The Long Walk to Freedom

by Nelson Mandela

  The meeting resolved nothing and the boxers left for another venue while the weight lifters remained at the Community Center. I joined the boxers and for the first few weeks of the separation we trained at an uncomfortable place for a freedom fighter, the police gymnasium. Thereafter, the Anglican Church gave us premises at a reasonable rental in Orlando East, and we trained under Simon (Mshengu) Tshabalala, who later became one of the ANC’s leading underground freedom fighters.

  Our new facilities were no better than the old, and the club was never reconstituted. African boxers, like all black athletes and artists, were shackled by the twin handicaps of poverty and racism. What money an African boxer earned was typically used on food, rent, clothing, and whatever was left went to boxing equipment and training. He was denied the opportunity of belonging to the white boxing clubs that had the equipment and trainers necessary to produce a first-rate, world-class boxer. Unlike white professional boxers, African professional boxers had full-time day jobs. Sparring partners were few and poorly paid; without proper drilling and practice, the performance greatly suffered. Yet a number of African fighters were able to triumph over these difficulties and achieve great success. Boxers like Elijah (Maestro) Mokone, Enoch (Schoolboy) Nhlapo, Kangaroo Maoto, one of the greatest stylists of the ring, Levi (Golden Boy) Madi, Nkosana Mgxaji, Mackeed Mofokeng, and Norman Sekgapane, all won great victories, while Jake Tuli, our greatest hero, won the British and Empire flyweight title. He was the most eloquent example of what African boxers could achieve if given the opportunity.

  Part Five

  * * *

  TREASON

  23

  JUST AFTER DAWN, on the morning of December 5, 1956, I was awakened by a loud knocking on my door. No neighbor or friend ever knocks in such a peremptory way, and I knew immediately that it was the security police. I dressed quickly and found Head Constable Rousseau, a security officer who was a familiar figure in our area, and two policemen. He produced a search warrant, at which point the three of them immediately began to comb through the entire house looking for incriminating papers or documents. By this time the children were awake, and with a stern look I bade them to be calm. The children looked to me for reassurance. The police searched drawers and cabinets and closets, any place where contraband might have been hidden. After forty-five minutes, Rousseau matter-of-factly said, “Mandela, we have a warrant for your arrest. Come with me.” I looked at the warrant, and the words leapt out at me: “HOOGVERRAAD — HIGH TREASON.”

  I walked with them to the car. It is not pleasant to be arrested in front of one’s children, even though one knows that what one is doing is right. But children do not comprehend the complexity of the situation; they simply see their father being taken away by the white authorities without an explanation.

  Rousseau drove and I sat next to him — without handcuffs — in the front seat. He had a search warrant for my office in town, where we were now headed after dropping off the two other policemen in a nearby area. To get to downtown Johannesburg, one had to travel along a desolate highway that cut through an unpopulated area. While we were motoring along this stretch, I remarked to Rousseau that he must be very confident to drive with me alone and unhandcuffed. He was silent.

  “What would happen if I seized you and overpowered you?” I said.

  Rousseau shifted uncomfortably. “You are playing with fire, Mandela,” he said.

  “Playing with fire is my game,” I replied.

  “If you continue speaking like this I will have to handcuff you,” Rousseau said threateningly.

  “And if I refuse?”

  We continued this tense debate for a few more minutes, but as we passed into a populated area near the Langlaagte police station, Rousseau said to me: “Mandela, I have treated you well and I expect you to do the same to me. I don’t like your jokes.”

