thousand times. It was as if I were still dreaming. I held her to me for what seemed like an eternity. We were still and silent except for the sound of our hearts. I did not want to let go of her at all, but I broke free and embraced my daughter and then took her child into my lap. It had been twenty-one years since I had even touched my wife’s hand.

pp. 611-616

 

88

 

At Pollsmoor, we were more connected to outside events. We were aware that the struggle was intensifying, and that the efforts of the enemy were similarly increasing. In 1981, the South African Defense Force launched a raid on ANC offices in Maputo, Mozambique, killing thirteen of our people, including women and children. In December 1982, MK set off explosions at the unfinished Koeberg nuclear power plant outside Cape Town and placed bombs at many other military and apartheid targets around the country. That same month, the South African military again attacked an ANC outpost in Maseru, Lesotho, killing forty-two people, including a dozen women and children.

In August of 1982, activist Ruth First was opening her mail in Maputo, where she was living in exile, when she was murdered by a letter bomb. Ruth, the wife of Joe Slovo, was a brave anti-apartheid activist who had spent a number of months in prison. She was a forceful, engaging woman whom I first met when I was studying at Wits, and her death revealed the extent of the state’s cruelty in combating our struggle.

MK’s first car bomb attack took place in May of 1983, and was aimed at an air force and military intelligence office in the heart of Pretoria. This was an effort to retaliate for the unprovoked attacks the military had launched on the ANC in Maseru and elsewhere and was a clear escalation of the armed struggle. Nineteen people were killed and more than two hundred injured.

The killing of civilians was a tragic accident, and I felt a profound horror at the death toll. But as disturbed as I was by these casualties, I knew that such accidents were the inevitable consequence of the decision to embark on a military struggle. Human fallibility is always a part of war, and the price for it is always high. It was precisely because we knew that such incidents would occur that our decision to take up arms had been so grave and reluctant. But as Oliver said at the time of the bombing, the armed struggle was imposed upon us by the violence of the apartheid regime.

Both the government and the ANC were working on two tracks: military and political. On the political front, the government was pursuing its standard divide-and-rule strategy in attempting to separate Africans from Coloureds and Indians. In a referendum of November 1983, the white electorate endorsed P. W. Botha’s plan to create a so-called tricameral Parliament, with Indian and Coloured chambers in addition to the white Parliament. This was an effort to lure Indians and Coloureds into the system, and divide them from Africans. But the offer was merely a “toy telephone,” as all parliamentary action by Indians and Coloureds was subject to a white veto. It was also a way of fooling the outside world into thinking that the government was reforming apartheid. Botha’s ruse did not fool the people, as more than 80 percent of eligible Indian and Coloured voters boycotted the election to the new houses of Parliament in 1984.

Powerful grassroots political movements were being formed inside the country that had firm links to the ANC, the principal one being the United Democratic Front, of which I was named a patron. The UDF had been created to coordinate protest against the new apartheid constitution in 1983, and the first elections to the segregated tricameral Parliament in 1984. The UDF soon blossomed into a powerful organization that united over six hundred anti-apartheid organizations — trade unions, community groups, church groups, student associations.

The ANC was experiencing a new birth of popularity. Opinion polls showed that the Congress was far and away the most popular political organization among Africans even though it had been banned for a quarter of a century. The anti-apartheid struggle as a whole had captured the attention of the world; in 1984, Bishop Desmond Tutu was awarded the Nobel Peace Prize. (The authorities refused to send Bishop Tutu my letter of congratulations.) The South African government was under growing international pressure, as nations all across the globe began to impose economic sanctions on Pretoria.

The government had sent “feelers” to me over the years, beginning with Minister Kruger’s efforts to persuade me to move to the Transkei. These were not efforts to negotiate, but attempts to isolate me from my organization. On several other occasions, Kruger said to me: “Mandela, we can work with you, but not your colleagues. Be reasonable.” Although I did not respond to these overtures, the mere fact that they were talking rather than attacking could be seen as a prelude to genuine negotiations.

The government was testing the waters. In late 1984 and early 1985, I had visits from two prominent Western statesmen, Lord Nicholas Bethell, a member of the British House of Lords and the European Parliament, and Samuel Dash, a professor of law at Georgetown University and a former counsel to the U.S. Senate Watergate Committee. Both visits were authorized by the new minister of justice, Kobie Coetsee, who appeared to be a new sort of Afrikaner leader.

I met Lord Bethell in the prison commander’s office, which was dominated by a large photograph of a glowering President Botha. Bethell was a jovial, rotund man and when I first met him, I teased him about his stoutness. “You look like you are related to Winston Churchill,” I said as we shook hands, and he laughed.

Lord Bethell wanted to know about our conditions at Pollsmoor and I told him. We discussed the armed struggle and I explained to him it was not up to us to renounce violence, but the government. I reaffirmed that we aimed for hard military targets, not people. “I would not want our men to assassinate, for instance, the major here,” I said, pointing to Major Fritz van Sittert, who was monitoring the talks. Van Sittert was a good-natured fellow who did not say much, but he started at my remark.

In my visit with Professor Dash, which quickly followed that of Lord Bethell, I laid out what I saw as the minimum for a future nonracial South Africa: a unitary state without homelands; nonracial elections for the central Parliament; and one-person-one-vote. Professor Dash asked me whether I took any encouragement from the government’s stated intention of repealing the mixed-marriage laws and certain other apartheid statutes. “This is a pinprick,” I said. “It is not my ambition to marry a white woman or swim in a white pool. It is political equality that we want.” I told Dash quite candidly that at the moment we could not defeat the government on the battlefield, but could make governing difficult for them.

I had one not-so-pleasant visit from two Americans, editors of the conservative newspaper the Washington Times. They seemed less intent on finding out my views than on proving that I was a Communist and a terrorist. All of their questions were slanted in that direction, and when I reiterated that I was neither a Communist nor a terrorist, they attempted to show that I was not a Christian either by asserting that the Reverend Martin Luther King never resorted to violence. I told them that the conditions in which Martin Luther King struggled were totally different from my own: the United States was a democracy with constitutional guarantees of equal rights that protected nonviolent protest (though there was still prejudice against blacks); South Africa was a police state with a constitution that enshrined inequality and an army that responded to nonviolence with force. I told them that I was a Christian and had always been a Christian. Even Christ, I said, when he was left with no alternative, used force to expel the moneylenders from the temple. He was not a man of violence, but had no choice but to use force against evil. I do not think I persuaded them.


Faced with trouble at home and pressure from abroad, P. W. Botha offered a tepid, halfway measure. On January 31, 1985, in a debate in Parliament, the state president publicly offered me my freedom if I “unconditionally rejected violence as a political instrument.” This offer was extended to all political prisoners. Then, as if he were staking me to a public challenge, he added, “It is therefore not the South Africa government which now stands in the way of Mr. Mandela’s freedom. It is he himself.”

I had been warned by the authorities that the government was going to make a proposal involving my freedom, but I had not been prepared for the fact that it would be made in Parliament by the state president. By my reckoning, it was the sixth conditional offer the government had made for my release in the past ten years. After I listened to the speech on radio, I made a request to the commander of the prison for an urgent visit by my wife and my lawyer, Ismail Ayob, so that I could dictate my response to the state president’s offer.

Winnie and Ismail were not given permission to visit for a week, and in the meantime I wrote a letter to the foreign minister, Pik Botha, rejecting the conditions for my release, while also preparing a public response. I was keen to do a number of things in this response, because Botha’s offer was an attempt to drive a wedge between me and my colleagues by tempting me to accept a policy the ANC rejected. I wanted to reassure the ANC in general and Oliver in particular that my loyalty to the organization was beyond question. I also wished to send a message to the government that while I rejected its offer because of the conditions attached to it, I nevertheless thought negotiation, not war, was the path to a solution. Botha wanted the onus of violence to rest on my shoulders and I wanted to reaffirm to the world that we were only responding to the violence done to us. I intended to make it clear that if I emerged from prison into the same circumstances in which I was arrested, I would be forced to resume the same activities for which I was arrested.

I met with Winnie and Ismail on a Friday; on Sunday, a UDF rally was to be held in Soweto’s Jabulani Stadium, where my response would be made public. Some guards with whom I was not familiar supervised the visit, and as we began discussing my response to the state president, one of the warders, a relatively young fellow, interrupted to say that only family matters were permitted to be discussed. I ignored him, and he returned minutes later with a senior warder whom I barely knew. This warder said that I must cease discussing politics, and I told him that I was dealing with a matter of national importance involving an offer from the state president. I warned him that if he wanted to halt the discussion he must get direct orders from the state president himself. “If you are not willing to telephone the state president to get those orders,” I said coldly, “then kindly do not interrupt us again.” He did not.

I gave Ismail and Winnie the speech I had prepared. In addition to responding to the government, I wanted to thank publicly the UDF for its fine work and to congratulate Bishop Tutu on his prize, adding that his award belonged to all the people. On Sunday, February 10, 1985, my daughter Zindzi read my response to a cheering crowd of people who had not been able to hear my words legally anywhere in South Africa for more than twenty years.

Zindzi was a dynamic speaker like her mother, and said that her father should be at the stadium to speak the words himself. I was proud to knowthat it was she who spoke my words.

I am a member of the African National Congress. I have always been a member of the African National Congress and I will remain a member of the African National Congress until the day I die. Oliver Tambo is more than a brother to me. He is my greatest friend and comrade for nearly fifty years. If there is any one amongst you who cherishes my freedom, Oliver Tambo cherishes it more, and I know that he would give his life to see me free. . . . I am surprised at the conditions that the government wants to impose on me. I am not a violent man. . . . It was only then, when all other forms of resistance were no longer open to us, that we turned to armed struggle. Let Botha show that he is different to Malan, Strijdom and Verwoerd. Let him renounce violence. Let him say that he will dismantle apartheid. Let him unban the people’s organization, the African National Congress. Let him free all who have been imprisoned, banished or exiled for their opposition to apartheid.
Let him guarantee free political activity so that people may decide who will govern them. I cherish my own freedom dearly, but I care even more for your freedom. Too many have died since I went to prison. Too many have suffered for the love of freedom. I owe it to their widows, to their orphans, to their mothers, and to their fathers who have grieved and wept for them. Not only I have suffered during these long, lonely, wasted years. I am not less life-loving than you are. But I cannot sell my birthright, nor am I prepared to sell the birthright of the people to be free. . . .
What freedom am I being offered while the organization of the people remains banned? What freedom am I being offered when I may be arrested on a pass offense? What freedom am I being offered to live my life as a family with my dear wife who remains in banishment in Brandfort? What freedom am I being offered when I must ask for permission to live in an urban area? . . . What freedom am I being offered when my very South African citizenship is not respected?
Only free men can negotiate. Prisoners cannot enter into contracts. . . . I cannot and will not give any undertaking at a time when I and you, the people, are not free.
Your freedom and mine cannot be separated. I will return

pp. 617-623

 

89

 

In 1985 after a routine medical examination with the prison doctor, I was referred to a urologist, who diagnosed an enlarged prostate gland and recommended surgery. He said the procedure was routine. I consulted with my family and decided to go ahead with the operation.

I was taken to Volks Hospital in Cape Town, under heavy security. Winnie flew down and was able to see me prior to the surgery. But I had another visitor, a surprising and unexpected one: Kobie Coetsee, the minister of justice. Not long before, I had written to Coetsee pressing him for a meeting to discuss talks between the ANC and the government. He did not respond. But that morning, the minister dropped by the hospital unannounced as if he were visiting an old friend who was laid up for a few days. He was altogether gracious and cordial, and for the most part we simply made pleasantries. Though I acted as though this was the most normal thing in the world, I was amazed. The government, in its slow and tentative way, was reckoning that they had to come to some accommodation with the ANC. Coetsee’s visit was an olive branch.

Although we did not discuss politics, I did bring up one sensitive issue, and that was the status of my wife. In August, shortly before I entered the hospital, Winnie had gone to Johannesburg to receive medical treatment. The only trips she was permitted from Brandfort were to visit either me or her doctor. While in Johannesburg, her house in Brandfort and the clinic behind it were firebombed and destroyed. Winnie had no place in which to reside, and she decided to remain in Johannesburg despite the fact that the city was off-limits to her. Nothing happened for a few weeks, and then the security police wrote to inform her that the house in Brandfort had been repaired and she must return. But she refused to do so. I asked Coetsee to allow Winnie to remain in Johannesburg and not force her to return to Brandfort. He said he could promise nothing, but he would indeed look into it. I thanked him.

I spent several days in hospital recuperating from the surgery. When I was discharged, I was fetched at the hospital by Brigadier Munro. Commanding officers do not usually pick up prisoners at the hospital, so my suspicions were immediately aroused. On the ride back, Brigadier Munro said to me in a casual way, as though he were simply making conversation, “Mandela, we are not taking you back to your friends now.” I asked him what he meant. “From now on, you are going to be alone.” I asked him why. He shook his head. “I don’t know. I’ve just been given these instructions from headquarters.” Once again, there was no warning and no explanation.

Upon my return to Pollsmoor I was taken to a new cell on the ground floor of the prison, three floors below and in an entirely different wing. I was given three rooms, and a separate toilet, with one room to be used for sleeping, one across the hall for studying, and another for exercise. By prison standards, this was palatial, but the rooms were damp and musty and received very little natural light. I said nothing to the brigadier, for I knew the decision had not been his. I wanted time to consider the ramifications of the move. Why had the state taken this step?

It would be too strong to call it a revelation, but over the next few days and weeks I came to a realization about my new circumstances. The change, I decided, was not a liability but an opportunity. I was not happy to be separated from my colleagues and I missed my garden and the sunny terrace on the third floor. But my solitude gave me a certain liberty, and I resolved to use it to do something I had been pondering for a long while: begin discussions with the government. I had concluded that the time had come when the struggle could best be pushed forward through negotiations.  If we did not start a dialogue soon, both sides would be plunged into a dark night of oppression, violence, and war. My solitude would give me an opportunity to take the first steps in that direction, without the kind of scrutiny that might destroy such efforts.

We had been fighting against white minority rule for three-quarters of a century. We had been engaged in the armed struggle for more than two decades. Many people on both sides had already died. The enemy was strong and resolute. Yet even with all their bombers and tanks, they must have sensed they were on the wrong side of history. We had right on our side, but not yet might. It was clear to me that a military victory was a distant if not impossible dream. It simply did not make sense for both sides to lose thousands if not millions of lives in a conflict that wasunnecessary. They must have known this as well. It was time to talk.

This would be extremely sensitive. Both sides regarded discussions as a sign of weakness and betrayal. Neither would come to the table until the other made significant concessions. The government asserted over and over that we were a terrorist organization of Communists, and that they would never talk to terrorists or Communists. This was National Party dogma. The ANC asserted over and over that the government was fascistic and racist and that there was nothing to talk about until they unbanned the ANC, unconditionally released all political prisoners, and removed the troops from the townships.

A decision to talk to the government was of such import that it should only have been made in Lusaka. But I felt that the process needed to begin, and that I had neither the time nor the means to communicate fully with Oliver. Someone from our side needed to take the first step, and my new isolation gave me both the freedom to do so and the assurance, at least for a while, of the confidentiality of my efforts.

I was now in a kind of splendid isolation. Though my colleagues were only three floors above me, they might as well have been in Johannesburg. In order to see them, I had to put in a formal request for a visit, which had to be approved by the Head Office in Pretoria. It often took weeks to receive a response. If it was approved, I would then meet them in the visiting area. This was a novel experience: my comrades and fellow prisoners were now official visitors. For years, we had been able to talk for hours a day; now we hat to make official requests and appointments , and our conversations were monitored.

After I had been in my new cell for a few days, I asked the commanding officer to arrange such a meeting. He did so, and the four of us discussed the issue of my transfer. Walter, Kathy, and Ray were angry that we had been separated. They wanted to lodge a strong protest, and demand that we be reunited. My response was not what they expected. “Look, chaps,” I said, “I don’t think we should oppose this thing.” I mentioned that my new accommodations were superior, and maybe this would set a precedent for all political prisoners. I then added somewhat ambiguously, “Perhaps something good will come of this. I’m now in a position where the government can make an approach to us.” They did not care too much for this latter explanation, as I knew they would not.

I chose to tell no one of what I was about to do. Not my colleagues upstairs or those in Lusaka. The ANC is a collective, but the government had made collectivity in this case impossible. I did not have the security or the time to discuss these issues with my organization. I knew that my colleagues upstairs would condemn my proposal, and that would kill my initiative even before it was born. There are times when a leader must move out ahead of the flock, go off in a new direction, confident that he is leading his people the right way. Finally, my isolation furnished my organization with an excuse in case matters went awry: the old man was alone and completely cut off, and his actions were taken by him as an individual, not a representative of the ANC

pp. 624-627

 

90

 

Within a few weeks of my move, I wrote to Kobie Coetsee to propose talks about talks. As before, I received no response. I wrote once more, and again there was no response. I found this peculiar and demoralizing, and I realized I had to look for another opportunity to be heard. That came in early 1986.

At a meeting of the British Commonwealth in Nassau in October 1985, the leaders could not reach agreement on whether to participate in international sanctions against South Africa. This was mainly because British Prime Minister Margaret Thatcher was adamantly opposed. To resolve the deadlock, the assembled nations agreed that a delegation of “eminent persons” would visit South Africa and report back on whether sanctions were the appropriate tool to help bring about the end of apartheid. In early 1986, the seven-member Eminent Persons Group, led by General Olusegun Obasanjo, the former military leader of Nigeria, and former Australian Prime Minister Malcolm Fraser, arrived in South Africa on their fact-finding mission.

In February, I was visited by General Obasanjo to discuss the nature of the delegation’s brief. He was eager to facilitate a meeting between me and the full group. With the government’s permission, such a meeting was scheduled for May. The group would be talking with the cabinet after they saw me, and I viewed this as a chance to raise the subject of negotiations.

The government regarded my session with the group as something extraordinary. Two days before the meeting I was visited by Brigadier Munro, who had brought along a tailor. “Mandela,” the commander said, “we want you to see these people on an equal footing. We don’t want you to wear those old prison clothes, so this tailor will take your measurements and outfit you with a proper suit.” The tailor must have been some kind of wizard, for the very next day I tried on a pinstriped suit that fit me like a glove. I was also given a shirt, tie, shoes, socks, and underwear. The commander admired my new attire. “Mandela, you look like a prime minister now, not a prisoner,” he said and smiled.

At the meeting between myself and the Eminent Persons Group, we were joined by two significant observers: Kobie Coetsee and Lieutenant General W. H. Willemse, the commissioner of prisons. Like the tailor, these two men were there to take my measure. But, curiously, they left shortly after the session started. I pressed them to remain, saying I had nothing to hide, but they left anyway. Before they took their leave, I told them the time had come for negotiations, not fighting, and that the government and the ANC should sit down and talk.

The Eminent Persons Group had come with many questions involving the issues of violence, negotiations, and international sanctions. At the outset, I set the ground rules for our discussions. “I am not the head of the movement,” I told them. “The head of the movement is Oliver Tambo in Lusaka. You must go and see him. You can tell him what my views are, but they are my personal views alone. They don’t even represent the views of my colleagues here in prison. All that being said, I favor the ANC beginning discussions with the government.” Various members of the group had concerns about my political ideology and what a South Africa under ANC leadership might look like. I told them I was a South African nationalist, not a Communist, that nationalists came in every hue and color and that I was firmly committed to a nonracial society. I told them I believed in the Freedom Charter, that the charter embodied principles of democracy and human rights, and that it was not a blueprint for socialism. I spoke of my concern that the white minority feel a sense of security in any new South Africa. I told I thought many of our problems were a result of lack of communication between the government and the ANC and that some of these could be resolved though actual talks.

They questioned me extensively on the issue of violence, and while I was not yet willing to renounce violence, I affirmed in the strongest possible  terms that violence could never be the ultimate solution to the situation in South Africa and that men and women by their very nature required some kind of negotiated understanding. While I once again reiterated that these were my views and not those of the ANC, I suggested that if the government withdrew the army and the police from the townships, the ANC might agree to a suspension of the armed struggle as a prelude to talks.

I told them that my release alone would not stem the violence in the country or stimulate negotiations. After the group finished with me, they planned to see both Oliver in Lusaka and government officials in Pretoria. In my remarks, I had sent messages to both places. I wanted the government to see that under the right circumstances we would talk and I wanted Oliver to know that my position and his were the same.

In May, the Eminent Persons Group was scheduled to see me one last time. I was optimistic as they had been to both Lusaka and Pretoria, and I hoped that the seed of negotiations had been planted. But the day before we were to meet, the South African government took a step that sabotaged whatever goodwill had been engendered by the Commonwealth visitors. On the day the Eminent Persons Group was scheduled to meet with cabinet ministers, the South African Defense Force, under the orders of President Botha, launched air raids and commando attacks on

ANC bases in Botswana, Zambia, and Zimbabwe. This utterly poisoned the talks, and the Eminent Persons Group immediately left South Africa.

