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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 Coloured, 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 exchange 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 rolls of 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 rolls 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 cut-and-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 Lutuli, 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.
This document was last modified Sat 10 Dec 94.
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