  After a brief stop at the police station, we were joined by another officer and went to my office, which they searched for another forty-five minutes. From there, I was taken to Marshall Square, the rambling red-brick Johannesburg prison where I had spent a few nights in 1952 during the Defiance Campaign. A number of my colleagues were already there, having been arrested and booked earlier that morning. Over the next few hours, more friends and comrades began to trickle in. This was the swoop the government had long been planning. Someone smuggled in a copy of the afternoon edition of The Star, and we learned from its banner headlines that the raid had been countrywide and that the premier leaders of the Congress Alliance were all being arrested on charges of high treason and an alleged conspiracy to overthrow the state. Those who had been arrested in different parts of the country — Chief Luthuli, Monty Naicker, Reggie September, Lilian Ngoyi, Piet Beyleveld — were flown by military planes to Johannesburg, where they were to be arraigned. One hundred forty-four people had been arrested. The next day we appeared in court and we were formally charged. A week later, Walter Sisulu and eleven others were arrested, bringing the total to one hundred fifty-six. All told, there were one hundred five Africans, twenty-one Indians, twenty-three whites, and seven Coloureds. Almost the entire executive leadership of the ANC, both banned and unbanned, had been arrested. The government, at long last, had made its move.

  We were soon transferred to the Johannesburg Prison, popularly known as the Fort, a bleak, castle-like structure located on a hill in the heart of the city. Upon admission we were taken to an outdoor quadrangle and ordered to strip completely and line up against the wall. We were forced to stand there for more than an hour, shivering in the breeze and feeling awkward — priests, professors, doctors, lawyers, businessmen, men of middle or old age, who were normally treated with deference and respect. Despite my anger, I could not suppress a laugh as I scrutinized the men around me. For the first time, the truth of the aphorism “clothes make the man” came home to me. If fine bodies and impressive physiques were essential to being a leader I saw that few among us would have qualified.

  A white doctor finally appeared and asked whether any of us was ill. No one complained of any ailment. We were ordered to dress, and then escorted to two large cells with cement floors and no furniture. The cells had recently been painted and reeked of paint fumes. We were each given three thin blankets plus a sisal mat. Each cell had only one floor-level latrine, which was completely exposed. It is said that no one truly knows a nation until one has been inside its jails. A nation should not be judged by how it treats its highest citizens, but its lowest ones — and South Africa treated its imprisoned African citizens like animals.

  We stayed in the Fort for two weeks, and despite the hardships, our spirits remained extremely high. We were permitted newspapers and read with gratification of the waves of indignation aroused by our arrests. Protest meetings and demonstrations were being held throughout South Africa; people carried signs declaring “We Stand by Our Leaders.” We read of protests around the world over our incarceration.

  Our communal cell became a kind of convention for far-flung freedom fighters. Many of us had been living under severe restrictions, making it illegal for us to meet and talk. Now, our enemy had gathered us all together under one roof for what became the largest and longest unbanned meeting of the Congress Alliance in years. Younger leaders met older leaders they had only read about. Men from Natal mingled with leaders from the Transvaal. We reveled in the opportunity to exchange ideas and experiences for two weeks while we awaited trial.

  Each day, we put together a program of activities. Patrick Molaoa and Peter Nthite, both prominent Youth Leaguers, organized physical training. Talks on a variety of subjects were scheduled, and we heard Professor Matthews discourse on both the history of the ANC and the American Negro, Debi Singh lectured on the history of the SAIC, Arthur Letele discussed the African medicine man, while Reverend James Calata spoke on African music — and sang in his beautiful tenor voice. Every day, Vuyisile Mini, who years later was hanged by the government for political crimes, led the group in singing freedom songs. One of the most popu
lar was: “Nans’ indod’ emnyama Strijdom, Bhasobha nans’ indod’ emnyama Strijdom” (Here’s the black man, Strijdom, beware the black man, Strijdom). We sang at the top of our lungs, and it kept our spirits high.