Once again, I felt my efforts to move negotiations forward had stalled. Oliver Tambo and the ANC had called for the people of South Africa to render the country ungovernable, and the people were obliging. The state of unrest and political violence was reaching new heights. The anger of the masses was unrestrained; the townships were in upheaval. International pressure was growing stronger every day. On June 12, 1986, the government imposed a State of Emergency in an attempt to keep a lid on protest.

In every outward way, the time seemed inauspicious for negotiations. But often, the most discouraging moments are precisely the time to launch an initiative. At such times people are searching for a way out of their dilemma. That month I wrote a very simple letter to General Willemse, the commissioner of prisons. In it, I merely said, “I wish to see you on a matter of national importance.” I handed the letter to Brigadier Munro on a Wednesday.

That weekend, I was told by the commanding officer to be prepared to see General Willemse, who was coming down from Pretoria. This meeting was not treated in the usual fashion. Instead of conferring with the general in the visiting area, I was taken to his residence on the grounds of Pollsmoor itself.

Willemse is a direct fellow and we got down to business immediately. I told him I wanted to see Kobie Coetsee, the minister of justice. He asked me why. I hesitated for a moment, reluctant to discuss political matters with a prison official. But I responded with frankness: “I want to see the minister in order to raise the question of talks between the government and the ANC.”

He pondered this for a moment, and then said, “Mandela, as you know, I am not a politician. I cannot discuss such issues myself, for they are beyond my authority.” He then paused, as if something had just occurred to him. “It just so happens,” he said, “that the minister of justice is in Cape Town. Perhaps you can see him. I will find out.”

The general then telephoned the minister and the two spoke for a few moments. After putting down the phone, the general turned to me and said, “The minister said, ‘Bring him round.’ ” Minutes later, we left the general’s residence in his car bound for the minister’s house in Cape Town. Security was light; only one other car accompanied the general’s vehicle. The ease and rapidity with which this meeting was set up made me suspect that the government might have planned this rendezvous ahead of time. Whether they had or not was immaterial; it was an opportunity to take the first step toward negotiations.

At his official residence in the city, Coetsee greeted me warmly and we settled down on comfortable chairs in his lounge. He apologized that I had not had a chance to change out of my prison clothes. I spent three hours in conversation with him and was struck by his sophistication and willingness to listen. He asked knowledgeable and relevant questions — questions that reflected a familiarity with the issues that divided the government and the ANC. He asked me under what circumstances would we suspend the armed struggle; whether or not I spoke for the ANC as a whole; whether I envisioned any constitutional guarantees for minorities in a new South Africa. His questions went to the heart of the issues dividing the government and the ANC.

After responding in much the same way as I did to the Eminent Persons Group, I sensed that Coetsee wanted some resolution. What is the next step? he asked. I told him I wanted to see the state president and the foreign minister, Pik Botha. Coetsee noted this on a small pad he had kept beside him, and said he would send my request through the proper channels. We then shook hands, and I was driven back to my solitary cell on the ground floor of Pollsmoor Prison.

I was greatly encouraged. I sensed the government was anxious to overcome the impasse in the country, that they were now convinced they had to depart from their old positions. In ghostly outline, I saw the beginnings of a compromise. I told no one of my encounter. I wanted the process to be under way before I informed anyone. Sometimes it is necessary to present one’s colleagues with a policy that is already a fait accompli. I knew that once they examined the situation carefully, my colleagues at Pollsmoor and in Lusaka would support me. But again, after this promising start, nothing happened. Weeks and then months passed without a word from Coetsee. In some frustration, I wrote him another letter.

 

pp. 628-635

 

91

 

Although I did not get a direct response from Kobie Coetsee, there were other signs that the government was preparing me for a different kind of existence. On the day before Christmas, Lieutenant Colonel Gawie Marx, the deputy commander of Pollsmoor, wandered by my cell after breakfast and said quite casually, “Mandela, would you like to see the city?” I was not exactly certain what he had in mind, but I thought there was no harm in saying yes. Good, he said, come along. I walked with the colonel through the fifteen locked metal doors between my cell and the entrance, and when we emerged, I found his car waiting for us.

We drove into Cape Town along the lovely road that runs parallel to the coast. He had no destination in mind and simply meandered around the city in a leisurely fashion. It was absolutely riveting to watch the simple activities of people out in the world: old men sitting in the sun, women doing their shopping, people walking their dogs. It is precisely those mundane activities of daily life that one misses most in prison. I felt like a curious tourist in a strange and remarkable land.

After an hour or so, Colonel Marx stopped the car in front of a small shop on a quiet street. “Would you like a cold drink?” he asked me. I nodded, and he disappeared inside the shop. I sat there alone. For the first few moments, I did not think about my situation, but as the seconds ticked away,

I became more and more agitated. For the first time in twenty-two years, I was out in the world and unguarded. I had a vision of opening the door, jumping out, and then running and running until I was out of sight. Something inside was urging me to do just that. I noticed a wooded area near the road where I could hide. I was extremely tense and began to perspire. Where was the colonel? But then I took control of myself; such an action would be unwise and irresponsible, not to mention dangerous. It was possible that the whole situation was contrived to try to get me to escape, though I do not think that was the case. I was greatly relieved a few moments later when I saw the colonel walking back to the car with two cans of Coca-Cola.

As it turned out, that day in Cape Town was the first of many excursions. Over the next few months, I went out again with the colonel not only to Cape Town but to some of the sights around the city, its beautiful beaches and lovely cool mountains. Soon, more junior officers were permitted to take me around. One of the places I regularly visited with these junior officers was known as the “gardens,” a series of smallholdings on the edge of the prison grounds where crops were grown for the prison’s kitchen. I enjoyed being out in nature, being able to see the horizon and feel the sun on my shoulders.

One day I went to the gardens with a captain, and after walking in the fields we strolled over to the stables. There were two young white men in overalls working with the horses. I walked over to them, praised one of the animals, and said to the fellow, “Now, what is this horse’s name?” The young man seemed quite nervous and did not look at me. He then mumbled the name of the horse, but to the captain, not me. I then asked the other fellow in turn what the name of his horse was, and he had precisely the same reaction. As I was walking back to the prison with the captain, I commented on what I thought was the curious behavior of the two young men. The captain laughed. “Mandela, don’t you know what those two chaps were?” I said I did not. “They were white prisoners. They had never been questioned by a native prisoner in the presence of a white officer before.”

Some of the younger warders took me quite far afield, and we would walk on the beach and even stop at a café and have tea. At such places, I often tried to see if people recognized me, but no one ever did; the last published picture of me had been taken in 1962.

These trips were instructive on a number of levels. I saw how life had changed in the time I had been away, and because we mainly went to white areas, I saw the extraordinary wealth and ease that whites enjoyed. Though the country was in upheaval and the townships were on the brink of open warfare, white life went on placidly and undisturbed. Their lives were unaffected. Once, one of the warders, a very pleasant young man named Warrant Officer Brand, actually took me to his family’s flat and introduced me to his wife and children. From then on, I sent his children Christmas cards every year.

As much as I enjoyed these little adventures, I well knew that the authorities had a motive other than keeping me diverted. I sensed that they wanted to acclimatize me to life in South Africa and perhaps at the same time, get me so used to the pleasures of small freedoms that I might be willing to compromise in order to have complete freedom

pp. 636-639

92

 

In 1987, I resumed contact with Kobie Coetsee. I had several private meetings with him at his residence, and later that year the government made its first concrete proposal. Coetsee said the government would like to appoint a committee of senior officials to conduct private discussions with me. This would be done with the full knowledge of the state president, Coetsee said. Coetsee himself would be head of the committee, and it would include General Willemse, the commissioner of prisons; Fanie van der Merwe, the director general of the Prisons Department; and Dr. Niel Barnard, a former academic who was then head of the National Intelligence Service. The first three individuals were associated with the prison system, so if talks foundered or were leaked to the press, both sides would be able to cover up and say we were discussing prison conditions and nothing more.

The presence of Dr. Barnard, however, disturbed me. He was the head of South Africa’s equivalent of the CIA, and was also involved with military intelligence. I could justify to my organization discussions with the other officials, but not Barnard. His presence made the talks more problematic and suggested a larger agenda. I told Coetsee that I would like to think about the proposal overnight.

That night I considered all the ramifications. I knew that P. W. Botha had created something called the State Security Council, a shadowy secretariat of security experts and intelligence officials. He had done this, according to the press, to circumvent the authority of the cabinet and increase his own power. Dr. Barnard was a key player in this inner council and was said to be a protégé of the president. I thought that my refusing Barnard would alienate Botha, and I decided that such a tack was too risky. If the state president was not brought on board, nothing would happen.

In the morning, I sent word to Coetsee that I accepted his offer. I knew that I had three crucial matters that I needed to address: first, I wanted to sound out my colleagues on the third floor before I proceeded any further; second, it was essential to communicate with Oliver in Lusaka about what was occurring; and finally, I intended to draft a memorandum to P.

W. Botha laying out my views and those of the ANC on the vital issues before the country. This memorandum would create talking points for any future discussion. I requested a meeting with my colleagues, and to my surprise, the authorities summarily refused. This was remarkable, and I assumed it reflected a great deal of nervousness about the prospect of secret talks between myself and the government. I took my complaints to more senior officials.

Finally, the request was approved, with the proviso that I could see my colleagues one by one, not together. I met them in the visiting area. I had resolved to leave out a few details; I would seek their counsel about the idea of having talks with the government without mentioning that an actual committee had been formed. Walter was first. I told him about my letter to the commissioner of prisons and my meeting with Coetsee. I said that I had discussed with Coetsee the idea of beginning talks with the government and that the government seemed interested. What were his views on the matter?

I have been through thick and thin with Walter. He was a man of reason and wisdom, and no man knew me better than he did. There was no one whose opinion I trusted or valued more. Walter considered what I told him. I could see he was uncomfortable, and at best, lukewarm. “In principle,” he said, “I am not against negotiations. But I would have wished that the government initiated talks with us rather than us initiating talks with them.” I replied that if he was not against negotiations in principle, what did it matter who initiated them? What mattered was what they achieved, not how they started. I told Walter that I thought we should move forward with negotiations and not worry about who knocked on the door first. Walter saw that my mind was made up and he said he would not stop me, but that he hoped I knew what I was doing.

Next was Raymond Mhlaba. I explained the entire situation to him as I had to Walter. Ray was always a man of few words, and for several moments he digested what I had said. He then looked at me and said, “Madiba, what have you been waiting for? We should have started this years ago.” Andrew Mlangeni’s reaction was virtually the same as Ray’s. The last man was Kathy. His response was negative; he was as resolutely against what I was suggesting as Raymond and Andrew were in favor. Even more strongly than Walter, he felt that by initiating talks it would appear that we were capitulating. Like Walter, he said he was not in principle against negotiations, and I responded exactly as I had with Walter. But Kathy was adamant; he felt I was going down the wrong path. But, despite his misgivings, he said he would not stand in my way.

Not long after this I received a note from Oliver Tambo that was smuggled in to me by one of my lawyers. He had heard reports that I was having secret discussions with the government and he was concerned. He said he knew I had been alone for some time and separated from my colleagues. He must have been wondering: What is going on with Mandela? Oliver’s note was brief and to the point: What, he wanted to know, was I discussing with the government? Oliver could not have believed that I was selling out, but he might have thought I was making an error in judgment.

In fact, the tenor of his note suggested that.I replied to Oliver in a very terse letter saying that I was talking to the government about one thing and  one thing only: a meeting between the National Executive Committee of the ANC and the South African Government. I would not spell out the details, for I could not trust the confidentiality of the communication. I simply said the time  had dome for such talks and that I would not compromise the organization in any way.

Although the ANC had called for talks with the government for decades, we had never been confronted with the actual prospect of such talks. It is one thing to consider them in theory, and quite another to engage in them. As I was writing my response to Oliver, I was also beginning to draft my memorandum to P. W. Botha. I would make sure that Oliver saw this as well. I knew that when Oliver and the National Executive read my memo, their fears that I had gone off the road would be allayed

 

pp. 640-643

 

93

 

The first formal meeting of the secret working group took place in May 1988, at a posh officers’ club within the precincts of Pollsmoor. While I knew both Coetsee and Willemse, I had never before met van der Merwe and Dr. Barnard. Van der Merwe was a quiet, levelheaded man who spoke only when he had something important to say. Dr. Barnard was in his mid-thirties and was exceedingly bright, a man of controlled intelligence and self-discipline.

The initial meeting was quite stiff, but in subsequent sessions we were able to talk more freely and directly. I met with them almost every week for a few months, and then the meetings occurred at irregular intervals, sometimes not for a month, and then suddenly every week. The meetings were usually scheduled by the government, but sometimes I would request a session.

During our early meetings, I discovered that my new colleagues, with the exception of Dr. Barnard, knew little about the ANC. They were all sophisticated Afrikaners, and far more open-minded than nearly all of their brethren. But they were the victims of so much propaganda that it was necessary to straighten them out about certain facts. Even Dr. Barnard, who had made a study of the ANC, had received most of his information from police and intelligence files, which which were in the main inaccurate and sullied by the prejudices of the men who had gathered them. He could not help but be infected by the same biases.

I spent some time in the beginning sketching out the history of the ANC and then explaining our positions on the primary issues that divided the organization from the government. After these preliminaries, we focused on the critical issues: the armed struggle, the ANC’s alliance with the Communist Party, the goal of majority rule, and the idea of racial reconciliation.

The first issue to arise was in many ways the most crucial, and that was the armed struggle. We spent a number of months discussing it. They insisted that the ANC must renounce violence and give up the armed struggle before the government would agree to negotiations — and before I could meet President Botha. Their contention was that violence was nothing more than criminal behavior that could not be tolerated by the state.

I responded that the state was responsible for the violence and that it is always the oppressor, not the oppressed, who dictates the form of the struggle. If the oppressor uses violence, the oppressed have no alternative but to respond violently. In our case it was simply a legitimate form of self-defense. I ventured that if the state decided to use peaceful methods, the ANC would also use peaceful means. “It is up to you,” I said, “not us, to renounce violence.”

I think I advanced their understanding on this point, but the issue soon moved from a philosophical question to a practical one. As Minister Coetsee and Dr. Barnard pointed out, the National Party had repeatedly stated that it would not negotiate with any organization that advocated violence: therefore, how could it suddenly announce talks with the ANC without losing its credibility? In order for us to begin talks, they said, the ANC must make some compromise so that the government would not lose face with its own people.

It was a fair point and one that I could well understand, but I would not offer them a way out. “Gentlemen,” I said, “it is not my job to resolve your dilemma for you.” I simply told them that they must tell their people that there can be no peace and no solution to the situation in South Africa without sitting down with the ANC. People will understand, I said.

The ANC’s alliance with the Communist Party seemed to trouble them almost as much as the armed struggle. The National Party accepted the most hidebound of 1950s cold war ideology and regarded the Soviet Union as the evil empire and communism as the work of the devil. There was nothing that one could do to disabuse them of this notion. They maintained that the Communist Party dominated and controlled the ANC and that in order for negotiations to begin we must break with the party.

First of all, I said, no self-respecting freedom fighter would take orders from the government he is fighting against or jettison a longtime ally in the interest of pleasing an antagonist. I then explained at great length that the party and the ANC were separate and distinct organizations that shared the same short-term objectives, the overthrow of racial oppression and the birth of a nonracial South Africa, but that our long-term interests were not the same.

This discussion went on for months. Like most Afrikaners, they thought that because many of the Communists in the ANC were white or Indian, they were controlling the blacks in the ANC. I cited many occasions when the ANC and the CP had differed on policy and the ANC had prevailed, but this did not seem to impress them. Finally, in exasperation, I said to them, “You gentlemen consider yourselves intelligent, do you not? You consider yourselves forceful and persuasive, do you not? Well, there are four of you and only one of me, and you cannot control me or get me to change my mind. What makes you think the Communists can succeed where you have failed?”

They were also concerned about the idea of nationalization, insisting that the ANC and the Freedom Charter supported blanket nationalization for the South African economy. I explained that we were for a more even distribution of the rewards of certain industries, industries that were already monopolies, and that nationalization might occur in some of those areas. But I referred them to an article I wrote in 1956 for Liberation in which I said that the Freedom Charter was not a blueprint for socialism but for African-style capitalism. I told them I had not changed my mind since then.

The other main area of discussion was the issue of majority rule. They felt that if there was majority role, the rights of minorities would be trampled. How would the ANC protect the rights of the white minority? they wanted to know. I said that there was no organization in the history of South Africa to compare with the ANC in terms of trying to unite all the people and races of South Africa. I referred them to the preamble of the Freedom Charter: “South Africa belongs to all who live in it, black and white.” I told them that whites were Africans as well, and that in any future dispensation the majority would need the minority. We do not want to drive you into the sea, I said.

pp. 644-648

 

94

 

The meetings had a positive effect: I was told in the winter of 1988 that President Botha was planning to see me before the end of August. The country was still in turmoil. The government had reimposed a State of Emergency in both 1987 and 1988. International pressure mounted. More companies left South Africa. The American Congress had passed a sweeping sanctions bill.

In 1987, the ANC celebrated its seventy-fifth anniversary and held a conference at the end of the year in Tanzania attended by delegates from more than fifty nations. Oliver declared that the armed struggle would intensify until the government was prepared to negotiate the abolition of apartheid. Two years before, at the ANC’s Kabwe conference in Zambia marking the thirtieth anniversary of the Freedom Charter, members of other races were elected to the National Executive Committee for the first time, and the NEC pledged that no discussions with the government could be held until all ANC leaders were released from prison.

Although violence was still pervasive, the National Party had never been stronger. In the white general election of May 1987, the Nationalists won an overwhelming majority. Worse still, the liberal Progressive Federal Party had been replaced as the official opposition by the Conservative Party, which was to the right of the Nationalists and campaigned on the theme that the government was too lenient with the black opposition.

Despite my optimism about the secret talks, it was a difficult time. I had recently had a visit from Winnie and I learned that 8115 Orlando West, the house in which we had been married and which I considered home, had been burned down by arsonists. We had lost invaluable family records, photographs, and keepsakes — even the slice of wedding cake Winnie was saving for my release. I had always thought that someday when I left prison I would be able to recapture the past when looking over those pictures and letters, and now they were gone. Prison had robbed me of my freedom but not my memories, and now I felt some enemies of the struggle had tried to rob me of even those.

I was also suffering from a bad cough that I could not seem to shake, and I often felt too weak to exercise. I had continued to complain about the dampness of my cell, but nothing had been done about it. One day, during a meeting in the visiting area with my attorney, Ismail Ayob, I felt ill and vomited. I was taken back to my cell, examined by a doctor, and I soon recovered. A few days later, however, I was in my cell after dinner when a number of warders and a doctor arrived. The physician gave me a cursory examination, and then one of the warders told me to get dressed. “We are taking you to hospital in Cape Town,” I was told. Security was tight; I went in a convoy of cars and military vehicles accompanied by at least a dozen warders.

I was taken to Tygerberg Hospital, on the campus of the University of Stellenbosch, in a rich and verdant area of the Cape. As I later discovered, they had nearly chosen a different facility because the authorities feared I might attract sympathetic attention at a university hospital. The warders went in first and cleared everyone out of the entrance area. I was then escorted up to a floor that had been entirely emptied. The hall of the floor was lined with more than a dozen armed guards.

While sitting on a table in the examining room, I was looked at by a young and amiable doctor who was also a professor at the university medical school. He inspected my throat, tapped my chest, took some cultures, and in no time pronounced me fit. “There is nothing wrong with you,” he said with a smile. “We should be able to release you tomorrow.” I was anxious not to be diverted from my talks with the government, so I was pleased with his diagnosis.

After the examination, the doctor asked me if I would like some tea. I said I would and a few minutes later, a tall young Coloured nurse came in with a tray. The presence of all the armed guards and warders so frightened her that she dropped the tray on my bed, spilling the tea, before rushing out.

I spent the night in the empty ward under heavy guard. The first thing the next morning, even before I had breakfast, I was visited by an older doctor who was head of internal medicine at the hospital. He was a no-nonsense fellow and had far less of a bedside manner than the cordial young physician of the night before. Without any preliminaries, he tapped me roughly on my chest and then said gruffly, “There is water in your lung.” I told him that the previous doctor had done tests and said I was fine. With a hint of annoyance, he said, “Mandela, take a look at your chest.” He pointed out that one side of my chest was actually larger than the other, and said that it was probably filled with water.

He asked a nurse to bring him a syringe, and without further ado he poked it into my chest and drew out some brownish liquid. “Have you had breakfast?” he said. No, I replied. “Good,” he said, “we are taking you to the operating theater immediately.” He told me I had a great deal of water on my lung and he wanted to draw it out right away.