  One time, Masabalala Yengwa (better known as M. B. Yengwa), the son of a Zulu laborer and the provincial secretary of the Natal ANC, contributed to a lecture on music by reciting a praise song in honor of Shaka, the legendary Zulu warrior and king. Yengwa draped himself with a blanket, rolled up a newspaper to imitate an assegai, and began to stride back and forth reciting the lines from the praise song. All of us, even those who did not understand Zulu, were entranced. Then he paused dramatically and called out the lines “Inyon’ edl’ ezinye! Yath’ isadl’ ezinye, yadl’ ezinye!” The lines liken Shaka to a great bird of prey that relentlessly slays its enemies. At the conclusion of these words, pandemonium broke out. Chief Luthuli, who until then had remained quiet, sprang to his feet, and bellowed, “Ngu Shaka lowo!” (That is Shaka!), and then began to dance and chant. His movements electrified us, and we all took to our feet. Accomplished ballroom dancers, sluggards who knew neither traditional nor Western dancing, all joined in the indlamu, the traditional Zulu war dance. Some moved gracefully, others resembled frozen mountaineers trying to shake off the cold, but all danced with enthusiasm and emotion. Suddenly there were no Xhosas or Zulus, no Indians or Africans, no rightists or leftists, no religious or political leaders; we were all nationalists and patriots bound together by a love of our common history, our culture, our country, and our people. In that moment, something stirred deep inside all of us, something strong and intimate, that bound us to one another. In that moment we felt the hand of the great past that made us what we were and the power of the great cause that linked us all together.

  After the two weeks, we appeared for our preparatory examination on December 19 at the Drill Hall in Johannesburg, a military structure not normally used as a court of justice. It was a great bare barn of a building with a corrugated iron roof and was considered the only public building large enough to support a trial of so many accused.

  We were taken in sealed police vans escorted by a half-dozen troop carriers filled with armed soldiers. One would have thought a full-scale civil war was under way from the precautions the state was taking with us. A massive crowd of our supporters was blocking traffic in Twist Street; we could hear them cheering and singing, and they could hear us answering from inside the van. The trip became a triumphal procession as the slow-moving van was rocked by the crowd. The entire perimeter of the hall was surrounded by gun-toting policemen and soldiers. The vans were brought to an area behind the hall and parked so that we alighted straight from the van into the courtroom.

  Inside, we were met by another crowd of supporters, so that the hall seemed more like a raucous protest meeting than a staid court of law. We walked in with our thumbs raised in the ANC salute and nodded to our supporters sitting in the non-Whites Only section. The mood inside was more celebratory than punitive, as the accused mingled with reporters and friends.

  The government was charging all one hundred fifty-six of us with high treason and a countrywide conspiracy to use violence to overthrow the present government and replace it with a Communist state. The period covered by the indictment was October 1, 1952, through December 13, 1956: it included the Defiance Campaign, the Sophiatown removal, and the Congress of the People. The South African law of high treason was based not on English law, but on Roman Dutch antecedents, and defined high treason as a hostile intention to disturb, impair, or endanger the independence or safety of the state. The punishment was death.

  The purpose of a preparatory examination was to determine whether the government’s charges were sufficient to put us on trial in the Supreme Court. There were two stages of giving evidence. The first stage took place in a magistrate’s court. If the magistrate determined that there was sufficient evidence against the accused, the case would move to the Supreme Court and be tried before a judge. If the magistrate decided there was insufficient evidence, the defendants were discharged.

  The magistrate was Mr. F. C. Wessel, the chief magistrate from Bloemfontein. That first day, when Wessel began to speak in his quiet voice it was impossible to hear him. The state had neglected to provide microphones and loudspeakers, and the court was adjourned for two hours while amplification was sought. We assembled in a courtyard and had what was very much like a picnic, with food sent in from the outside. The atmosphere was almost festive. Two hours later, court was recessed for the day because proper loudspeakers had not been found. To the cheers of the crowd, we were once again escorted back to the Fort.

  The next day, the crowds outside were even larger, the police more tense. Five hundred armed police surrounded the Drill Hall. When we arrived, we discovered that the state had erected an enormous wire cage for us to sit in. It was made of diamond-mesh wire, attached to poles and scaffolding with a grille at the front and top. We were led inside and sat on benches, surrounded by sixteen armed guards.

  In addition to its symbolic effect, the cage cut us off from communication with our lawyers, who were not permitted to enter. One of my colleagues scribbled on a piece of paper, which he then posted on the side of the cage: “Dangerous. Please Do Not Feed.”