In the operating room I was given anesthesia, and the next thing I recalled was waking up in a room with the doctor present. I was groggy, but I concentrated on what he said: he had removed two liters of water from my chest and when the liquid was analyzed, a tuberculosis germ had been discovered. He said it was in the very early stages of the illness, and that the germ had done no damage to the lung. While full-blown tuberculosis normally took six months to cure, he said, I should be better in two months. The doctor agreed that it was probably the damp cell that had helped cause my illness.

I spent the next six weeks at Tygerberg recuperating and receiving treatment. In December, I was moved to the Constantiaberge Clinic, a luxurious facility near Pollsmoor that had never had a black patient before. My first morning there, I had an early visit from Kobie Coetsee, who was accompanied by Major Marais, a deputy commander responsible for looking after me. We had barely exchanged greetings when the orderly brought in my breakfast.

Because of my recent illness and my history of high blood pressure, I had been put on a strict low-cholesterol diet. That order had apparently not yet been conveyed to the clinic’s kitchen, for the breakfast tray contained scrambled eggs, three rashers of bacon, and several pieces of buttered toast. I could not remember the last time I had tasted bacon and eggs, and I was ravenous. Just as I was about to take a delicious forkful of egg, Major Marais said, “No, Mandela, that is against the orders of your physician,” and he reached over to take the tray. I held it tightly, and said, “Major, I am sorry. If this breakfast will kill me, then today I am prepared to die.” Once I was ensconced at Constantiaberge, I again began to meet with Kobie Coetsee and the secret committee. While I was still at the clinic Coetsee said he wanted to put me in a situation that was halfway between confinement and freedom. While he did not spell out what this meant, I had a notion of what he was talking about, and I merely nodded. I would not be so naïve as to consider his proposal to be freedom, but I knew that it was a step in that direction.

In the meantime, the clinic was extremely comfortable and for the first time I actually enjoyed a hospital convalescence. The nurses — who were white or Coloured, no black nurses were permitted — spoiled me; they brought extra desserts and pillows and were constantly visiting, even during their time off.

One day, one of the nurses came to me and said, “Mr. Mandela, we are having a party tonight and we would like you to come.” I said I’d be honored to attend, but that the authorities would undoubtedly have something to say about it. The prison authorities refused permission for me to go, which nettled the nurses, and as a result, they decided to hold their party in my room, insisting they could not have their party without me.

That night, a dozen or so of these young ladies in party frocks descended on my room with cake and punch and gifts. The guards seemed befuddled, but they could hardly consider these vivacious young girls a security risk. In fact, when one of the guards attempted to prevent some ofthe nurses from entering my room, I jestingly accused him of being jealous of an old man receiving so much attention from such beautiful young ladies.

 

pp. 649-652

95

 

In early December 1988, security on my ward was tightened and the officers on duty were more alert than usual. Some change was imminent. On the evening of December 9, Major Marais came into my room, and told me to prepare myself to leave. Where to? I asked him. He could not say.

I packed my things and looked around for some of my loyal nurses; I was disappointed at not being able to thank them and bid them farewell. We left in a rush, and after about an hour on the road we entered a prison whose name I recognized: Victor Verster. Located in the lovely old Cape Dutch town of Paarl, Victor Verster is thirty-five miles northeast of Cape Town in the province’s wine-growing region. The prison had the reputation of being a model facility. We drove through the entire length of the prison, and then along a winding dirt road through a rather wild, wooded area at the rear of the property. At the end of the road we came to an isolated, whitewashed one-story cottage set behind a concrete wall and shaded by tall fir trees.

I was ushered into the house by Major Marais and found a spacious lounge, next to a large kitchen, with an even larger bedroom at the back of the house. The place was sparsely but comfortably furnished. It had not been cleaned or swept before my arrival, and the bedroom and living room were teeming with all kinds of exotic insects, centipedes, monkey spiders, and the like, some of which I had never seen before. That night, I swept the insects off my bed and windowsill and slept extremely well in what was to be my new home.

The next morning I surveyed my new abode and discovered a swimming pool in the backyard, and two smaller bedrooms. I walked outside and admired the trees that shaded the house and kept it cool. The entire place felt removed, isolated. The only thing spoiling the idyllic picture was that the walls were topped with razor wire, and there were guards at the entrance to the house. Even so, it was a lovely place and situation; a halfway house between prison and freedom.

That afternoon I was visited by Kobie Coetsee, who brought a case of Cape wine as a housewarming gift. The irony of a jailer bringing his prisoner such a gift was not lost on either of us. He was extremely solicitous and wanted to make sure that I liked my new home. He surveyed the house himself, and the only thing he recommended was that the walls outside the house be raised — for my privacy, he said. He told me that the cottage at Victor Verster would be my last home before becoming a free man. The reason behind this move, he said, was that I should have a place where I could hold discussions in privacy and comfort.

The cottage did in fact give one the illusion of freedom. I could go to sleep and wake up as I pleased, swim whenever I wanted, eat when I was hungry — all were delicious sensations. Simply to be able to go outside during the day and take a walk when I desired was a moment of private glory. There were no bars on the windows, no jangling keys, no doors to lock or unlock. It was altogether pleasant, but I never forgot that it was a gilded cage.

The prison service provided me with a cook, Warrant Officer Swart, a tall, quiet Afrikaner who had once been a warder on Robben Island. I did not remember him, but he said he sometimes drove us to the quarry and purposely steered the truck over bumps to give us a rocky ride. “I did that to you,” he said sheepishly, and I laughed. He was a decent, sweet-tempered fellow without any prejudice and he became like a younger brother to me. He arrived at seven in the morning and left at four, and would make my breakfast, lunch, and dinner. I had a diet outlined by my physician and he would follow it in his preparations. He was a lovely cook, and when he went home at four, he would leave me supper to heat up in the microwave oven, a device that was new to me.

Warrant Officer Swart baked bread, made home-brewed ginger beer and assorted other delicacies. When I had visitors, which was increasingly often, he would prepare gourmet meals. They always praised the food and I daresay my chef was the envy of all my visitors. When the authorities began to permit some of my ANC comrades and members of the United Democratic Front (UDF) and the Mass Democratic Movement (MDM) to visit me, I accused them of coming only for the food.

One day, after a delicious meal prepared by Mr. Swart, I went into the kitchen to wash the dishes. “No,” he said, “that is my duty. You must return to the sitting room.” I insisted that I had to do something, and that if he cooked, it was only fair for me to do the dishes. Mr. Swart protested, but finally gave in. He also objected to the fact that I would make my bed in the morning, saying it was his responsibility to do so. But I had been making my own bed for so long it had become a reflex.

We also traded off in another respect. Like many Afrikaans-speaking warders, he was keen to improve his English. I was always looking for ways to improve my Afrikaans. We made an agreement: he would speak to me in English and I would answer in Afrikaans, and in that way we both practiced the language at which we were weakest.

I would occasionally ask him to make certain dishes for me. I sometimes requested samp and beans, which I used to eat as a boy. One day, I said to him, “You know, I would like you to cook me some brown rice.” To my astonishment, he said, “What is brown rice?” Swart was a young man, and I explained to him that brown rice was the unrefined rice kernel, and we used to eat it during the war when white rice was unavailable. I said it was far healthier than white rice. He was skeptical, but managed to find me some. He cooked it and I enjoyed it very much. But Mr. Swart could not abide the taste and vowed that if I ever wanted it again, I would have to cook it myself.

Even though I was not a drinker, I wanted to be a proper host and serve wine to my guests. I would occasionally take a sip of wine in order to make my guests feel comfortable, but the only wine I can stomach is a South African semisweet wine, which is actually very sweet.

Before my guests came I would ask Mr. Swart to get a certain type of Nederburg wine, which I had tasted before and knew was a semisweet. One day, I was expecting my friends and lawyers for lunch, Dullah Omar, George Bizos, and Ismail Ayob, and asked Mr. Swart to purchase some Nederburg wine should George Bizos, not a Muslim, want some with his meal. I noticed that he grimaced when I said this, and asked him what was wrong.

“Mr. Mandela,” he said. “I always buy that wine for you because you ask me to, but it is cheap stuff and not very nice.” I reminded him that I did not like dry wines and I was sure George could not tell the difference anyway. Mr. Swart smiled at this and proposed a compromise: he would go out and buy two bottles, a dry wine and my Nederburg, and then he would ask my guest which wine he preferred. “Fine,” I said, “let us try your experiment.”

When all four of us were seated for lunch, Swart came out holding the two bottles and turned to the guests and said, “Gentlemen, which wine would you like?” Without even looking at me, George pointed to the bottle of dry white. Warrant Officer Swart just smiled

pp. 653-656

 

96

 

The meetings with the committee continued, and we stalled on the same issues that had always prevented us from moving forward: the armed struggle, the Communist Party, and majority rule. I was still pressing Coetsee for a meeting with P. W. Botha. By this time, the authorities permmitted me to have rudimentary communications with my comrades at Pollsmoor and Robben Island and also the ANC in Lusaka.

Although I knew I was going out ahead of my colleagues, I did not want to go too far ahead and find that I was all alone. In January 1989, I was visited by my four comrades from Pollsmoor and we discussed the memorandum I was planning to send to the state president. The memorandum reiterated most of the points I had made in our secret committee meetings, but I wanted to make sure the state president heard them directly from me. He would see that we were not wild-eyed terrorists, but reasonable men.

“I am disturbed,” I wrote to Mr. Botha in the memorandum, sent to him in March, “as many other South Africans no doubt are, by the specter of a South Africa split into two hostile camps — blacks on one side . . . and whites on the other, slaughtering one another.” To avert this and prepare the groundwork for negotiations, I proposed to deal with the three demands made of the ANC by the government as a precondition to negotiations: renouncing violence; breaking with the SACP; and abandoning the call for majority rule.

On the question of violence I wrote that the refusal of the ANC to renounce violence was not the problem: “The truth is that the government is not yet ready . . . for the sharing of political power with blacks.” I explained our unwillingness to cast aside the SACP, and reiterated that we were not under its control. “Which man of honour,” I wrote, “will desert a lifelong friend at the insistence of a common opponent and still retain a measure of credibility with his people?” I said the rejection of majority rule by the government was a poorly disguised attempt to preserve power. I suggested he must face reality. “Majority rule and internal peace are like the two sides of a single coin, and white South Africa simply has to accept that there will never be peace and stability in this country until the principle is fully applied.”

At the end of the letter, I offered a very rough framework for negotiations.

Two political issues will have to be addressed; firstly, the demand for majority rule in a unitary state, secondly, the concern of white South Africa over this demand, as well as the insistence of whites on structural guarantees that majority rule will not mean domination of the white minority by blacks. The most crucial tasks which will face the government and the ANC will be to reconcile these two positions.

I proposed that this be done in two stages, the first being a discussion to create the proper conditions for negotiations, the second being the actual negotiations themselves. “I must point out that the move I have taken provides you with the opportunity to overcome the current deadlock, and to normalize the country’s political situation. I hope you will seize it without delay.”

But delay there was. In January, P. W. Botha suffered a stroke. While it did not incapacitate the president, it did weaken him and, according to his cabinet, made him even more irascible. In February, Botha unexpectedly resigned as head of the National Party, but kept his position as state president. This was an unparalleled situation in the country’s history: in the South African parliamentary system, the leader of the majority party becomes the head of state. President Botha was now head of state but not of his own party. Some saw this as a positive development: that Botha wanted to be “above party politics” in order to bring about true change in South Africa.

Political violence and international pressure continued to intensify. Political detainees all across the country had held a successful hunger strike, persuading the minister of law and order to release over nine hundred of them. In 1989, the UDF formed an alliance with the Congress of South African Trade Unions (COSATU) to form the Mass Democratic Movement (MDM), which then began organizing a countrywide “defiance campaign” of civil disobedience to challenge apartheid institutions. On the international front, Oliver held talks with the governments of Great Britain and the Soviet Union, and in January 1987 met with the U.S. secretary of state, George Shultz, in Washington. The Americans recognized the ANC as an indispensable element of any solution in South Africa. Sanctions against South Africa remained in force and even increased.

Political violence also had its tragic side. As the violence in Soweto intensified, my wife permitted a group of young men to act as her bodyguards as she moved around the township. These young men were untrained and undisciplined and became involved in activities that were unbecoming to a liberation struggle. Winnie subsequently became legally entangled in the trial of one of her bodyguards who was convicted of murdering a young comrade. This situation was deeply disconcerting to me, for such a scandal only served to divide the movement at a time when unity was essential. I wholly supported my wife and maintained that while she had shown poor judgment, she was innocent of any serious charges.

That July, for my seventy-first birthday, I was visited at the cottage at Victor Verster by nearly my entire family. It was the first time I had ever had my wife and children and grandchildren all in one place, and it was a grand and happy occasion. Warrant Officer Swart outdid himself in preparing a feast, and he did not even get upset when I permitted some of the grandchildren to eat their sweets before their main course. After the meal, the grandchildren went into my bedroom to watch a video of a horror movie while the adults stayed outside gossiping in the lounge. It was a deep, deep pleasure to have my whole family around me, and the only pain was the knowledge that I had missed such occasions for so many years

pp. 657-660

 

 

97

 

ON JULY 4, I was visited by General Willemse, who informed me that I was being taken to see President Botha the following day. He described the visit as a “courtesy call,” and I was told to be ready to leave at 5:30 A.M. I told the general that while I was looking forward to the meeting, I thought it appropriate that I have a suit and tie in which to see Mr. Botha. (The suit from the visit of the Eminent Persons Group had long since vanished.) The general agreed, and a short while later, a tailor appeared to take my measurements. That afternoon I was delivered a new suit, tie, shirt, and shoes.

Before leaving, the general also asked me my blood type, just in case anything untoward should happen the following day. I prepared as best I could for the meeting. I reviewed my memo and the extensive notes I had made for it. I looked at as many newspapers and publications as I could to make sure I was up to date. After President Botha’s resignation as head of the National Party, F. W. de Klerk had been elected in his place, and there was said to be considerable jockeying between the two men. Some might interpret Botha’s willingness to meet me as his way of stealing thunder from his rival, but that did not concern me. I rehearsed the arguments that the state president might make and the ones I would put in return. In every meeting with an adversary, one must make sure one has conveyed precisely the impression one intends to. I was tense about seeing Mr. Botha. He was known as die Groot Krokodil — the Great Crocodile — and I had heard many accounts of his ferocious temper. He seemed to me to be the very model of the old-fashioned, stiff-necked, stubborn Afrikaner who did not so much discuss matters with black leaders as dictate to them. His recent stroke had apparently only exacerbated this tendency. I resolved that if he acted in thatfinger-wagging fashion with me I would have to inform him that I found such behavior unacceptable, and I would then stand up and adjourn the meeting.

At precisely 5:30 in the morning, Major Marais, the commander of Victor Verster, arrived at my cottage. He came into the lounge where I stood in front of him in my new suit for inspection. He walked around me, and then shook his head from side to side. “No, Mandela, your tie,” he said. One did not have much use for ties in prison, and I realized that morning when I was putting it on that I had forgotten how to tie it properly. I made a knot as best I could and hoped no one would notice. Major Marais unbuttoned my collar, loosened and then removed my tie, and then, standing behind me, tied it in a double Windsor knot. He then stood back to admire his handiwork. “Much better,” he said.

We drove from Victor Verster to Pollsmoor, to the residence of General Willemse, where we were served breakfast by the general’s wife. After breakfast, in a small convoy, we drove to Tuynhuys, the official presidential office, and parked in an underground garage where we would not be seen. Tuynhuys is a graceful, nineteenth-century Cape Dutch-style building, but I did not get a proper look at it that day. I was essentially smuggled into the presidential suite.

We took an elevator to the ground floor and emerged in a grand, wood-paneled lobby in front of the president’s office. There we were met by Kobie Coetsee and Niel Barnard, and a retinue of prison officials. I had spoken extensively with both Coetsee and Dr. Barnard about this meeting, and they had always advised me to avoid controversial issues with the president. While we were waiting, Dr. Barnard looked down and noticed that my shoelaces were not properly tied and he quickly kneeled down to tie them for me. I realized just how nervous they were, and that did not make me any calmer. The door then opened and I walked in expecting the worst.

From the opposite side of his grand office, P. W. Botha walked toward me. He had planned his march perfectly, for we met exactly halfway. He had his hand out and was smiling broadly, and in fact, from that very first moment, he completely disarmed me. He was unfailingly courteous, deferential, and friendly.

We very quickly posed for a photograph of the two of us shaking hands, and then were joined at a long table by Kobie Coetsee, General Willemse, and Dr. Barnard. Tea was served and we began to talk. From the first, it was not as though we were engaged in tense political arguments but a lively and interesting tutorial. We did not discuss substantive issues, so much as history and South African culture. I mentioned that I had recently read an article in an Afrikaans magazine about the 1914 Afrikaner Rebellion, and I mentioned how they had occupied towns in the Free State. I said I saw our struggle as parallel to this famous rebellion, and we discussed this historical episode for quite a while. South African history, of course, looks very different to the black man than to the white man. Their view was that the rebellion had been a quarrel between brothers, whereas my struggle was a revolutionary one. I said that it could also be seen as a struggle between brothers who happen to be different colors.

The meeting was not even half an hour, and was friendly and breezy until the end. It was then that I raised a serious issue. I asked Mr. Botha to release unconditionally all political prisoners, including myself. That was the only tense moment in the meeting, and Mr. Botha said that he was afraid that he could not do that.

There was then a brief discussion as to what we should say if news of the meeting leaked out. We very quickly drafted a bland statement saying that we had met for tea in an effort to promote peace in the country. When this was agreed upon, Mr. Botha rose and shook my hand, saying what a pleasure it had been. Indeed, it had been. I thanked him, and left the way we had come.

While the meeting was not a breakthrough in terms of negotiations, it was one in another sense. Mr. Botha had long talked about the need to cross the Rubicon, but he never did it himself until that morning at Tuynhuys. Now, I felt, there was no turning back.

A little more than a month later, in August 1989, P. W. Botha went on national television to announce his resignation as state president. In a curiously rambling farewell address, he accused cabinet members of a breach of trust, of ignoring him and of playing into the hands of the African National Congress. The following day, F. W. de Klerk was sworn in as acting president and affirmed his commitment to change and reform.

To us, Mr. de Klerk was a cipher. When he became head of the National Party, he seemed to be the quintessential party man, nothing more and nothing less. Nothing in his past seemed to hint at a spirit of reform. As education minister, he had attempted to keep black students out of white universities. But as soon as he took over the National Party, I began to follow him closely. I read all of his speeches, listened to what he said, and began to see that he represented a genuine departure from his predecessor. He was not an ideologue, but a pragmatist, a man who saw change as necessary and inevitable. On the day he was sworn in, I wrote him a letter requesting a meeting.

In his inaugural address, Mr. de Klerk said his government was committed to peace and that it would negotiate with any other group committed to peace. But his commitment to a new order was demonstrated only after his inauguration when a march was planned in Cape Town to protest police brutality. It was to be led by Archbishop Tutu and the Reverend Allan Boesak. Under President Botha, the march would have been banned, marchers would have defied that ban, and violence would have resulted. The new president lived up to his promise to ease restrictions on political gatherings and permitted the march to take place, only asking that the demonstrators remain peaceful. A new and different hand was on the tiller

pp. 661-668

 

98

 

Even as de Klerk became president, I continued to meet with the secret negotiating committee. We were joined by Gerrit Viljoen, the minister of constitutional development, a brilliant man with a doctorate in classics, whose role was to bring our discussions into a constitutional framework. I pressed the government to display evidence of its good intentions, urging the state to show its bona fides by releasing my fellow political prisoners at Pollsmoor and Robben Island. While I told the committee that my colleagues had to be released unconditionally, I said the government could expect disciplined behavior from them after their release. That was demonstrated by the conduct of Govan Mbeki, who had been unconditionally released at the end of 1987.

On October 10, 1989, President de Klerk announced that Walter Sisulu and seven of my former Robben Island comrades, Raymond Mhlaba, Ahmed Kathrada, Andrew Mlangeni, Elias Motsoaledi, Jeff Masemola, Wilton Mkwayi, and Oscar Mpetha, were to be released. That morning, I had been visited by Walter, Kathy, Ray, and Andrew, who were still at Pollsmoor, and I was able to say good-bye. It was an emotional moment, but I knew I would not be too far behind. The men were released five days later from Johannesburg Prison. It was an action that rightly evoked praise here and abroad, and I conveyed my appreciation to Mr. de Klerk.

But my gratitude paled compared to my unalloyed joy that Walter and the others were free. It was a day we had yearned for and fought for over so many years. De Klerk had lived up to his promise, and the men were released under no bans; they could speak in the name of the ANC. It was clear that the ban on the organization had effectively expired, a vindication of our long struggle and our resolute adherence to principle.