  Our supporters and organization had assembled a formidable defense team, including Bram Fischer, Norman Rosenberg, Israel Maisels, Maurice Franks, and Vernon Berrangé. None of them had ever seen such a structure in court before. Franks lodged a powerful protest in open court against the state’s humiliating his clients in such a “fantastic” fashion and treating them, he said, “like wild beasts.” Unless the cage was removed forthwith, he announced, the entire defense team would walk out of court. After a brief adjournment, the magistrate decided that the cage would be pulled down; in the meantime, the front of it was removed.

  Only then did the state begin its case. The chief prosecutor, Mr. Van Niekerk, began reading part of an 18,000-word address outlining the Crown case against us. Even with amplification he was barely audible against the shouting and singing outside, and at one point a group of policemen rushed out. We heard a revolver shot, followed by shouts and more gunfire. The court was adjourned while the magistrate held a meeting with counsel. Twenty people had been injured.

  The reading of the charges continued for the next two days. Van Niekerk said that he would prove to the court that the accused, with help from other countries, were plotting to overthrow the existing government by violence and impose a Communist government on South Africa. This was the charge of high treason. The state cited the Freedom Charter as both proof of our Communist intentions and evidence of our plot to overthrow the existing authorities. By the third day, much of the cage had been dismantled. Finally, on the fourth day, we were released on bail. Bail was another example of the sliding scale of apartheid: £250 for whites; £100 for Indians; and £25 for Africans and Coloureds. Even treason was not colorblind. Well-wishers from diverse walks of life came forward to guarantee bail for each of the accused, gestures of support that later became the foundation for the Treason Trial Defense Fund started by Bishop Reeves, Alan Paton, and Alex Hepple. The fund was ably administered during the trial by Mary Benson and then Freda Levson. We were released provided we reported once a week to the police, and were forbidden from attending public gatherings. Court was to resume in early January.

  The following day I was at my office bright and early. Oliver and I had both been in prison, and our caseload had mounted in the meantime. While trying to work that morning, I was visited by an old friend named Jabavu, a professional interpreter whom I had not seen for several months. Before the arrests I had deliberately cut down my weight, in anticipation of prison, where one should be lean and able to survive on little. In jail, I had continued my exercises, and was pleased to be so trim. But Jabavu eyed me suspiciously. “Madiba,” he said, “why must you look so thin?” In African cultures, portliness is often associated with wealth and well-being. He burst ou
t: “Man, you were scared of jail, that is all. You have disgraced us, we Xhosas!”

  24

  EVEN BEFORE THE TRIAL, my marriage to Evelyn had begun to unravel. In 1953, Evelyn had become set on upgrading her four-year certificate in general nursing. She enrolled in a midwifery course at King Edward VII Hospital in Durban that would keep her away from home for several months. This was possible because my mother and sister were staying with us and could look after the children. During her stay in Durban, I visited her on at least one occasion.

  Evelyn returned, having passed her examinations. She was pregnant again and later that year, gave birth to Makaziwe, named after the daughter we had lost six years before. In our culture, to give a new child the name of a deceased child is considered a way of honoring the earlier child’s memory and retaining a mystical attachment to the child who left too soon.

  Over the course of the next year Evelyn became involved with the Watch Tower organization, part of the church of Jehovah’s Witnesses. Whether this was due to some dissatisfaction with her life at the time, I do not know. The Jehovah’s Witnesses took the Bible as the sole rule of faith and believed in a coming Armageddon between good and evil. Evelyn zealously began distributing their publication The Watchtower, and began to proselytize me as well, urging me to convert my commitment to the struggle to a commitment to God. Although I found some aspects of the Watch Tower’s system to be interesting and worthwhile, I could not and did not share her devotion. There was an obsessional element to it that put me off. From what I could discern, her faith taught passivity and submissiveness in the face of oppression, something I could not accept.