De Klerk began a systematic dismantling of many of the building blocks of apartheid. He opened South African beaches to people of all colors, and stated that the Reservation of Separate Amenities Act would soon be repealed. Since 1953 this act had enforced what was known as “petty apartheid,” segregating parks, theaters, restaurants, buses, libraries, toilets, and other public facilities, according to race. In November, he announced that the National Security Management System, a secret structure set up under P. W. Botha to combat anti-apartheid forces, would be dissolved.

In early December, I was informed that a meeting with de Klerk was set for the twelfth of that month. By this time I was able to consult with my colleagues new and old, and I had meetings at the cottage with my old colleagues, and the leaders of the Mass Democratic Movement and the UDF. I received ANC people from all of the regions, as well as delegates from the UDF and COSATU. One of these young men was Cyril Ramaphosa, the general secretary of the National Union of Mine Workers and one of the ablest of the new generation of leadership. I also had visits from colleagues of mine from Robben Island, including Terror Lekota and Tokyo Sexwale, who stayed to lunch. They are both men with large appetites, and the only complaint I heard about them was from Warrant Officer Swart, who said, "Those fellows will eat us out of house and home!” With guidance from a number of colleagues, I then drafted a letter to de Klerk not unlike the one I had sent to P. W. Botha. The subject was talks between the government and the ANC. I told the president that the current conflict was draining South Africa’s lifeblood and talks were the only solution. I said the ANC would accept no preconditions to talks, especially not the precondition that the government wanted: the suspension of the armed struggle. The government asked for an “honest commitment to peace” and I pointed out that our readiness to negotiate was exactly that. I told Mr. de Klerk how impressed I was by his emphasis on reconciliation, enunciated in his inaugural address. His words had imbued millions of South Africans and people around the world with the hope that a new South Africa was about to be born. The very first step on the road to reconciliation, I said, was the complete dismantling of apartheid and all the measures used to enforce it.

But I said that the spirit of that speech had not been much in evidence of late. The government’s policies were perceived by many as a continuation of apartheid by other means. The government, I said, had spent too much time talking with black homeland leaders and others coopted by the system; these men, I asserted, were the agents of an oppressive past that the mass of black South Africans rejected.

I reiterated my proposal that talks take place in two stages. I told him I fully supported the guidelines the ANC had adopted in the Harare Declaration of 1989, which put the onus on the government to eliminate the obstacles to negotiations that the state itself had created. Those demands included the release of all political prisoners, the lifting of all bans on restricted organizations and persons, the end to the State of Emergency, and the removal of all troops from the townships. I stressed that a mutually agreed-upon cease-fire to end hostilities ought to be the first order of business, for without that, no business could be conducted. The day before our meeting the letter was delivered to Mr. de Klerk.

On the morning of December 13, I was again taken to Tuynhuys. I met de Klerk in the same room where I had had tea with his predecessor. Mr. de Klerk was accompanied by Kobie Coetsee, General Willemse, Dr. Barnard, and his colleague Mike Louw. I congratulated Mr. de Klerk on becoming president and expressed the hope that we would be able to work together. He was extremely cordial and reciprocated these sentiments.

From the first I noticed that Mr. de Klerk listened to what I had to say. This was a novel experience. National Party leaders generally heard what they wanted to hear in discussions with black leaders, but Mr. de Klerk seemed to be making an attempt to truly understand.

One of the issues I emphasized that day was the National Party’s recently introduced five-year plan, which contained the concept of “group rights.” The idea of “group rights” was that no racial or ethnic group could take precedence over any other. Although they defined “group rights” as a way of protecting the freedom of minorities in a new South Africa, in fact their proposal was a means of preserving white domination. I told Mr. de Klerk that this was unacceptable to the ANC.

I added that it was not in his interest to retain this concept, for it gave the impression that he wanted to modernize apartheid without abandoning it; this was damaging his image and that of the National Party in the eyes of the progressive forces in this country and around the world. An oppressive system cannot be reformed, I said, it must be entirely cast aside. I mentioned an editorial that I had recently read in Die Burger, the mouthpiece of the National Party in the Cape, implying that the group rights concept was conceived as an attempt to bring back apartheid through the back door. I told Mr. de Klerk that if that was how his party’s paper perceived group rights, how did he think we regarded it? I added that the ANC had not struggled against apartheid for seventy-five years only to yield to a disguised form of it and that if it was his true intention to preserve apartheid through the Trojan horse of group rights, then he did not truly believe in ending apartheid.

Mr. de Klerk, I saw that day, does not react quickly to things. It was a mark of the man that he listened to what I had to say and did not argue with me. “You know,” he said, “my aim is no different than yours. Your memo to P. W. Botha said the ANC and the government should work together to deal with white fears of black domination, and the idea of ‘group rights’ is how we propose to deal with it.” I was impressed with this response, but said that the idea of “group rights” did more to increase black fears than allay white ones. De Klerk then said, “We will have to change it, then.”

I then brought up the question of my freedom and said that if he expected me to go out to pasture upon my release he was greatly mistaken. I reaffirmed that if I was released into the same conditions under which I had been arrested I would go back to doing precisely those things for which I had been imprisoned. I made the case to him that the best way to move forward was to unban the ANC and all other political organizations, to lift the State of Emergency, to release political prisoners, and to allow the exiles to return. If the government did not unban the ANC, as soon as I was out of prison I would be working for an illegal organization. “Then,” I said, “you must simply rearrest me after I walk through those gates.”

Again, he listened carefully to what I had to say. My suggestions certainly came as no surprise to him. He said he would take all that I said under consideration, but that he would make no promises. The meeting was an exploratory one and I understood that nothing was going to be resolved that day. But it was extremely useful, for I had taken the measure of Mr. de Klerk just as I did with new prison commanders when I was on Robben Island. I was able to write to our people in Lusaka that Mr. de Klerk seemed to represent a true departure from the National Party politicians of the past. Mr. de Klerk, I said, echoing Mrs. Thatcher’s famous description of Mr. Gorbachev, was a man we could do business with

 pp. 672-678

 

99

 

On February 2, 1990, F. W. de Klerk stood before Parliament to make the traditional opening speech and did something no other South African head of state had ever done: he truly began to dismantle the apartheid system and lay the groundwork for a democratic South Africa. In dramatic fashion, Mr. de Klerk announced the lifting of the bans on the ANC, the PAC, the South African Communist Party, and thirty-one other illegal organizations; the freeing of political prisoners incarcerated for nonviolent activities; the suspension of capital punishment; and the lifting of various restrictions imposed by the State of Emergency. “The time for negotiation has arrived,” he said.

It was a breathtaking moment, for in one sweeping action he had virtually normalized the situation in South Africa. Our world had changed overnight. After forty years of persecution and banishment, the ANC was now a legal organization. I and all my comrades could no longer be arrested for being a member of the ANC, for carrying its green, yellow, and black banner, for speaking its name. For the first time in almost thirty years, my picture and my words, and those of all my banned comrades, could freely appear in South African newspapers. The international community applauded de Klerk’s bold actions. Amidst all the good news, however, the ANC objected to the fact that Mr. de Klerk had not completely lifted the State of Emergency or ordered the troops out of the townships.

On February 9, seven days after Mr. de Klerk’s speech opening Parliament, I was informed that I was again going to Tuynhuys. I arrived at six o’clock in the evening. I met a smiling Mr. de Klerk in his office and as we shook hands, he informed me that he was going to release me from prison the following day. Although the press in South Africa and around the world had been speculating for weeks that my release was imminent,

Mr. de Klerk’s announcement nevertheless came as a surprise to me. I had not been told that the reason Mr. de Klerk wanted to see me was to tell me that he was making me a free man. I felt a conflict between my blood and my brain. I deeply wanted to leave prison as soon as I could, but to do so on such short notice would not be  wise. I thanked Mr. de Klerk, and then said that at the risk of appearing ungrateful I would prefer to have a week’s notice in order that my family and my organization could be prepared for my release. Simply to walk out tomorrow, I said, would cause chaos. I asked Mr. de Klerk to release me a week from that day. After waiting twenty-seven years, I could certainly wait another seven days.

De Klerk was taken aback by my response. Instead of replying, he continued to relate the plan for my release. He said that the government would fly me to Johannesburg and officially release me there. Before he went any further, I told him that I strongly objected to that. I wanted to walk out of the gates of Victor Verster and be able to thank those who looked after me and greet the people of Cape Town. Though I was from Johannesburg, Cape Town had been my home for nearly three decades. I would make my way back to Johannesburg, but when I chose to, not when the government wanted me to. “Once I am free,” I said, “I will look after myself.”

De Klerk was again nonplused. But this time my objections caused a reaction. He excused himself and left his office to consult with others. After ten minutes he returned with a rather long face and said, “Mr. Mandela, it is too late to change the plan now.” I replied that the plan was unacceptable and that I wanted to be released a week hence and at Victor Verster, not Johannesburg. It was a tense moment and, at the time, neither of us saw any irony in a prisoner asking not to be released and his jailer attempting to release him.

De Klerk again excused himself and left the room. After ten minutes he returned with a compromise: yes, I could be released at Victor Verster, but, no, the release could not be postponed. The government had already informed the foreign press that I was to be set free tomorrow and felt they could not renege on that statement. I felt I could not argue with that. In the end, we agreed on the compromise, and Mr. de Klerk poured a tumbler of whisky for each of us to drink in celebration. I raised the glass in a toast, but only pretended to drink; such spirits are too strong for me.

I did not get back to my cottage until shortly before midnight, whereupon I immediately sent word to my colleagues in Cape Town that I was to be released the following day. I managed to get a message to Winnie and I telephoned Walter in Johannesburg. They would all fly in on a chartered plane the next day. That evening, a number of ANC people on what was known as the National Reception Committee came to the cottage to draft a statement that I would make the following day. They left in the early hours of the morning, and despite my excitement, I had no trouble falling asleep.

pp. 679-683

 

PART ELEVEN

 

FREEDOM

 
 

100

 

I awoke on the day of my release after only a few hours’ sleep at 4:30 A.M. February 11 was a cloudless, end-of-summer Cape Town day. I did a shortened version of my usual exercise regimen, washed, and ate breakfast. I then telephoned a number of people from the ANC and the UDF in Cape Town to come to the cottage to prepare for my release and work on my speech. The prison doctor came by to give me a brief checkup. I did not dwell on the prospect of my release, but on all the many things I had to do before then. As so often happens in life, the momentousness of an occasion is lost in the welter of a thousand details.

There were numerous matters that had to be discussed and resolved with very little time to do so. A number of comrades from the reception committee, including Cyril Ramaphosa and Trevor Manuel, were at the house bright and early. I wanted initially to address the people of Paarl, who had been very kind to me during my incarceration, but the reception committee was adamant that that would not be a good idea: it would look curious if I gave my first speech to the prosperous white burghers of Paarl. Instead, as planned, I would speak first to the people of Cape Town at the Grand Parade in Cape Town.

One of the first questions to be resolved was where I would spend my first night of freedom. My inclination was to spend the night in the Cape Flats, the bustling black and Coloured townships of Cape Town, in order to show my solidarity with the people. But my colleagues and, later, my wife argued that for security reasons I should stay with Archbishop Desmond Tutu in Bishop’s Court, a plush residence in a white suburb. It was not an area where I would have been permitted to live before I went to prison, and I thought it would send the wrong signal to spend my first night of freedom in a posh white area. But the members of the committee explained that Bishop’s Court had become multiracial under Tutu’s tenure, and symbolized an open, generous nonracialism.

The prison service supplied me with boxes and crates for packing. During my first twenty or so years in prison, I accumulated very few possessions, but in the last few years I had amassed enough property — mainly books and papers — to make up for previous decades. I filled over a dozen crates and boxes.

My actual release time was set for 3 P.M., but Winnie and Walter and the other passengers from the chartered flight from Johannesburg did not arrive until after two. There were already dozens of people at the house, and the entire scene took on the aspect of a celebration. Warrant Officer Swart prepared a final meal for all of us, and I thanked him not only for the food he had provided for the last two years but the companionship.

Warrant Officer James Gregory was also there at the house, and I embraced him warmly. In the years that he had looked after me from Pollsmoor through Victor Verster, we had never discussed politics, but our bond was an unspoken one and I would miss his soothing presence. Men like Swart, Gregory, and Warrant Officer Brand reinforced my belief in the essential humanity even of those who had kept me behind bars for the previous twenty-seven and a half years.

There was little time for lengthy farewells. The plan was that Winnie and I would be driven in a car to the front gate of the prison. I had told the authorities that I wanted to be able to say good-bye to the guards and warders who had looked after me and I asked that they and their families wait for me at the front gate, where I would be able to thank them individually.

At a few minutes after three, I was telephoned by a well-known SABC presenter who requested that I get out of the car a few hundred feet before the gate so that they could film me walking toward freedom. This seemed reasonable, and I agreed to do it. This was my first inkling that things might not go as calmly as I had imagined.

By 3:30, I began to get restless, as we were already behind schedule. I told the members of the reception committee that my people had been waiting for me for twenty-seven years and I did not want to keep them waiting any longer. Shortly before four, we left in a small motorcade from the cottage. About a quarter of a mile in front of the gate, the car slowed to a stop and Winnie and I got out and began to walk toward the prison gate.

At first, I could not really make out what was going on in front of us, but when I was within one hundred fifty feet or so, I saw a tremendous commotion and a great crowd of people: hundreds of photographers and television cameras and newspeople as well as several thousand wellwishers.

I was astounded and a little bit alarmed. I had truly not expected such a scene; at most, I had imagined that there would be several dozen people, mainly the warders and their families. But this proved to be only the beginning; I realized we had not thoroughly prepared for all that was about to happen.

Within twenty feet or so of the gate, the cameras started clicking, a noise that sounded like some great herd of metallic beasts. Reporters started shouting questions; television crews began crowding in; ANC supporters were yelling and cheering. It was a happy, if slightly disorienting chaos.

When a television crew thrust a long, dark, furry object at me, I recoiled slightly, wondering if it were some newfangled weapon developed while I was in prison. Winnie informed me that it was a microphone.

When I was among the crowd I raised my right fist and there was a roar. I had not been able to do that for twenty-seven years and it gave me a surge of strength and joy. We stayed among the crowd for only a few minutes before jumping back into the car for the drive to Cape Town. Although I was pleased to have such a reception, I was greatly vexed by the fact that I did not have a chance to say good-bye to the prison staff. As I finally walked through those gates to enter a car on the other side, I felt — even at the age of seventy-one — that my life was beginning anew. My ten thousand days of imprisonment were over.

Cape Town was thirty-five miles to the southwest, but because of the unexpected crowds at the gate, the driver elected to take a different path to the city. We drove round to the back of the prison, and our convoy took small roads and byways into town. We drove through beautiful green vineyards and manicured farms, and I relished the scenery around me.

The countryside was lush and well cared for, but what surprised me was how many white families were standing beside the road to get a glimpse of our motorcade. They had heard on the radio that we were taking an alternate route. Some, perhaps a dozen, even raised their clenched right fists in what had become the ANC power salute. This astonished me; I was tremendously encouraged by these few brave souls from a conservative farming area who expressed their solidarity. At one point, I stopped and got out of the car to greet and thank one such white family and tell them
 how inspired I was by their support. It made me think that the South Africa I was returning to was far different from the one I had left.

As we entered the outskirts of the city, I could see people streaming toward the center. The reception committee had organized a rally at the Grand Parade in Cape Town, a great open square that stretched out in front of the old City Hall. I would speak to the crowd from the balcony of that building, which overlooked the entire area. We heard sketchy reports that a great sea of people had been waiting there since morning. The plan was for our motorcade to avoid the crowd and drive around to the back of City Hall, where I would quietly enter the building.

The drive to Cape Town took forty-five minutes, and as we neared the Grand Parade we could see an enormous crowd. The driver was meant to turn right and skirt its edges, but instead, he inexplicably plunged straight into the sea of people. Immediately the crowd surged forward and enveloped the car. We inched forward for a minute or two but were then forced to stop by the sheer press of bodies. People began knocking on the windows, and then on the boot and the bonnet. Inside it sounded like a massive hailstorm. Then people began to jump on the car in their excitement. Others began to shake it and at that moment I began to worry. I felt as though the crowd might very well kill us with their love.

The driver was even more anxious than Winnie and I, and he was clamoring to jump out of the car. I told him to stay calm and remain inside, that others from the cars behind us would come to our rescue. Allan Boesak and others began to attempt to clear a way for our vehicle and push the people off the car, but with little success. We sat inside — it would have been futile to even attempt to open the door, so many people were pressing on it — for more than an hour, imprisoned by thousands of our own supporters. The scheduled beginning of the speech had long passed.

Several dozen marshals eventually came to the rescue and managed slowly to clear an exit path. When we finally broke free, the driver set off at great speed in the opposite direction from City Hall. “Man, where are you going?” I asked him in some agitation. “I don’t know!” he said, his voice tense with anxiety. “I’ve never experienced anything like that before,” he said, and then continued driving without any destination in mind.

When he began to calm down I gave him directions to the house of my friend and attorney Dullah Omar, who lived in the Indian area of the city. We could go there, I said, and relax for a few minutes. This appealed to him. Fortunately, Dullah and his family were home, but they were more than a bit surprised to see us. I was a free man for the first time in twenty-seven years, but instead of greeting me, they said with some concern, “Aren’t you meant to be at the Grand Parade?”

We were able to sip some cold drinks at Dullah’s, but we had only been there a few minutes when Archbishop Tutu telephoned. How he knew we were there I do not know. He was quite distressed and said, “Nelson, you must come back to the Grand Parade immediately. The people are growing restless. If you do not return straightaway I cannot vouch for what will happen. I think there might be an uprising!” I said I would return at once.

Our problem was the driver: he was deeply reluctant to return to the Grand Parade. But I remonstrated with him and soon we were on our way back to City Hall. The building was surrounded by people on all sides, but it was not as dense in the back, and the driver managed to make his way through to the rear entrance. It was almost dusk when I was led up to the top floor of this stately building whose halls had always been filled with shuffling white functionaries. I walked out onto the balcony and saw a boundless sea of people cheering, holding flags and banners, clapping, and laughing.

I raised my fist to the crowd and the crowd responded with an enormous cheer. Those cheers fired me anew with the spirit of the struggle. “Amandla!” I called out. “Ngawethu!” they responded. “iAfrika!” I yelled; “Mayibuye!” they answered. Finally, when the crowd had settled down a bit, I took out my speech and then reached into my breast pocket for my glasses. They were not there; I had left them at Victor Verster. I knew Winnie’s glasses were a similar prescription and I borrowed hers.

Friends, comrades and fellow South Africans. I greet you all in the name of peace, democracy and freedom for all! I stand here before you not as a prophet but as a humble servant of you, the people. Your tireless and heroic sacrifices have made it possible for me to be here today. I therefore place the remaining years of my life in your hands.

I spoke from the heart. I wanted first of all to tell the people that I was not a messiah, but an ordinary man who had became a leader because of extraordinary circumstances. I wanted immediately to thank the people all over the world who had campaigned for my release. I thanked the people of Cape Town, and I saluted Oliver Tambo and the African National Congress, Umkhonto we Sizwe, the South African Communist Party, the UDF, the South African Youth Congress, COSATU, the Mass Democratic Movement, the National Union of South African Students, and the Black Sash,a group formed by women that had long been a voice of conscience. I also publicly expressed my gratitude to my wife and family, saying, “I am convinced that [their] pain and suffering was far greater than my own.”

I told the crowd in no uncertain terms that apartheid had no future in South Africa, and that the people must not let up their campaign of mass action. “The sight of freedom looming on the horizon should encourage us to redouble our efforts.” I felt it was important publicly to explain my talks with the government. “Today,” I said, “I wish to report to you that my talks with the government have been aimed at normalizing the political situation in the country. I wish to stress that I myself have at no time entered into negotiations about the future of our country except to insist on a meeting between the ANC and the government.”

I said I hoped that a climate conducive to a negotiated settlement could soon be achieved, ending the need for the armed struggle. The steps to achieving such a climate, I said, had been outlined in the ANC’s 1989 Harare Declaration. As a condition to real negotiations, I said, the government must immediately end the State of Emergency and free all political prisoners.

I told the people that de Klerk had gone further than any other Nationalist leader to normalize the situation and then, in words that came back to haunt me, I called Mr. de Klerk “a man of integrity.” These words were flung back at me many times when Mr. de Klerk seemed not to live up to them.

It was vital for me to show my people and the government that I was unbroken and unbowed, and that the struggle was not over for me but beginning anew in a different form. I affirmed that I was “a loyal and disciplined member of the African National Congress.” I encouraged the people to return to the barricades, to intensify the struggle, and we would walk the last mile together.

It was evening by the time my speech was finished, and we were hustled back into our cars for the trip to Bishop’s Court. As we entered its pristine environs, I saw hundreds of black faces waiting to greet me. When they saw us, the people burst into song. When I greeted Archbishop Tutu, I enveloped him in a great hug; here was a man who had inspired an entire nation with his words and his courage, who had revived the people’s hope during the darkest of times. We were led inside the house where more family and friends met us, but for me, the most wonderful moment was when I was told that I had a telephone call from Stockholm. I knew immediately who it was. Oliver’s voice was weak, but unmistakable, and to hear him after all those years filled me with great joy. Oliver was in Sweden recuperating from a debilitating stroke he had suffered in August 1989. We agreed that we would meet as soon as possible.

My dream upon leaving prison was to take a leisurely drive down to the Transkei, and visit my birthplace, the hills and streams where I had played as a boy, and the burial ground of my mother, which I had never seen. But my dream had to be deferred, for I learned very quickly of the extensive plans that the ANC had for me, and none of them involved a relaxing journey to the Transkei


pp. 684-687

 

101

 

 

I was scheduled to hold a press conference the afternoon after my release, and in the morning I met with a number of my colleagues to talk about scheduling and strategy. A small mountain of telegrams and messages of congratulations had arrived, and I tried to review as many of these as possible. There were telegrams from all around the world, from presidents and prime ministers, but I remember one in particular from a white Cape Town housewife that amused me greatly. It read: “I am very glad that you are free, and that you are back among your friends and family, but your speech yesterday was very boring.”

Before I went to prison I never held such a press conference as I did that day. In the old days there were no television cameras, and most ANC press conferences were conducted clandestinely. That afternoon, there were so many journalists, from so many different countries, I did not know whom to speak with. I was pleased to see a high percentage of black journalists among the throng. At the press conference I was once again keen to reassert a number of themes: first, that I was a loyal and disciplined member of the ANC. I was mindful of the fact that the most senior ANC people would be watching my release from abroad, and attempting to gauge my fidelity from a distance. I was aware that they had heard rumors that I had strayed from the organization, that I was compromised, so at every turn I sought to reassure them. When asked what role I would play in the organization, I told the press that I would play whatever role the ANC ordered.

I told the reporters that there was no contradiction between my continuing support for the armed struggle and my advocating negotiations. It was the reality and the threat of the armed struggle that had brought the government to the verge of negotiations. I added that when the state stopped inflicting violence on the ANC, the ANC would reciprocate with peace. Asked about sanctions, I said the ANC could not yet call for the relaxation of sanctions, because the situation that caused sanctions in the first place — the absence of political rights for blacks — was still the status quo. I might be out of jail, I said, but I was not yet free.

I was asked as well about the fears of whites. I knew that people expected me to harbor anger toward whites. But I had none. In prison, my anger toward whites decreased, but my hatred for the system grew. I wanted South Africa to see that I loved even my enemies while I hated the system that turned us against one another. I wanted to impress upon the reporters the critical role of whites in any new dispensation. I have tried never to lose sight of this. We did not want to destroy the country before we freed it, and to drive the whites away would devastate the nation. I said that there was a middle ground between white fears and black hopes, and we in the ANC would find it. “Whites are fellow South Africans,” I said, “and we want them to feel safe and to know that we appreciate the contribution that they have made toward the development of this country.” Any man or woman who abandons apartheid will be embraced in our struggle for a democratic, nonracial South Africa; we must do everything we can to persuade our white compatriots that a new, nonracial South Africa will be a better place for all.

From my very first press conference I noticed that journalists were as eager to learn about my personal feelings and relationships as my political thoughts. This was new to me; when I went to prison, a journalist would never have thought of asking questions about one’s wife and family, one’s emotions, one’s most intimate moments. While it was understandable that the press might be interested in these things, I nevertheless found their curiosity difficult to satisfy. I am not and never have been a man who finds it easy to talk about his feelings in public. I was often asked by reporters how it felt to be free, and I did my best to describe the indescribable, and usually failed. After the press conference, Archbishop Tutu’s wife telephoned us from Johannesburg to say that we must fly there straightaway. Winnie and I had hoped to spend a few days in Cape Town relaxing, but the message we were getting was that the people of Johannesburg were getting restless and there might be chaos if I did not return directly. We flew to Johannesburg that evening, but I was informed that there were thousands of people surrounding our old home, 8115 Orlando West, which had been reconstructed, and that it would be unwise to go there. I reluctantly acceded; I yearned to spend my second night of freedom under my own roof. Instead, Winnie and I stayed in the northern suburbs at the home of an ANC supporter.

The following morning we flew by helicopter to the First National Bank Stadium in Soweto. We were able to make an aerial tour of Soweto, the teeming metropolis of matchbox houses, tin shanties, and dirt roads, the mother city of black urban South Africa, the only home I ever knew as a man before I went to prison. While Soweto had grown, and in some places prospered, the overwhelming majority of the people remained dreadfully poor, without electricity or running water, eking out an existence that was shameful in a nation as wealthy as South Africa. In many places, the poverty was far worse than when I went to prison.

We circled over the stadium, overflowing with 120,000 people, and landed in the center. The stadium was so crowded, with people sitting or standing in every inch of space, that it looked as though it would burst. I expressed my delight to be back among them, but I then scolded the people for some of the crippling problems of urban black life. Students, I said, must return to school. Crime must be brought under control. I told them that I had heard of criminals masquerading as freedom fighters, harassing innocent people and setting alight vehicles; these rogues had no place in the struggle. Freedom without civility, freedom without the ability to live in peace, was not true freedom at all.

Today, my return to Soweto fills my heart with joy. At the same time I also return with a deep sense of sadness. Sadness to learn that you are still suffering under an inhuman system. The housing shortage, the schools crisis, unemployment and the crime rate still remain. . . . As proud as I am to be part of the Soweto community, I have been greatly disturbed by the statistics of crime that I read in the newspapers. Although I understand the deprivations our people suffer I must make it clear that the level of crime in the township is unhealthy and must be eliminated as a matter of urgency.


I ended by opening my arms to all South Africans of goodwill and good intentions, saying that “no man or woman who has abandoned apartheid will be excluded from our movement toward a nonracial, united and democratic South Africa based on one-person one-vote on a common voters’ roll.” That was the ANC’s mission, the goal that I had always kept before me during the many lonely years in prison, the goal that I would work toward during the remaining years of my life. It was the dream I cherished when I entered prison at the age of forty-four, but I was no longer a young man, I was seventy-one, and I could not afford to waste any time.

That night, I returned with Winnie to number 8115 in Orlando West. It was only then that I knew in my heart that I had left prison. For me, 8115 was the centerpoint of my world, the place marked with an X in my mental geography. The house had been soundly rebuilt after the fire. When I saw the four-roomed house, I was surprised by how much smaller and humbler it was than I remembered it being. Compared to my cottage at VictorVerster, number 8115 could have been the servants’ quarters at the back. But any house in which a man is free is a castle when compared to even the plushest prison.

That night, as happy as I was to be home, I had a sense that what I most wanted and longed for was going to be denied me. I yearned to resume a normal and ordinary life, to pick up some of the old threads from my life as a young man, to be able to go to my office in the morning and return to my family in the evening, to be able to pop out and buy some toothpaste at the pharmacy, to visit in the evening with old friends. These ordinary things are what one misses most in prison, and dreams about doing when one is free. But I quickly realized that such things were not going to be possible. That night, and every night for the next weeks and months, the house was surrounded by hundreds of well-wishers. People sang and danced and called out, and their joy was infectious. These were my people, and I had no right and no desire to deny myself to them. But in giving myself to my people I could see that I was once again taking myself away from my family.

We did not sleep much that night, as the singing continued until the early hours, when members of the ANC and UDF who were guarding the house begged the crowd to remain quiet and allow us to rest. There were many in the ANC who advised me to move to the home a few blocks distant, in Diepkloof extension, that Winnie had built while I was in prison. It was a grand place by Soweto standards, but it was a house that held no meaning or memories for me. Moreover, it was a house that because of its size and expense seemed somehow inappropriate for a leader of the people. I rejected that advice for as long as I could. I wanted not only to live among my people, but like them

pp. 688-690

 

102

 
 

MY FIRST RESPONSIBILITY was to report to the leadership of the ANC, and on February 27, when I had been out of prison a little over two weeks, I flew to Lusaka for a meeting of the National Executive Committee. It was a wonderful reunion to be with old comrades whom I had not seen in decades. A number of African heads of state were also in attendance, and I had brief talks with Robert Mugabe of Zimbabwe, Kenneth Kaunda of Zambia, José Eduardo Dos Santos of Angola, Quett Masire of Botswana, Joaquim Chissano of Mozambique, and Yoweri Museveni of Uganda.

While the members of the executive were pleased that I had been freed, they were also eager to evaluate the man who had been released. I could see the questions in their eyes. Was Mandela the same man who went to prison twenty-seven years before, or was this a different Mandela, a reformed Mandela? Had he survived or had he been broken? They had heard reports of my conversations with the government and they were rightly concerned. I had not only been out of touch with the situation on the ground — since 1984 I had not even been able to communicate with my colleagues in prison.

I carefully and soberly explained the nature of my talks with the government. I described the demands I had made, and the progress that had been achieved. They had seen the memoranda I had written to Botha and de Klerk, and knew that these documents adhered to ANC policy. I knew that over the previous few years some of the men who had been released had gone to Lusaka and whispered, “Madiba has become soft. He has been bought off by the authorities. He is wearing three-piece suits, drinking wine, and eating fine food.” I knew of these whispers, and I intended to refute them. I knew that the best way to disprove them was simply to be direct and honest about everything that I had done.

At that session of the NEC I was elected deputy president of the organization while Alfred Nzo, the organization’s secretary-general, was named acting president while Oliver was recuperating. At a press conference after our meeting, I was asked about a suggestion made by Dr. Kaunda, the president of Zambia and a longtime supporter of the Congress, that the ANC should suspend armed operations inside South Africa now that I had been released. I replied that while we valued Mr. Kaunda’s wisdom and support, it was too soon to suspend the armed struggle, for we had not yet achieved the goal for which we took up arms; it was not the ANC’s job, I said, to help Mr. de Klerk placate his right-wing supporters.

I began a tour of Africa, which included many countries. During the first six months after my release, I spent more time abroad than at home. Nearly everywhere I went there were great enthusiastic crowds so that even if I felt weary the people buoyed me. In Dar es Salaam I was met by a crowd estimated at half a million.

I enjoyed my travels immensely. I wanted to see new — and old — sights, taste different foods, speak with all manner of people. I very quicklyhad to acclimatize myself to world radically different from the one I had left. With changes in travel, communication, and mass media, the world had accelerated; things now happened so fast it was sometimes difficult to keep up with them. Winnie tried to get me to slow down, but there was simply too much to do; the organization wanted to make sure we took advantage of the euphoria generated by my release.

In Cairo, the day after a private meeting with the Egyptian president, Hosni Mubarak, I was scheduled to address a large meeting in a local hall.  When I arrived, the crowd seemed to be spilling out of the building and there was precious little security. I mentioned to a policeman that I thought he needed reinforcements but he merely shrugged. Winnie and I waited in a room behind the hall, and at the appointed hour, a policeman motioned for me to go in. I told him to escort the rest of my delegation in first because I feared that when I went in there would be pandemonium and they would be cut off. But the policeman urged me to go first, and indeed as soon as I was in the hall, the crowd surged forward and overcame the cordon of policemen. In their enthusiasm, I was jostled and a bit shaken, and at one point I lost my shoe in the general confusion. When things began to calm down a few minutes later, I found that neither my shoe nor my wife could be located. Finally, after nearly half an hour, Winnie was brought onto the stage with me, quite cross that she had been lost. I was not able to even address the crowd, for they were shouting “Mandela! Mandela!” so furiously that I could not be heard above the din, and finally I left, without my shoe and with an uncharacteristically silent wife.

While in Cairo I held a press conference at which I said the ANC was “prepared to consider a cessation of hostilities.” This was a signal to the government. Both the ANC and the government were engaged in creating a climate whereby negotiations would succeed. While the ANC was demanding that the government normalize the situation in the country by ending the State of Emergency, releasing all political prisoners, and repealing all apartheid laws, the government was intent on first persuading the ANC to suspend the armed struggle. While we were not yet ready to announce such a suspension, we wanted to provide Mr. de Klerk with enough encouragement to pursue his reformist strategies. We knew that we would eventually suspend the armed struggle, in part to facilitate more serious negotiations and in part to allow Mr. de Klerk to go to his own constituency, the white voters of South Africa, and say, “Look, here are the fruits of my policy.”

After my last stop in Africa, I flew to Stockholm to visit Oliver. Seeing my old friend and law partner was the reunion I most looked forward to. Oliver was not well, but when we met we were like two young boys in the veld who took strength from our love for each other. We began by talking of old times, but when we were alone, the first subject he raised was the leadership of the organization. “Nelson,” he said, “you must now take over as president of the ANC. I have been merely keeping the job warm for you.” I refused, telling him that he had led the organization in exile far better than

I ever could have. It was neither fair nor democratic for a transfer to occur in such a manner. “You have been elected by the organization as the president,” I said. “Let us wait for an election; then the organization can decide.” Oliver protested, but I would not budge. It was a sign of his humility and selflessness that he wanted to appoint me president, but it was not in keeping with the principles of the ANC.

In April 1990, I flew to London to attend a concert at Wembley, held in my honor. Many international artists, most of whom I never knew, were performing and the event was to be televised worldwide. I took advantage of this to thank the world’s anti-apartheid forces for the tremendous work they had done in pressing for sanctions, for the release of myself and fellow political prisoners, and for the genuine support and solidarity they had shown the oppressed people of my country

pp. 691-694

 

 

103

 

When I emerged from prison, Chief Mangosuthu Buthelezi, the head of the Inkatha Freedom Party and the chief minister of KwaZulu, was one of the premier players on the South African political stage. But within ANC circles, he was a far from popular figure. Chief Buthelezi was descended from the great Zulu king Cetywayo, who had defeated the British at the Battle of Isandhlwana in 1879. As a young man, he attended Fort Hare and then joined the ANC Youth League. I saw him as one of the movement’s upcoming young leaders. He had become chief minister of the KwaZulu homeland with the tacit support of the ANC, and even his launching of Inkatha as a Zulu cultural organization was unopposed by the organization.

But over the years, Chief Buthelezi drifted away from the ANC. Though he resolutely opposed apartheid and refused to allow KwaZulu to become an “independent” homeland as the government wished, he was a thorn in the side of the democratic movement. He opposed the armed struggle.

He criticized the 1976 Soweto uprising. He campaigned against international sanctions. He challenged the idea of a unitary state of South Africa. Yet, Chief Buthelezi had consistently called for my release and refused to negotiate with the government until I and other political prisoners were liberated.

Chief Buthelezi was one of the first people I telephoned after my release to thank him for his long-standing support. My inclination was to meet with the chief as soon as possible to try to resolve our differences. During my initial visit to Lusaka, I brought up the idea of such a meeting and it was voted down. While I was at Victor Verster, Walter had been invited by the Zulu king, Goodwill Zwelithini, to visit him in Ulundi, KwaZulu’s capital, and I urged him to accept. I thought it was an excellent opportunity to influence the head of one of the most respected and powerful royal families in the country. The visit was tentatively approved by the NEC provided Walter went to the king’s palace in Nongoma; it was thought that going to Ulundi would suggest recognition of the authority of the homeland.

When I returned from Lusaka I telephoned both Chief Buthelezi and the king, and explained that Walter would be coming to see the king, not in Ulundi but at Nongoma. The king said he would not accept Walter coming to see him anywhere else but in the capital. “I am the king,” he said. “I have invited him to see me in Ulundi, and he has no right to say I will see you elsewhere.” “Your Majesty,” I said, “we are facing a wall of opposition from our membership who did not want Mr. Sisulu to go to KwaZulu at all. We managed to get this compromise approved, surely you can bend as well.” But he could not, and he refused to see Walter.

Relations deteriorated after this, and in May, I persuaded the ANC of the need for me to make a visit to the king and Buthelezi. The king approved, but a week or so before the visit I received a letter from him saying I must come alone. This proved to be the last straw, and the NEC would not give in to such a demand. I told the king that I could not come unless I was accompanied by my colleagues; the king regarded this as another slight and canceled the visit.

My goal was to forge an independent relationship with the king, separate from my relationship with Chief Buthelezi. The king was the true hereditary leader of the Zulus, who loved and respected him. Fidelity to the king was far more widespread in KwaZulu than allegiance to Inkatha. In the meantime, Natal became a killing ground. Heavily armed Inkatha supporters had in effect declared war on ANC strongholds across the Natal Midlands region and around Pietermaritzburg. Entire villages were set alight, dozens of people were killed, hundreds were wounded, and thousands became refugees. In March 1990 alone, 230 people lost their lives in this internecine violence. In Natal, Zulu was murdering Zulu, for Inkatha members and ANC partisans are Zulus. In February, only two weeks after my release, I went to Durban and spoke to a crowd of over 100,000 people at King’s Park, almost all of whom were Zulus. I pleaded with them to lay down their arms, to take each other’s hands in peace:

“Take your guns, your knives, and your pangas, and throw them into the sea! Close down the death factories. End this war now!” But my call fell on deaf ears. The fighting and dying continued. I was so concerned that I was willing to go to great lengths to meet Chief Buthelezi. In March, after one particularly horrifying spasm of violence, Iannounced on my own that I would meet Chief Buthelezi at a mountain hamlet outside of Pietermaritzburg. On a personal level, my relations with Chief Buthelezi were close and respectful, and I hoped to capitalize on that. But I found that such a meeting was anathema to ANC leaders in Natal.

They considered it dangerous and vetoed my meeting. I did go to Pietermaritzburg, where I saw the burned remains of ANC supporters and tried to comfort their grieving families, but I did not see Chief Buthelezi6

pp. 695-700

 

104

 

In March, after much negotiation within our respective parties, we scheduled our first face-to-face meeting with Mr. de Klerk and the government. These were to be “talks about talks,” and the meetings were to begin in early April. But on March 26, in Sebokeng Township, about thirty miles south of Johannesburg, the police opened fire without warning on a crowd of ANC demonstrators, killing twelve and wounding hundreds more, most of them shot in the back as they were fleeing. Police had used live ammunition in dealing with the demonstrators, which was intolerable. The police claimed that their lives were endangered, but many demonstrators were shot in the back and had no weapons. You cannot be in danger from an unarmed man who is running away from you. The right to assemble and demonstrate in support of our just demands was not a favor to be granted by the government at its discretion. This sort of action angered me like no other, and I told the press that every white policeman in South Africa regarded every black person as a military target. After consultation with the NEC, I announced the suspension of our talks and warned Mr. de Klerk that he could not “talk about negotiations on the one hand and murder our people on the other.”

But despite the suspension of our official talks, with the approval of the leadership, I met privately with Mr. de Klerk in Cape Town in order to keep up the momentum for negotiations. Our discussions centered primarily on a new date, and we agreed on early May. I brought up the appalling behavior at Sebokeng and the police’s unequal treatment of blacks and whites; police used live ammunition with black demonstrators, while they never unsheathed their guns at white right-wing protests.

The government was in no great rush to begin negotiations; they were counting on the euphoria that greeted my release to die down. They wanted to allow time for me to fall on my face and show that the former prisoner hailed as a savior was a highly fallible man who had lost touch with the present situation.

Despite his seemingly progressive actions, Mr. de Klerk was by no means the great emancipator. He was a gradualist, a careful pragmatist. He did not make any of his reforms with the intention of putting himself out of power. He made them for precisely the opposite reason: to ensure power for the Afrikaner in a new dispensation. He was not yet prepared to negotiate the end of white rule.

His goal was to create a system of power-sharing based on group rights, which would preserve a modified form of minority power in South Africa. He was decidedly opposed to majority rule, or “simple majoritarianism” as he sometimes called it, because that would end white domination in a single stroke. We knew early on that the government was fiercely opposed to a winner-takes-all Westminster parliamentary system, and advocated instead a system of proportional representation with built-in structural guarantees for the white minority. Although he was prepared to allow the black majority to vote and create legislation, he wanted to retain a minority veto. From the start I would have no truck with this plan. I described it to Mr. de Klerk as apartheid in disguise, a “loser-takes-all” system.

The Nationalists’ long-term strategy to overcome our strength was to build an anti-ANC alliance with the Inkatha Freedom Party and to lure the Coloured Afrikaans-speaking voters of the Cape to a new National Party. From the moment of my release, they began wooing both Buthelezi and the Coloured voters of the Cape. The government attempted to scare the Coloured population into thinking the ANC was anti-Coloured. They supported Chief Buthelezi’s desire to retain Zulu power and identity in a new South Africa by preaching to him the doctrine of group rights and federalism.

The first round of talks with the government was held over three days in early May. Our delegation consisted of Walter Sisulu, Joe Slovo, Alfred Nzo, Thabo Mbeki, Ahmed Kathrada, Joe Modise, Ruth Mompati, Archie Gumede, Reverend Beyers Naude, Cheryl Carolus, and myself. The setting was Groote Schuur, the Cape Dutch-style mansion that was the residence of South Africa’s first colonial governors, among them Cecil Rhodes. Some of our delegation joked that we were being led into an ambush on the enemy’s ground.

But the talks, contrary to expectation, were conducted with seriousness and good humor. Historic enemies who had been fighting each other for three centuries met and shook hands. Many wondered out loud why such discussions had not taken place long before. The government had granted temporary indemnities to Joe Slovo, the general secretary of the Communist Party, and Joe Modise, the commander of MK, and to see these two men shaking hands with the National Party leaders who had demonized them for decades was extraordinary. As Thabo Mbeki later said to reporters, each side had discovered that the other did not have horns.

The very fact of the talks themselves was a significant milestone in the history of our country; as I pointed out, the meeting represented not only what the ANC had been seeking for so many years, but an end to the master/servant relationship that characterized black and white relations in South Africa. We had not come to the meeting as supplicants or petitioners, but as fellow South Africans who merited an equal place at the table. The first day was more or less a history lesson. I explained to our counterparts that the ANC from its inception in 1912 had always sought negotiations with the government in power. Mr. de Klerk, for his part, suggested that the system of separate development had been conceived as a benign idea, but had not worked in practice. For that, he said, he was sorry, and hoped the negotiations would make amends. It was not an apology

for apartheid, but it went further than any other National Party leader ever had. The primary issue discussed was the definition of political prisoners and political exiles. The government argued for a narrow definition, wanting to restrict the number of our people who would qualify for an indemnity. We argued for the broadest possible definition and said that any person who was convicted of an offense that was politically motivated should qualify for an indemnity. We could not agree on a mutually satisfactory definition of “politically motivated” crimes, and this would be an issue that would bedevil us for quite a while to come.

At the end of the three-day meeting, we agreed on what became known as the Groote Schuur Minute, pledging both sides to a peaceful process of negotiations and committing the government to lifting the State of Emergency, which they shortly did everywhere except for the violence-ridden province of Natal. We agreed to set up a joint working group to resolve the many obstacles that still stood in our way.

When it came to constitutional issues, we told the government we were demanding an elected constituent assembly to draw up a new constitution; we believed that the men and women creating the constitution should be the choice of the people themselves. But before the election of an assembly, it was necessary to have an interim government that could oversee the transition until a new government was elected. The government could not be both player and referee, as it was now. We advocated the creation of a multiparty negotiating conference to set up the interim government and set out the guiding principles for the functioning of a constituent assembly

pp. 701-705

105

 

ALTHOUGH I HAD WANTED to journey to Qunu immediately after my release from prison, it was not until April that I was able to go. I could not pick up and leave whenever I wanted; security had to be arranged, as well as speeches prepared for local organizations. By April, the ANC and General Bantu Holomisa, the military leader of the Transkei and an ANC loyalist, had arranged for a visit. But what was foremost in my mind and heart was paying my respects to my mother’s grave.

I went first to Qunu and the site where my mother was buried. Her grave was simple and unadorned, covered only by a few stones and some upturned bricks, no different from the other graves at Qunu. I find it difficult to describe my feelings: I felt regret that I had been unable to be with her when she died, remorse that I had not been able to look after her properly during her life, and a longing for what might have been had I chosen to live my life differently.

In seeing my village again after so many years, I was greatly struck by what had changed and what had not. When I had been young, the people of Qunu were not political at all; they were unaware of the struggle for African rights. People accepted life as it was and did not dream of changing it.

But when I returned I heard the schoolchildren of Qunu singing songs about Oliver Tambo and Umkhonto we Sizwe, and I marveled at how knowledge of the struggle had by then seeped into every corner of African society.

What had endured was the warmth and simplicity of the community, which took me back to my days as a boy. But what disturbed me was that the villagers seemed as poor if not poorer than they had been then. Most people still lived in simple huts with dirt floors, with no electricity and no running water. When I was young, the village was tidy, the water pure, and the grass green and unsullied as far as the eye could see. Kraals were swept, the topsoil was conserved, fields were neatly divided. But now the village was unswept, the water polluted, and the countryside littered with plastic bags and wrappers. We had not known of plastic when I was a boy, and though it surely improved life in some ways, its presence in Qunu appeared to me to be a kind of blight. Pride in the community seemed to have vanished.

That month, I had another homecoming: I returned to Robben Island in order to persuade twenty-five MK political prisoners to accept the government’s offer of amnesty and leave the island. Though I had left the island eight years before, my memories of prison were still fresh and untinged by nostalgia. After all the years of being visited by others, it was a curious sensation to be a visitor on Robben Island.

But that day, I did not have much opportunity to sight-see for I met immediately with the men protesting the government offer of amnesty. They maintained that they would leave only after a victory on the battlefield, not the negotiating table. They were fiercely opposed to this particular settlement, in which they had to enumerate their crimes before receiving indemnity. They accused the ANC of retreating from the Harare Declaration demand for an unconditional, blanket amnesty covering political prisoners and exiles. One man said, “Madiba, I have been fighting the government all my life, and now I have to ask for a pardon from them.”

I could sympathize with their arguments, but they were being unrealistic. Every soldier would like to defeat his enemy on the field, but in this case, such a victory was out of reach. The struggle was now at the negotiating table. I argued that they were not advancing the cause by remaining in jail. They could be of greater service outside than inside. In the end, they agreed to accept the government’s offer.

In early June, I was scheduled to leave on a six-week tour of Europe and North America. Before going, I met privately with Mr. de Klerk, who wanted to discuss the issue of sanctions. Based on the changes he had made in South Africa, he asked me to mute the call for the continuation of international sanctions. While we were mindful of what Mr. de Klerk had done, in our view sanctions remained the best lever to force him to do more. I was aware that the European Community and the States were inclined to relax sanctions based on Mr. de Klerk’s reforms. I explained to Mr. de Klerk that we could not tell our supporters to relax sanctions until he had completely dismantled apartheid and a transitional government was in place. While he was disappointed at my response, he was not surprised.

The first leg of the trip took Winnie and me to Paris, where we were treated in very grand style by François Mitterrand and his charming wife, Danielle, a longtime ANC supporter. This was not my first trip to the European mainland, but I was still entranced by the beauties of the Old World.

Although I do not want to stint on the loveliness of the City of Light, the most important event that occurred while I was in France was that the government announced the suspension of the State of Emergency. I was pleased, but well aware that they had taken this action while I was in Europe in order to undermine my call for sanctions.

After stops in Switzerland, Italy, and the Netherlands, I went to England, where I spent two days visiting with Oliver and Adelaide. My next stop was the United States, but I would be returning to England on my way back to South Africa, which is when I was scheduled to meet with Mrs. Thatcher. As a courtesy, however, I phoned her before I left, and Mrs. Thatcher proceeded to give me a stern but well-meaning lecture: she said she had been following my travels and noting how many events I attended each day. “Mr. Mandela, before we discuss any issues,” she said, “I must warn you that your schedule is too heavy. You must cut it in half. Even a man half your age would have trouble meeting the demands that are being made on you. If you keep this up, you will not come out of America alive. That is my advice to you.”

I had read about New York City since I was a young man, and finally to see it from the bottom of its great glass-and-concrete canyons while millions upon millions of pieces of ticker tape came floating down was a breathtaking experience. It was reported that as many as a million people personally witnessed our procession through the city, and to see the support and enthusiasm they gave to the anti-apartheid struggle was truly humbling. I had always read that New York was a hard-hearted place, but I felt the very opposite of that on my first full day in the city.

The following day I went up to Harlem, an area that had assumed legendary proportions in my mind since the 1950s when I watched young men in Soweto emulate the fashions of Harlem dandies. Harlem, as my wife said, was the Soweto of America. I spoke to a great crowd at Yankee Stadium, telling them that an unbreakable umbilical cord connected black South Africans and black Americans, for we were together children of Africa. There was a kinship between the two, I said, that had been inspired by such great Americans as W. E. B. Du Bois, Marcus Garvey, and Martin Luther King Jr. As a young man, I idolized the Brown Bomber, Joe Louis, who took on not only his opponents in the ring but racists outside of it. In prison, I followed the struggle of black Americans against racism, discrimination, and economic inequality. To us, Harlem symbolized the strength of resistance and the beauty of black pride. This was brought home to me by a young man I had seen the previous day who wore a T-shirt that read, “BLACK BY NATURE, PROUD BY CHOICE.” We were linked by nature, I said, but we were proud of each other by choice.

After journeying to Memphis and Boston, I went to Washington to address a joint session of Congress and attend a private meeting with President Bush. I thanked the U.S. Congress for its anti-apartheid legislation and said the new South Africa hoped to live up to the values that created the two chambers before which I spoke. I said that as freedom fighters we could not have known of such men as George Washington, Abraham Lincoln, and Thomas Jefferson “and not been moved to act as they were moved to act.” I also delivered a strong message on sanctions, for I knew that the Bush administration felt it was time to loosen them. I urged Congress not to do so. Even before meeting Mr. Bush, I had formed a positive impression of him, for he was the first world leader to telephone me with congratulations after I left prison. From that point on, President Bush included me on his short list of world leaders whom he briefed on important issues. In person, he was just as warm and thoughtful, though we differed markedly on the issues of the armed struggle and sanctions. He was a man with whom one could disagree and then shake hands.

From the United States I proceeded to Canada, where I had a meeting with Prime Minister Mulroney and also addressed their Parliament. We were due to go to Ireland next, and before crossing the Atlantic, our plane, a small jet, stopped for refueling in a remote place above the Arctic Circle called Goose Bay. I felt like having a walk in the brisk air, and as I was strolling on the tarmac, I noticed some people standing by the airport fence. I asked a Canadian official who they were. Eskimos, he said.

In my seventy-two years on earth I had never met an Innuit and never imagined that I would. I headed over to that fence and found a dozen or so young people, in their late teens, who had come out to the airport because they had heard our plane was going to stop there. I had read about the Innuit (the name “Eskimo” was given to them by the colonists) as a boy, and the impression I received from the racist colonialist texts was that they were a backward culture.

But in talking with these bright young people, I learned that they had watched my release on television and were familiar with events in South Africa. “Viva ANC!” one of them said. The Innuit are an aboriginal people historically mistreated by a white settler population; there were parallels between the plights of black South Africans and the Innuit people. What struck me so forcefully was how small the planet had become during my decades in prison; it was amazing to me that a teenaged Innuit living at the roof of the world could watch the release of a political prisoner on the southern tip of Africa. Television had shrunk the world, and had in the process become a great weapon for eradicating ignorance and promoting democracy.

After Dublin, I went to London, where I had a three-hour meeting with Mrs. Thatcher. Standing out in the cold talking with the young Innuits had given me a chill. On the day I was to see Mrs. Thatcher it was wintry and raining, and as we were leaving, Winnie told me I must take a raincoat. We were already in the lobby of the hotel, and if I went back for my coat we would be late. I am a stickler about punctuality, not only because I think it is a sign of respect to the person you are meeting but in order to combat the Western stereotype of Africans as being notoriously tardy. I told Winnie we did not have time, and instead I stood out in the rain signing autographs for some children. By the time I got to Mrs. Thatcher I was feeling poorly, and I was later diagnosed as having a mild case of pneumonia.

But it did not interfere with our meeting, except that she chided me like a schoolmarm for not taking her advice and cutting down on my schedule. Even though Mrs. Thatcher was on the opposite side of the ANC on many issues, such as sanctions, she was always a forthright and solicitous lady. In our meeting that day, though, I could not make the slightest bit of headway with her on the question of sanctions.

pp. 706-711

 

106

 

WHEN I RETURNED to South Africa in July, after brief trips to Uganda, Kenya, and Mozambique, I requested a meeting with Mr. de Klerk. Violence in the country was worsening; the death toll of 1990 was already over fifteen hundred, more than all the political deaths of the previous year. After conferring with my colleagues, I felt it necessary to speed up the process of normalization. Our country was bleeding to death, and we had to move ahead faster.

Mr. de Klerk’s lifting the State of Emergency in June seemed to set the stage for a resumption of talks, but in July, government security forces arrested about forty members of the ANC, including Mac Maharaj, Pravin Gordhan, Siphiwe Nyanda, and Billy Nair, claiming that they were part of a Communist Party plot called Operation Vula to overthrow the government. De Klerk called for an urgent meeting with me and read to me from documents he claimed had been confiscated in the raid. I was taken aback because I knew nothing about it.

After the meeting I wanted an explanation and called Joe Slovo. Joe explained that the passages read by Mr. de Klerk had been taken out of context and that Vula was a moribund operation. But the government was intent on using this discovery to try to pry the ANC from the SACP and keep Joe Slovo out of the negotiations. I went back to Mr. de Klerk and told him that he had been misled by his own police and that we had no intention of parting ways with the SACP or dropping Joe Slovo from our negotiating team.

In the middle of July, shortly before a scheduled meeting of the National Executive Committee, Joe Slovo came to me privately with a proposition. He suggested we voluntarily suspend the armed struggle in order to create the right climate to move the negotiation process forward. Mr. de Klerk, he said, needed to show his supporters that his policy had brought benefits to the country. My first reaction was negative; I did not think the time was ripe.

But the more I thought about it, the more I realized that we had to take the initiative and this was the best way to do it. I also recognized that Joe, whose credentials as a radical were above dispute, was precisely the right person to make the proposal. He could not be accused of being a dupe of the government or of having gone soft. The following day I told Joe that if he brought up the idea in the NEC, I would support him.

When Joe raised the idea in the NEC the next day there were some who firmly objected, claiming that we were giving de Klerk’s supporters a reward but not our own people. But I defended the proposal, saying the purpose of the armed struggle was always to bring the government to the negotiating table, and now we had done so. I argued that the suspension could always be withdrawn, but it was necessary to show our good faith.

After several hours, our view prevailed. This was a controversial move within the ANC. Although MK was not active, the aura of the armed struggle had great meaning for many people. Even when cited merely as a rhetorical device, the armed struggle was a sign that we were actively fighting the enemy. As a result, it had a popularity out of proportion to what it had achieved on the ground.

On August 6, in Pretoria, the ANC and the government signed what became known as the Pretoria Minute, in which we agreed to suspend the armed struggle. As I was to say over and over to our followers: we suspended armed action, we did not terminate the armed struggle. The agreement also set forth target dates for the release of political prisoners and the granting of certain types of indemnity. The process of indemnity was scheduled to be completed by May 1991, and the government also agreed to review the Internal Security Act.

Of all the issues that hindered the peace process, none was more devastating and frustrating than the escalation of violence in the country. We had all hoped that as negotiations got under way, violence would decrease. But in fact the opposite happened. The police and security forces were making very few arrests. People in the townships were accusing them of aiding and abetting the violence. It was becoming more and more clear to me that there was connivance on the part of the security forces. Many of the incidents indicated to me that the police, rather than quelling violence, were fomenting it.

Over the next few months, I visited townships all across the violence-racked Vaal Triangle south of Johannesburg, comforting wounded people and grieving families. Over and over again, I heard the same story: the police and the defense force were destabilizing the area. I was told of the police confiscating weapons one day in one area, and then Inkatha forces attacking our people with those stolen weapons the next day. We heard stories of the police escorting Inkatha members to meetings and on their attacks.

In September, I gave a speech in which I said there was a hidden hand behind the violence and suggested that there was a mysterious “Third Force,” which consisted of renegade men from the security forces who were attempting to disrupt the negotiations. I could not say who the members of the Third Force were, for I did not know them myself, but I was certain that they existed and that they were murderously effective in their targeting of the ANC and the liberation struggle.

I came to this conclusion after becoming personally involved in two specific incidents. In July of 1990, the ANC received information that hostel dwellers belonging to the Inkatha Freedom Party were planning a major attack on ANC members in Sebokeng Township in the Vaal Triangle on July 22. Through our attorneys, we notified the minister of law and order, the commissioner of police, and the regional commissioner, warning them of the impending attacks and urging them to take the proper action. We asked the police to prevent armed Inkatha members from entering the township to attend an Inkatha rally.

On July 22, busloads of armed Inkatha members, escorted by police vehicles, entered Sebokeng in broad daylight. A rally was held, after which the armed men went on a rampage, murdering approximately thirty people in a dreadful and grisly attack. I visited the area the next day and witnessed scenes I have never before seen and never hope to see again. At the morgue were bodies of people who had been hacked to death; a woman had both her breasts cut off with a machete. Whoever these killers were, they were animals.

I requested a meeting with Mr. de Klerk the following day. When I saw him, I angrily demanded an explanation. “You were warned in advance,” I told him, “and yet did nothing. Why is that? Why is it that there have been no arrests? Why have the police sat on their hands?” I then told him that in any other nation where there was a tragedy of this magnitude, when more than thirty people were slain, the head of state would make some statement of condolence, yet he had not uttered a word. He had no reply to what I said. I asked de Klerk to furnish me with an explanation, and he never did.

The second incident occurred in November, when a group of Inkatha members entered a squatter camp known as Zonkizizwe (Zulu for “the place where all nations are welcome”) outside the city of Germiston, east of Johannesburg, and drove ANC people out, killing a number of them in the process. Inkatha members then proceeded to occupy the abandoned shacks and confiscate all the property. Residents of the area said that the Inkatha members were accompanied by the police. Once again, in the wake of this tragedy, the police and the government took no action. Black life in South Africa had never been so cheap.

Again, I met with Mr. de Klerk and his minister of law and order, Adriaan Vlok. Again, I asked Mr. de Klerk why no action by the police had been taken in the aftermath of these crimes. I said the attackers could easily be found because they were now occupying the shacks of the people they had killed. Mr. de Klerk asked Mr. Vlok for an explanation and then Vlok, in a rather rude tone, asked me on whose property the shacks were located, the implication being that these people were squatters and therefore had no rights. In fact, I told him, the land had been made available to these people by the local authorities. His attitude was like that of many Afrikaners who simply believed that black tribes had been killing each other since time immemorial. Mr. de Klerk again told me he would investigate and respond, but never did.

During this time, the government took another action that added fuel to the flames. It introduced a regulation permitting Zulus to carry so-called traditional weapons to political rallies and meetings in Natal and elsewhere. These weapons, assegais, which are spears, and knobkerries, wooden sticks with a heavy wooden head, are actual weapons with which Inkatha members killed ANC members. This gave me grave doubts about Mr. de Klerk’s peaceful intentions.

Those opposed to negotiations benefited from the violence, which always seemed to flare up when the government and the ANC were moving toward an agreement. These forces sought to ignite a war between the ANC and Inkatha, and I believe many members of Inkatha connived at this as well. Many in the government, including Mr. de Klerk, chose to look the other way or ignore what they knew was going on under their noses. We had no doubts that men at the highest levels of the police and the security forces were aiding the Third Force. These suspicions were later confirmed by newspaper reports disclosing that the South African police had secretly funded Inkatha.

As the violence continued to spiral, I began to have second thoughts about the suspension of the armed struggle. Many of the people in the ANC were restive, and in September, at a press conference, I said that the continuing violence might necessitate taking up arms once more. The situation looked very grim, and any understanding that had been achieved with the government seemed lost

pp. 712-717

 

 

107

 

In December of 1990, Oliver returned to South Africa after being in exile from his native land for three decades. It was wonderful to have him near. He returned for an ANC consultative conference in Johannesburg, which was attended by over fifteen hundred delegates from forty-five different regions, home and abroad.

At the meeting, I spoke in tribute to Oliver as the man who had led the ANC during its darkest hours and never let the flame go out. Now, he had ushered us to the brink of a future that looked bright and hopeful. During the twenty-seven years that I was in prison, it was Oliver who saved the ANC, and then built it into an international organization with power and influence. He took up the reins when most of its leaders were either in prison or in exile. He was a soldier, a diplomat, a statesman.

Although I criticized the government for its orchestrated campaign of counterrevolutionary activities, it was Oliver’s address that created a storm. He opened the meeting with a controversial speech in which he called for our sanctions policy to be reevaluated. The ANC, he maintained, faced “international marginalization” unless it took the initiative to deescalate sanctions. The European Community had already begun to scale back sanctions. The countries in the West, particularly the United Kingdom and the United States, wanted to reward Mr. de Klerk for his reforms, believing that this would encourage him to go further. We felt this was the wrong strategy, but we had to recognize international realities.

Although Oliver’s speech had been discussed and approved by the NEC, his proposal was met with indignation by ANC militants, who insisted that sanctions must be maintained unchanged. The conference decided to retain the sanctions policy as it was. I myself was the target of complaints by those who charged that the negotiators were out of touch with the grass roots and that we spent more time with National Party leaders than our own people. I was also criticized at the conference for engaging in “personal diplomacy” and not keeping the rank-and-file of the organization informed. As a leader of a mass organization, one must listen to the people, and I agreed that we had been remiss in keeping the entire organization informed about the course of the negotiations. But I also knew the delicacy of our talks with the government; any agreements that we arrived at depended in part on their confidentiality. Although I accepted the criticism, I believed we had no alternative but to proceed on the same course. I knew that I had to be more inclusive, brief more people as to our progress, and I proceeded with that in mind.

Each day, each weekend, the newspapers were filled with fresh reports of new and bloody violence in our communities and townships. It was clear that violence was the number one issue in the country. In many communities in Natal and on the Reef around Johannesburg, a poisonous mixture of crime, political rivalries, police brutality, and shadowy death squads made life brutish and untenable. As long as the violence was not dealt with, the progress to a new dispensation would remain uneven and uncertain.

To try to arrest the spiral of violence, I contacted Chief Buthelezi to arrange a meeting. We met at Durban’s Royal Hotel in January. Chief Buthelezi spoke first to assembled delegates and media and in the process opened old wounds rather than healing them. He catalogued the verbal attacks the ANC had made on him and criticized the ANC’s negotiating demands. When it was my turn to speak, I chose not to respond to his remarks but to thank him for his efforts over many years to secure my release from prison. I cited our long relationship and underlined the many matters that united our two organizations rather than divided us.

Progress was made during our private talks, and Chief Buthelezi and I signed an agreement that contained a code of conduct covering the behavior of our two organizations. It was a fair accord, and I suspect that if it had been implemented it would indeed have helped to staunch the bloodletting. But as far as I could tell, Inkatha never made any effort to implement the accord, and there were violations as well on our own side.

The violence continued between our two organizations. Each month people were dying by the hundreds. In March, Inkatha members launched an attack in Alexandra Township north of Johannesburg in which forty-five people were killed over three days of fighting. Again, no one was arrested. I could not sit idly by as the violence continued, and I sought another meeting with Chief Buthelezi. In April I went down to Durban and we again made strong statements and signed another agreement. But again, the ink was no sooner dry than it was drenched in blood. I was more convinced than ever that the government was behind much of the violence and the violence was impeding the negotiations. Mr. de Klerk’s failure to respond put our own relationship in jeopardy.

In April, at a two-day meeting of the National Executive Committee, I discussed my doubts about Mr. de Klerk. The NEC believed that the government was behind the violence and that the violence was upsetting the climate for negotiations. In an open letter to the government, we called for the dismissal of Magnus Malan, the minister of defense, and Adriaan Vlok, the minister of law and order; the banning of the carrying of traditional weapons in public; the phasing out of the migrant-worker hostels, where so many Inkatha members lived in the townships around Johannesburg; the dismantling of secret government counterinsurgency units; and the appointment of an independent commission to probe complaints of misconduct on the part of the security forces.

We gave the government until May to meet our demands. Mr. de Klerk responded by calling for a multiparty conference on violence to be held in May, but I replied that this was pointless since the government knew precisely what it had to do to end the violence. In May, we announced the suspension of talks with the government.In July 1991, the ANC held its first annual conference inside South Africa in thirty years. The conference was attended by 2,244 voting delegates who were democratically elected at ANC branches at home and abroad. At the conference I was elected president of the ANC without opposition.

Cyril Ramaphosa was elected secretary-general, evidence that the torch was being passed from an older generation of leadership to a younger one. Cyril, whom I met only upon my release from prison, was a worthy successor to a long line of notable ANC leaders. He was probably the most accomplished negotiator in the ranks of the ANC, a skill he honed as secretary-general of the National Union of Mine Workers.

In my speech I expressed my appreciation for the great honor that had been bestowed on me, and spoke of how difficult it would be to follow in the large footsteps of my predecessor, Oliver Tambo. Though we were then at loggerheads with the government, negotiations in and of themselves, I said, constituted a victory. The mere fact that the government was engaged in negotiations at all was a sign that they did not have the strength to sustain apartheid. I reiterated that the process would not be smooth, as we were dealing with politicians who do not want to negotiate themselves out of power. “The point which must be clearly understood is that the struggle is not over, and negotiations themselves are a theater of struggle, subject to advances and reverses as any other form of struggle.”

But negotiations could not wait. It was never in our interest to prolong the agony of apartheid for any reason. It was necessary, I said, to create a transitional government as soon as possible. The conference underlined one of the most important and demanding tasks before the ANC: to transform an illegal underground liberation movement to a legal mass political party. For thirty years, the ANC had functioned clandestinely in South Africa; those habits and techniques were deeply ingrained. We had to reconstruct an entire organization, from the smallest local branch to the national executive. And we had to do so in a matter of months during a period of extraordinary change.

A large part of the ANC and Communist Party leadership had been in exile. Most of them had returned for the conference in July. They were unfamiliar with present-day South Africa; it was a newfound land for them as well as me. There was, however, an extraordinary crop of young leaders of the United Democratic Front and COSATU who had remained in the country, who knew the political situation in a way that we did not.

These organizations had in some measure been surrogates for the ANC inside South Africa during the 1980s. The ANC had to integrate these men and women into the organization as well. We faced not only logistical problems but philosophical ones. It is a relatively simple proposition to keep a movement together when you are fighting against a common enemy. But creating a policy when that enemy is across the negotiating table is another matter altogether. In the new ANC, we had to integrate not only many different groups, but many different points of view. We needed to unite the organization around the idea of the negotiations.

In the first seventeen months of legal activity, the ANC had recruited 700,000 members. This was an impressive number, but there was no room for complacency. A proportionately low number of these members were from the rural areas, the regions where the ANC had historically been weakest. At the same time, the National Party was throwing open its doors to nonwhites and was busily recruiting disaffected Coloureds and Indians.

Ever since my release from prison, the state had continued its campaign to discredit my wife. After the alleged kidnapping of four youths who were staying in the Diepkloof house and the death of one of them, Winnie had first been vilified by a whispering campaign and was then charged with four counts of kidnapping and one of assault. The continuing aspersions cast on her character were such that both Winnie and I were eager for her to have her day in court and prove her innocence of the charges.

My wife’s formal trial began in February in the Rand Supreme Court in Johannesburg. I attended the trial on the first day, as did many senior figures in the ANC, and I continued to attend as often as I could. I did this both to support my wife and to show my belief in her innocence. She was ably defended by George Bizos, who attempted to demonstrate that Winnie had no involvement with either the kidnappings or the beatings.

After three and a half months, the court found her guilty of kidnapping charges and being an accessory to assault. The judge, however, acknowledged that she had not taken part in any assault herself. She was sentenced to six years in prison, but was released on bail pending her appeal. As far as I was concerned, verdict or no verdict, her innocence was not in doubt

pp. 718-720

 

 

 

108

 

On December 20, 1991, after more than a year and a half of talks about talks, the real talks began: CODESA — the Convention for a Democratic South Africa — represented the first formal negotiations forum between the government, the ANC, and other South African parties. All of our previous bilateral discussions had been laying the groundwork for these talks, which took place at the World Trade Centre, a modern exhibition center near Jan Smuts Airport in Johannesburg. CODESA comprised eighteen delegations covering the gamut of South African politics, plus observers from the United Nations, the Commonwealth, the European Community, and the Organization of African Unity. It was the widest cross section of political groups ever gathered in one place in South Africa.

The opening of such talks was an historic occasion, certainly the most important constitutional convention since that of 1909 when the British colonies of the Cape and Natal and the former Boer republics of the Transvaal and the Orange Free State agreed to form a single union. Of course, that convention was not a tribute to democracy but a betrayal of it, for none of the representatives there that day were black. In 1991, the majority of them were.

Our planning delegation, led by Cyril Ramaphosa, and including Joe Slovo and Valli Moosa, had been engaged in weekly discussions with the government on the issues of elections, the constitution, a constituent assembly, and a transitional government. Delegates from twenty different parties including the homeland governments had already agreed on the ground rules for the convention.

The optimism at the opening of the talks could not be dampened even by a few spoilers. The PAC decided to boycott the talks, accusing the ANC and the National Party of conspiring together to set up a multiracial government. This occurred despite the formation, a month before, of the Patriotic Front, an alliance of the ANC, the PAC, and the Azanian People’s Organization around a declaration of common goals. The PAC feared democratic elections because they knew such a vote would expose their meager popular support. Chief Buthelezi also boycotted the talks on the

grounds that he was not permitted three delegations: for Inkatha, the KwaZulu government, and King Zwelithini. We argued that the king should be above politics, and that if he were included then every tribe in South Africa should be able to send their paramount chief. There was not only a sense of history at the World Trade Centre, but of self-reliance. Unlike the negotiations preceding new dispensations in

African states like Zimbabwe and Angola, which required outside mediators, we in South Africa were settling our differences among ourselves. Mr. de Klerk talked about the need for a transitional, “power-sharing” government on a democratic basis. The National Party’s chief delegate to the talks, Dawie de Villiers, even offered an apology for apartheid.

In my own opening remarks, I said that with the dawn of CODESA, progress in South Africa had at last become irreversible. Governments, I said, derive their authority and legitimacy from the consent of the governed, and we had assembled to create such a legitimate authority. I said that CODESA marked the beginning of the road to an elected assembly that would write a new constitution, and I did not see any reason why an election for such a constituent assembly could not occur in 1992. I called on the government to usher in an interim government of national unity to supervise such an election, control the state media and the military, and generally oversee the transition to a new, nonracial, democratic South Africa.

On the convention’s first day, the lion’s share of the participating parties, including the National Party and the ANC, endorsed a Declaration of Intent, which committed all parties to support an undivided South Africa whose supreme law would be a constitution safeguarded by an independent judiciary. The country’s legal system would guarantee equality before the law, and a bill of rights would be drawn up to protect civil liberties. In short, there would be a multiparty democracy based on universal adult suffrage on a common voters’ roll. As far as we were concerned, this was the minimum acceptable constitutional threshold for a new South Africa. Inkatha refused to sign on the grounds that the phrase an “undivided” South Africa implied that a federal system was off-limits.

The convention created five working groups that would meet in early 1992 to prepare the way for the second round of CODESA scheduled for May 1992. The groups would explore the question of creating a free political climate, the future of the homelands, the restructuring of the South African Broadcasting Corporation, the examination of various constitutional principles such as federalism, and the creation and installation of an interim government. The parties agreed that decisions would be taken by “sufficient consensus,” which was never defined, but in practice meant an agreement between the government and the ANC and a majority of the other parties.

The first day of CODESA 1 was uneventful, until it came to a close. The night before the convention I had been negotiating with Mr. de Klerk on the telephone until after eight in the evening. Mr. de Klerk asked me whether I would agree to permit him to be the final speaker the next day. Though I was scheduled to give the concluding remarks, I told him that I would take up the matter with our National Executive Committee. I did so that evening, and despite their misgivings, I persuaded them to permit Mr. de Klerk to have the last word. I did not see the issue as a vital one, and I was prepared to do Mr. de Klerk the favor.

At the end of the session, all seemed well; I spoke about the importance of the talks and I was followed by Mr. de Klerk. He proceeded to underline the historic significance of the occasion and discuss the need for overcoming mutual distrust. But then Mr. de Klerk did a curious thing.

He began to attack the ANC for not adhering to the agreements that we had made with the government. He began to speak to us like a schoolmaster admonishing a naughty child. He berated the ANC for failing to disclose the location of arms caches and then rebuked us for maintaining a “private army,” Umkhonto we Sizwe, in violation of the National Peace Accord of September 1991. In intemperate language, he questioned whether the ANC was honorable enough to abide by any agreements it signed.

This was more than I could tolerate and I would now be damned if I would permit Mr. de Klerk to have the last word. When he finished, the meeting was meant to be over. But the room had grown very quiet; instead of allowing the session to end, I walked to the podium. I could not let his remarks go unchallenged. My voice betrayed my anger.

I am gravely concerned about the behavior of Mr. de Klerk today. He has launched an attack on the ANC and in doing so he has been less than frank. Even the head of an illegitimate, discredited minority regime, as his is, has certain moral standards to uphold. He has no excuse just because he is the head of such a discredited regime not to uphold moral standards. . . . If a man can come to a conference of this nature and play the type of politics he has played — very few people would like to deal with such a man.
The members of the government persuaded us to allow them to speak last. They were very keen to say the last word here. It is now clear why they did so. He has abused his  position, because he hoped that I would not respond. He was completely mistaken. I respond now.

I said it was unacceptable for Mr. de Klerk to speak to us in such llanguage. I reiterated that it was the ANC, not the government, that started the initiative of peace discussions, and it was the government, not the ANC, that time and again failed to live up to its agreements. I had told Mr. de Klerk before that it served no useful purpose to attack the ANC publicly, yet he continued to do so. I noted that we had suspended our armed struggle to show our commitment to peace, yet the government was still colluding with those waging war. We told him that we would turn in our weapons only when we were a part of the government collecting those weapons.

I added that it was apparent the government had a double agenda. They were using the negotiations not to achieve peace, but to score their own petty political gains. Even while negotiating, they were secretly funding covert organizations that committed violence against us. I mentioned the recent revelations about million-rand payoffs to Inkatha that Mr. de Klerk claimed not to have known about. I stated that if a man in his position “doesn’t know about such things, then he is not fit to be the head of government.”

I knew I had been harsh, but I did not want to capsize the whole ship of negotiations, and I ended on a more conciliatory note.

I ask him to place his cards on the table face upwards. Let us work together openly. Let there be no secret agendas. Let him not persuade us that he would be the last speaker because he wants to abuse that privilege and attack us in the hope that we won’t respond. I am prepared to work with him in spite of all his mistakes.

CODESA convened the following day for its final session, and both Mr. de Klerk and I took pains to show that no irreparable harm had been done. At the beginning of the session, he and I publicly shook hands and said we would work together. But much trust had been lost, and the negotiations were now in a state of disarray.

Six weeks after the opening of CODESA 1, the National Party contested an important by-election in Potchefstroom, a conservative university town in the Transvaal, traditionally the party’s stronghold. In a stunning upset, the Nationalists were defeated by the candidate of the right-wing Conservative Party. The Conservatives resolutely opposed the government’s policy of negotiations with the ANC, and were composed mainly of Afrikaners who felt that Mr. de Klerk was giving away the store. The election result seemed to cast doubt on Mr. de Klerk’s policy of reform and negotiations. The National Party was alarmed; these were their own voters in their own heartland rejecting their policies.

Mr. de Klerk decided to gamble. He announced that as a result of the by-election in Potchefstroom he would call a nationwide referendum for March 17 so that the white people of South Africa could vote on his reform policy and on negotiations with the ANC. He stated that if the referendum was defeated, he would resign from office. The referendum asked a plain and direct question of all white voters over the age of eighteen: “Do you support the continuation of the reform process which the state president began on 2 February 1990 which is aimed at a new constitution through negotiation?”

The ANC opposed the referendum on the principle that it was a vote that excluded all nonwhites. At the same time, we were realistic: we certainly did not want white voters to rebuff Mr. de Klerk’s efforts to pursue negotiations. Though we disdained the election on principle, we urged whites to vote yes. We saw such a vote as a signal of support for negotiations, not necessarily for de Klerk. We watched Mr. de Klerk’s campaign with interest and some consternation. He and the National Party conducted a sophisticated, expensive,

American-style political campaign accompanied by extensive newspaper and television advertisements, bumper stickers, and colorful rallies. We saw this as a dress rehearsal for the campaign Mr. de Klerk would wage against us. In the end, 69 percent of the white voters supported negotiations, giving de Klerk a great victory. He felt vindicated; I think the margin even swelled his head a bit. His hand was strengthened, and as a result, the Nationalists toughened their negotiating positions. This was a dangerous strategy.

pp. 721-727

 

109

 

On April 13, 1992, at a press conference in Johannesburg, flanked by my two oldest friends and comrades, Walter and Oliver, I announced my separation from my wife. The situation had grown so difficult that I felt that it was in the best interests of all concerned — the ANC, the family, and Winnie — that we part. Although I discussed the matter with the ANC, the separation itself was made for personal reasons.

I read the following statement.

The relationship between myself and my wife, Comrade Nomzamo Winnie Mandela, has become the subject of much media speculation. I am issuing this statement to clarify the  position and in the hope that it will bring an end to further conjecture.
Comrade Nomzamo and myself contracted our marriage at a critical time in the struggle for liberation in our country. Owing to the pressures of our shared commitment to the ANC and the struggle to end apartheid, we were unable to enjoy a normal family life. Despite these pressures our love for each other and our devotion to our marriage grew and intensified. . . .
During the two decades I spent on Robben Island she was an indispensable pillar of support and comfort to myself personally. . . . Comrade Nomzamo accepted the onerous burden of raising our children on her own. . . . She endured the persecutions heaped upon her by the Government with exemplary fortitude and never wavered from her commitment to the freedom struggle. Her tenacity reinforced my personal respect, love and growing affection. It also attracted the admiration of the world at large.
My love for her remains undiminished.
However, in view of the tensions that have arisen owing to differences between ourselves on a number of issues in recent months, we have mutually agreed that a separation would be best for each of us. My action was not prompted by the current allegations being made against her in the media. . . . Comrade Nomzamo has and can continue to rely on my unstinting support during these trying moments in her life.
I shall personally never regret the life Comrade Nomzamo and I tried to share together. Circumstances beyond our control however dictated it should be otherwise. I part from my wife with no recriminations. I embrace her with all the love and affection I have nursed for her inside and outside prison from the moment I first met her. Ladies and gentlemen, I hope you will appreciate the pain I have gone through.


Perhaps I was blinded to certain things because of the pain I felt for not being able to fulfill my role as a husband to my wife and a father to my children. But just as I am convinced that my wife’s life while I was in prison was more difficult than mine, my own return was also more difficult for her than it was for me. She married a man who soon left her; that man became a myth; and then that myth returned home and proved to be just a man after all.

As I later said at my daughter Zindzi’s wedding, it seems to be the destiny of freedom fighters to have unstable personal lives. When your life is the struggle, as mine was, there is little room left for family. That has always been my greatest regret, and the most painful aspect of the choice I made.

“We watched our children growing without our guidance,” I said at the wedding, “and when we did come out [of prison], my children said, ‘We thought we had a father and one day he’d come back. But to our dismay, our father came back and he left us alone because he has now become the father of the nation.’ ” To be the father of a nation is a great honor, but to be the father of a family is a greater joy. But it was a joy I had far too little of.

pp. 728-731

 

110

 

 

In May of 1992, after a four-month interruption, the multiparty conference held its second plenary session at the World Trade Centre. Known as CODESA 2, the talks had been prepared by secret meetings between negotiators from both the ANC and the government as well as talks between the ANC and other parties. These meetings culminated in a final session between me and Mr. de Klerk the day before the opening of CODESA 2, the first time the two of us had met since before CODESA 1.

Only days before CODESA 2 was to begin, the government was hit by two scandals. The first involved the revelation of massive corruption and bribery at the Department of Development Aid, which was responsible for improving black life in the homelands, and the second was the implication of high government security officials in the 1985 murder of four UDF activists, the best known of whom was Matthew Goniwe. These revelations were added to the recent evidence implicating the police in murders in Natal and suspicions that the Department of Military Intelligence was conducting covert operations against the ANC. These two scandals coming together undermined the credibility of the government and strengthened our hand.

Over the previous months, the government had made numerous proposals that fell by the wayside. Most of them, like the idea of a rotating presidency, sought to preserve their power. But through negotiations over the past months, the ANC and government teams had put together a tentative agreement involving a two-stage transitional period to a fully democratic South Africa. In the first stage, a multiparty “transitional executive council” would be appointed from the CODESA delegations to function as a temporary government in order to “level the playing field” for all parties and create an interim constitution. In the second stage, general elections would be held for a constituent assembly and legislature in which all political parties winning 5 percent or more of the vote would participate in the cabinet. Half the members of the assembly would be elected on a national basis and half on a regional one, and the assembly would be empowered both to write a new constitution and to pass legislation. An independent commission would preside over the election and make sure it was free and fair.

Yet there were many matters on which the ANC and the government could not reach agreement, such as the percentage of voting necessary in the assembly to decide constitutional issues and to agree on a bill of rights. Only days before CODESA 2, the government proposed a second body, a senate, composed of regional representatives, as a way of ensuring a minority veto. They also proposed that before all this, CODESA 2 first agree on an interim constitution, which would take months to draw up.

All of this bargaining was going on behind the scenes and by the time CODESA 2 opened on May 15, 1992, prospects for agreement looked bleak. What we disagreed about was threatening all that we had agreed upon. Mr. de Klerk and I had not managed to find a consensus on most of the outstanding issues. The government seemed prepared to wait indefinitely; their thinking was that the longer we waited, the more support we would lose.

The convention was deadlocked at the end of the first day. At that time, the two judges presiding over the talks told Mr. de Klerk and me to meet that evening to attempt to find a compromise. We did meet that night over coffee, and though we did not find a way out of the impasse, we agreed that the negotiations must not founder. “The whole of South Africa and the world is looking at you and me,” I told Mr. de Klerk. “Let us save the peace process. Let us reach some kind of agreement. Let us at least fix a date for the next round of talks.” We decided that we would each speak the following day in a spirit of constructive compromise.

The next afternoon we spoke in the reverse order that we had agreed to at CODESA 1: Mr. de Klerk first and I last. In his remarks, Mr. de Klerkinsisted that the National Party did not seek a “minority veto,” but that he did want a system of “checks and balances” so that the majority would not be able “to misuse its power.” Although this certainly sounded to me like outright opposition to the idea of majority rule, when I spoke after Mr. de Klerk, I merely said we needed to work in a constructive manner and dispel the tensions around the negotiations.

Despite our attempts to put a positive face on the matter, the convention ended the second day in a stalemate. The impasse, as I saw it, was caused by the National Party’s continuing reluctance to submit their fate to the will of the majority. They simply could not cross that hurdle.

Ultimately, CODESA 2 broke down on four fundamental issues: the government’s insistence on an unacceptably high percentage of votes in the assembly to approve the constitution (essentially a backdoor veto); entrenched regional powers that would be binding on a future constitution; an undemocratic and unelected senate that had veto power over legislation from the main chamber; and a determination to make an interim constitution negotiated by the convention into a permanent constitution.

These were all difficult issues, but not insoluble ones, and I was determined not to let the deadlock at CODESA 2 subvert the negotiation process. The government and the ANC agreed to continue bilateral talks to work toward a solution. But, then, other matters intruded to render this impossible.

With negotiations stalled, the ANC and its allies agreed on a policy of “rolling mass action,” which would display to the government the extent of our support around the country and show that the people of South Africa were not prepared to wait forever for their freedom. The mass action consisted of strikes, demonstrations, and boycotts. The date chosen for the start of mass action was June 16, 1992, the anniversary of the 1976 Soweto revolt, and the campaign was meant to culminate in a two-day national strike set for August 3 and 4.

But before that happened, another event occurred that drove the ANC and the government even further apart. On the night of June 17, 1992, a heavily armed force of Inkatha members secretly raided the Vaal township of Boipatong and killed forty-six people. Most of the dead were women and children. It was the fourth mass killing of ANC people that week. People across the country were horrified by the violence and charged the government with complicity. The police did nothing to stop the criminals and nothing to find them; no arrests were made, no investigation begun. Mr. de Klerk said nothing. I found this to be the last straw, and my patience snapped. The government was blocking the negotiations and at the same time waging a covert war against our people. Why then were we continuing to talk with them?

Four days after the murders, I addressed a crowd of twenty thousand angry ANC supporters and told them I had instructed ANC secretary general Cyril Ramaphosa to suspend direct dealings with the government. I also announced an urgent meeting of the National Executive Committee to examine our options. It was as if we had returned to the dark days of Sharpeville. I likened the behavior of the National Party to the Nazis in Germany, and publicly warned de Klerk that if he sought to impose new measures to restrict demonstrations or free expression, the ANC would launch a nationwide defiance campaign with myself as the first volunteer.

At the rally, I saw signs that read, “MANDELA, GIVE US GUNS” and “VICTORY THROUGH BATTLE NOT TALK.” I understood such sentiments; the people were frustrated. They saw no positive results of the negotiations. They were beginning to think that the only way to overthrow apartheid was through the barrel of a gun. After Boipatong, there were those in the NEC who said, “Why did we abandon the armed struggle? We should abandon negotiations instead; they will never advance us to our goal.” I was initially sympathetic to this group of hardliners, but gradually realized that there was no alternative to the process. It was what I had been urging for so many years, and I would not turn my back on negotiations. But it was time to cool things down. Mass action in this case was a middle course between armed struggle and negotiations. The people must have an outlet for their anger and frustration, and a mass action campaign was the best way to channel those emotions.

When we informed the government that we were suspending talks, we sent Mr. de Klerk a memo outlining the reasons for our withdrawal. In addition to resolving the constitutional deadlocks at CODESA 2, we demanded that the people responsible for the violence be tracked down and brought to justice and that some mechanism be found for fencing in and policing the hostels, the seedbeds of so much violence. Mr. de Klerk sent us back a memo asking for a face-to-face meeting with me, which we rebuffed. I felt such a meeting would suggest that we had something to talk about, and at the time we did not.

The mass action campaign culminated in a general strike on August 3 and 4 in support of the ANC’s negotiation demands and in protest against state-supported violence. More than four million workers stayed home in what was the largest political strike in South African history. The centerpiece of the strike was a march of one hundred thousand people to the Union Buildings in Pretoria, the imposing seat of the South African government, where we held an enormous outdoor rally on the great lawn in front of the buildings. I told the crowd that we one day would occupy these buildings as the first democratically elected government of South Africa.

In the face of this mass action, Mr. de Klerk said that if the ANC made the country ungovernable, the government might be forced to consider some unpleasant options. I warned Mr. de Klerk that any antidemocratic actions would have serious repercussions. It was because of such threats, I said, that it was absolutely critical to set up a transitional government.

Inspired by the success of the mass action campaign, a group within the ANC decided to march on Bisho, the capital of the Ciskei homeland in the eastern Cape, a bantustan led by Brigadier Oupa Gqozo. The Ciskei had a history of repression against the ANC and in 1991 Brigadier Gqozo had declared a State of Emergency in the Ciskei to curtail what he called ANC-sponsored terrorism. On the morning of September 7, 1992, seventy thousand protesters set out on a march to Bisho’s main stadium. When a group of marchers attempted to run through an opening in a fence and take a different path to town, the poorly trained homeland troops opened fire on the marchers and killed twenty-nine people, wounding over two hundred. Now Bisho joined Boipatong as a byword for brutality.

Like the old proverb that says that the darkest hour is before the dawn, the tragedy of Bisho led to a new opening in the negotiations. I met with Mr. de Klerk in order to find common ground and avoid a repetition of another tragedy like Bisho. Our respective negotiators began meeting regularly.

Both sides were making a good-faith effort to get the negotiations back on track, and on September 26, Mr. de Klerk and I met for an official summit. On that day, Mr. de Klerk and I signed the Record of Understanding, an agreement which set the mold for all the negotiations that followed. The agreement established an independent body to review police actions, created a mechanism to fence in the hostels, and banned the display of “traditional weapons” at rallies. But the real importance of the Record of Understanding was that it broke the constitutional deadlock of CODESA 2.

The government finally agreed to accept a single, elected constitutional assembly, which would adopt a new constitution and serve as a transitional legislature for the new government. All that was left to negotiate was a date for the election of the assembly and the percentage of majorities necessary for it to reach its decisions. We were now aligned on the basic framework that would take the country into a democratic future.

The Record of Understanding prompted Inkatha to announce its withdrawal from all negotiations involving the government and the ANC. The agreement infuriated Chief Buthelezi, who severed relations with the NP and formed an alliance with a group of discredited homeland leaders and white right-wing parties solely concerned with obtaining an Afrikaner homeland. Chief Buthelezi called for the abolition of the Record of Understanding, the ending of CODESA, and the disbanding of Umkhonto we Sizwe.

Just as Joe Slovo had taken the initiative concerning the suspension of the armed struggle, he again took the lead in making another controversial proposal: a government of national unity. In October, Joe published a paper in which he wrote that negotiations with the government were not armistice talks in which we could dictate terms to a defeated enemy. It would probably take years for the ANC to control the levers of government, even after an election. An ANC government would still require much of the present civil service to run the country. Joe proposed a “sunset clause” providing for a government of national unity that would include power-sharing with the National Party for a fixed period of time, an amnesty for security officers, and the honoring of contracts of civil servants. “Power-sharing” was a debased term within the ANC, considered a code-phrase for the government’s quest for a minority veto. But in this context it merely meant that the National Party would be part of any popularly elected government provided it polled enough votes.

After much discussion, I supported Joe’s proposal and it was endorsed by the National Executive Committee on November 18. The NEC agreed to support power-sharing, provided the minority parties did not have a veto. In December, we began a new round of secret bilateral talks with the government. These were held over a five-day period at a game lodge in the bush. The talks proved to be critical, for they built on the foundation established in the Record of Understanding. At this bush meeting we agreed in principle on a five-year government of national unity in which all parties polling over 5 percent in a general election would be proportionally represented in the cabinet. After five years, the government of national unity would become a simple majority-rule government. In February, the ANC and the government announced an agreement in principle on the fiveyear government of national unity, a multiparty cabinet, and the creation of a transitional executive council. Elections would be held as early as the end of 1993.

pp. 732-737

 

 

111

 

I have always believed that a man should have a home within sight of the house where he was born. After being released from prison, I set about plans to build a country house for myself in Qunu. By the fall of 1993, the house was complete. It was based on the floor plan of the house I lived in at Victor Verster. People often commented on this, but the answer was simple: the Victor Verster house was the first spacious and comfortable home I ever stayed in, and I liked it very much. I was familiar with its dimensions, so at Qunu I would not have to wander in the night looking for the kitchen.

In April, I was at my house in the Transkei on a brief holiday. On the morning of April 10, I had just gone outside to greet some members of the Transkei police rugby team when my housekeeper ran out and informed me of an urgent telephone call. She was weeping. I excused myself from the young men and learned from a colleague that Chris Hani, the secretary-general of the SACP, the former chief of staff of MK, and one of the most popular figures in the ANC, had been shot at point-blank range in front of his home in Boksburg, Johannesburg, a mostly white working-class suburb that Chris was seeking to integrate.

Chris’s death was a blow to me personally and to the movement. He was a soldier and patriot, for whom no task was too small. He was a great hero among the youth of South Africa; a man who spoke their language and to whom they listened. If anyone could mobilize the unruly youth behind a negotiated solution, it was Chris. South Africa was now deprived of one of its greatest sons, a man who would have been invaluable in transforming the country into a new nation.

The country was fragile. There were concerns that Hani’s death might trigger a racial war, with the youth deciding that their hero should become a martyr for whom they would lay down their own lives. I first flew via helicopter to pay my respects to Chris’s eighty-two-year-old father in Sabalele, a tiny, dusty town in the Cofimvaba district in the Transkei, a place well known to me because it was the home region of the Matanzima family. As I arrived in this village with no running water or electricity, I marveled at how this poor and tiny village could produce a man like Chris Hani, a man who stirred the entire nation with his passion and ability. His concern for the rural poor came from his childhood in Sabalele, for his roots were deep and true, and he never lost them. Chris’s father spoke eloquently of the pain of losing a son, but with satisfaction that he had died in the struggle.

Upon my return to Johannesburg I learned that the police had arrested a member of the militant right-wing Afrikaner Weerstandsbeweging (AWB), a Polish immigrant to South Africa who had been captured after a courageous Afrikaner woman had phoned the police with the killer’s license plate number. The murder was an act of mad desperation, an attempt to derail the negotiations process. I was asked to speak on the SABC that night to address the nation. In this instance, it was the ANC, not the government, that sought to calm the nation.

I said that the process of peace and negotiations could not be halted. With all the authority at my command, I said, “I appeal to all our people to remain calm and to honor the memory of Chris Hani by remaining a disciplined force for peace.”

Tonight I am reaching out to every single South African, black and white, from the very depths of my being. A white man, full of prejudice and hate, came to our country and committed a deed so foul that our whole nation now teeters on the brink of disaster. A white woman, of Afrikaner origin, risked her life so that we may know, and bring to justice this assassin. . . . Now is the time for all South Africans to stand together against those who, from any quarter, wish to destroy what Chris Hani gave his life for — the freedom of all of us.

The assassination of Chris was an attempt by white supremacists to arrest the inevitable. They preferred that the country descend into civil war rather than have majority rule by peaceful means. We adopted a strategy to deal with our own constituency in the ANC. In order to forestall outbreaks of retaliatory violence, we arranged a weeklong series of mass rallies and demonstrations throughout the country. This would give people a means of expressing their frustration without resorting to violence. Mr. de Klerk and I spoke privately and agreed that we would not let Hani’s murder derail the negotiations.

We learned within days that a member of the Conservative Party, Clive Derby-Lewis, had been arrested in connection with the murder. More confirmation of a Third Force. It was Chris himself who had criticized a recent theft of weapons from an air force base; preliminary police reports suggested that the gun that killed him had come from that stockpile.

Exactly two weeks later, there was another significant passing. This one did not shake the nation as Chris’s had, but it shook me. Oliver had not been well for a long time, but the stroke that killed him occurred suddenly and without warning. His wife, Adelaide, phoned me early in the morning and I rushed to Oliver’s bedside. I did not have a chance to say a proper good-bye, for he was already gone.

In Plato’s allegory of the metals, the philosopher classifies men into groups of gold, silver, and lead. Oliver was pure gold; there was gold in his intellectual brilliance, gold in his warmth and humanity, gold in his tolerance and generosity, gold in his unfailing loyalty and self-sacrifice. As much as I respected him as a leader, that is how much I loved him as a man. Though we had been apart for all the years that I was in prison, Oliver was never far from my thoughts. In many ways, even though we were separated, I kept up a lifelong conversation with him in my head.. Perhaps that is why I felt so bereft when he died. I felt, as I told one colleague, like the loneliest man in the world. It was as though he had been snatched away from me just as we had finally been reunited. When I looked at him in his casket, it was as if a part of myself had died.

Though we were not yet in power, I wanted Oliver to have a state funeral, and that is what the ANC gave him. At a mass rally at a stadium in Soweto, hundreds of dignitaries from foreign governments gathered to pay their respects to the man who kept the ANC alive during its years of exile. MK troops marched in his honor and a twenty-one-gun salute was given at his graveside. Oliver had lived to see the prisoners released and the exiles return, but he had not lived to cast his vote in a free and democratic South Africa. That was what remained to be accomplished
 

pp. 738-741

 

 

112

 

Although few people will remember June 3, 1993, it was a landmark in South African history. On that day, after months of negotiations at the World Trade Centre, the multiparty forum voted to set a date for the country’s first national, nonracial, one-person-one-vote election: April 27, 1994.

For the first time in South African history, the black majority would go to the polls to elect their own leaders. The agreement was that voters would elect four hundred representatives to a constituent assembly, which would both write a new constitution and serve as a parliament. After convening, the first order of business for the assembly would be to elect a president.

The talks had reconvened in April. This time, the twenty-six parties included Inkatha, the Pan Africanist Congress, and the Conservative Party. We had been pressing the government to establish a date for months, and they had been stalling. But now the date was written in stone.

A month later, in July, the multiparty forum agreed on a first draft of an interim constitution. It provided for a bicameral parliament with a fourhundred- member national assembly elected by proportional representation from national and regional party lists and a senate elected indirectly by regional legislatures. Elections to regional legislatures would take place at the same time as national elections, and the regional bodies could draw up their own constitutions consistent with the national constitution.

Chief Buthelezi wanted a constitution drawn up before the election and walked out in protest against the setting of an election date before a constitution was finalized. A second draft interim constitution in August gave greater powers to the regions, but this did not placate either Chief Buthelezi or the Conservative Party. The Conservative Party described the resolutions as hostile to Afrikaner interests. A group called the Afrikaner Volksfront, led by General Constand Viljoen, a former chief of the South African Defense Force, was formed to unite conservative white organizations around the idea of a volkstaat, a white homeland.

Just after midnight on November 18, an interim constitution was approved by a plenary session of the multiparty conference. The government and the ANC had cleared the remaining hurdles. The new cabinet would be composed of those winning more than 5 percent of the vote and would make decisions by consensus, rather than the two-thirds majority proposed by the government; national elections would not take place until 1999, so that the government of national unity would serve for five years; and finally, the government gave way on our insistence on a single ballot paper for the election, rather than separate ballots for national and provincial legislatures. Two ballot papers would only confuse a majority of voters, most of whom would be voting for the first time in their lives. In the period leading up to the election, a Transitional Executive Council with members from each party would ensure the right climate for the elections. In effect, the TEC would be the government between December 22 and the election on

April 27. An Independent Electoral Commission with extensive powers would be responsible for the administration of the election. We were truly on the threshold of a new era. I have never cared very much for personal prizes. A man does not become a freedom fighter in the hope of winning awards, but when I was notified that I had won the 1993 Nobel Peace Prize jointly with Mr. de Klerk, I was deeply moved. The Nobel Peace Prize had a special meaning to me because of its involvement with South African history.

I was the third South African since the end of the Second World War to be so honored by the Nobel committee. Chief Albert Luthuli was awarded the prize in 1960. The second was Archbishop Desmond Tutu, who selflessly fought the evils of racism during the most terrible days of apartheid.

The award was a tribute to all South Africans and especially to those who had fought in the struggle; I would accept the award on their behalf. But the Nobel award was one I never thought about. Even during the bleakest years on Robben Island, Amnesty International would not campaign for us on the grounds that we had pursued an armed struggle, and their organization would not represent anyone who had embraced violence. It was for that reason that I assumed the Nobel committee would never consider the man who had started Umkhonto we Sizwe for the peace prize.

I had tremendous respect for the nations of Norway and Sweden. In the 1950s and 1960s, when we went to Western governments seeking contributions to the ANC, we were turned down flat. But in Norway and Sweden, we were greeted with open arms, and given assistance and scholarships and money for legal defense and humanitarian aid for political prisoners. I used my speech in Norway nor only to thank the Nobel committee and sketch out a vision of a future South Africa that was just and equitable, but to pay tribute to my fellow laureate, Mr. F. W. de Klerk.

He had the courage to admit that a terrible wrong had been done to our country and people through the imposition of the system of apartheid. He had the foresight to understand and accept that all the people of South Africa must, through negotiations and as equal participants in the process, together determine what they want to make of their future.


I was often asked how could I accept the award jointly with Mr. de Klerk after I had criticized him so severely. Although I would not take back my criticisms, I could say that he had made a genuine and indispensable contribution to the peace process. I never sought to undermine Mr. de Klerk, for the practical reason that the weaker he was, the weaker the negotiations process. To make peace with an enemy one must work with that enemy, and that enemy becomes one’s partner.

Although the official campaign for the national assembly was not scheduled to begin until February 1994, we started to campaign in earnest after the new constitution was ratified. That did not give us a head start; the National Party began its campaign the day they released me from prison.

Although the polls showed the ANC with a healthy margin, we never took victory for granted. I counseled everyone against overoptimism. We had all read dozens of accounts of parties favored to win who came in second. We faced an experienced, well-organized, and well-financed rival.

Our campaign was under the capable leadership of Popo Molefe, Terror Lekota, and Ketso Gordhan, all veteran UDF activists adept at mass mobilization. The task was a formidable one. We estimated that there would be over twenty million people going to the polls, most of them voting for the first time. Many of our voters were illiterate, and were likely to be intimidated by the mere idea of voting. According to the Independent Electoral Commission, there would be ten thousand polling stations around the country. We sought to train over one hundred thousand people to assist with voter education.

The first stage of our election effort was what was known as People’s Forums. ANC candidates would travel all over the country and hold meetings in towns and villages in order to listen to the hopes and fears, the ideas and complaints, of our people. The People’s Forums were similar to the town meetings that candidate Bill Clinton held in America on his way to the presidency. The forums were parliaments of the people, not unlike the meetings of chiefs at the Great Place that I witnessed as a boy.

I reveled in the People’s Forums. I began in Natal in November, and then went to the PWV area, the northern Transvaal, and the Orange Free State. I attended as many as three or four forums in a day. The people themselves enjoyed them immensely. No one had ever come to solicit their opinion on what should be done in their own country.

After incorporating the suggestions from the forums, we traveled the country delivering our message to the people. Some in the ANC wanted to make the campaign simply a liberation election, and tell the people: Vote for us because we set you free. We decided instead to offer them a vision of the South Africa we hoped to create. We wanted people to vote for the ANC not just because we had fought apartheid for eighty years, but because we were best qualified to bring about the kind of South Africa they hoped to live in. I felt that our campaign should be about the future, not the past.

The ANC drafted a 150-page document known as the Reconstruction and Development Program, which outlined our plan to create jobs through public works; to build a million new houses with electricity and flush toilets; to extend primary health care and ten years of free education to all South Africans; to redistribute land through a land claims court; and to end the value-added tax on basic foodstuffs. We were also committed to extensive affirmative action measures in both the private and public sectors. This document was translated into a simpler manifesto called “A Better Life for All,” which in turn became the ANC’s campaign slogan.

Just as we told the people what we would do, I felt we must also tell them what we could not do. Many people felt life would change overnight after a free and democratic election, but that would be far from the case. Often, I said to crowds, “Do not expect