MAY SEEM to stand still for those of us in prison, but it did not halt for those outside. I was reminded of this when I was visited by my mother in the spring of 1968. I had not seen her since the end of the Rivonia Trial. Change is gradual and incremental, and when one lives in the midst of one’s family, one rarely notices differences in them. But when one doesn’t see one’s family for many years at a time, the transformation can be striking. My mother suddenly seemed very old.had journeyed all the way from the Transkei, accompanied by my son Makgatho, my daughter Makaziwe, and my sister Mabel. Because I had four visitors and they had come a great distance, the authorities extended the visiting time from a half an hour to forty-five minutes.had not seen my son and daughter since before the trial and they had become adults in the interim, growing up without me. I looked at them with amazement and pride. But though they had grown up, I am afraid I still treated them more or less as the children they had been when I went to prison. They may have changed, but I hadn’t.mother had lost a great deal of weight, which concerned me. Her face appeared haggard. Only my sister Mabel seemed unchanged. While it was a great pleasure to see all of them and to discuss family issues, I was uneasy about my mother’s health.spoke with Makgatho and Maki about my desire for them both to pursue further schooling and asked Mabel about relatives in the Transkei. The time passed far too quickly. As with most visits, the greatest pleasure often lies in the recollection of it, but this time, I could not stop worrying about my mother. I feared that it would be the last time I would ever see her.weeks later, after returning from the quarry, I was told to go to the Head Office to collect a telegram. It was from Makgatho, informing me that my mother had died of a heart attack. I immediately made a request to the commanding officer to be permitted to attend her funeral in the Transkei, which he turned down. “Mandela,” he said, “while I know you are a man of your word and would not try to escape, I cannot trust your own people, and we fear that they would try to kidnap you.” It added to my grief that I was not able to bury my mother, which was my responsibility as her eldest child and only son.the next few months I thought about her a great deal. Her life had been far from easy. I had been able to support her when I was practicing as an attorney, but once I went to prison, I was unable to help her. I had never been as attentive as I should have been.mother’s death causes a man to look back on and evaluate his own life. Her difficulties, her poverty, made me question once again whether I had taken the right path. That was always the conundrum: Had I made the right choice in putting the people’s welfare even before that of my own family? For a long time, my mother had not understood my commitment to the struggle. My family had not asked for or even wanted to be involved in the struggle, but my involvement penalized them.I came back to the same answer. In South Africa, it is hard for a man to ignore the needs of the people, even at the expense of his own family. I had made my choice, and in the end, she had supported it. But that did not lessen the sadness I felt at not being able to make her life more comfortable, or the pain of not being able to lay her to rest.
the early hours of the morning of May 12, 1969, the security police awakened Winnie at our home in Orlando and detained her without charge under the 1967 Terrorism Act, which gave the government unprecedented powers of arrest and detention without trial. The raid, I later learned, was part of a nationwide crackdown in which dozens of others were detained, including Winnie’s sister. The police dragged Winnie away while Zeni and Zindzi clung to her skirts. She was placed in solitary confinement in Pretoria, where she was denied bail and visitors; over the next weeks and months, she was relentlessly and brutally interrogated.Winnie was finally charged — six months later — I managed to send instructions that she be represented by Joel Carlson, a longtime anti-apartheid lawyer. Winnie and twenty-two others were charged under the Suppression of Communism Act for attempting to revive the ANC. Later, George Bizos and Arthur Chaskalson, both members of the Rivonia team, joined the defense. In October, seventeen months after her arrest, the state withdrew its case without explanation, and Winnie was released. Within two weeks, she was again banned, and placed under house arrest. She immediately applied for permission to visit me and was rebuffed.was nothing I found so agonizing in prison as the thought that Winnie was in prison too. I put a brave face on the situation, but inwardly I was deeply disturbed and worried. Nothing tested my inner equilibrium as much as the time that Winnie was in solitary confinement. Although I often urged others not to worry about what they could not control, I was unable to take my own advice. I had many sleepless nights. What were the authorities doing to my wife? How would she bear up? Who was looking after our daughters? Who would pay the bills? It is a form of mental torture to be constantly plagued by such questions and not have the means to answer them.Aucamp allowed me to send letters to Winnie, and relayed one or two from her. Normally, prisoners awaiting trial are not permitted mail, but Aucamp permitted it as a favor to me. I was grateful, but knew the authorities had not granted permission out of altruism: they were reading our letters, hoping to glean some information that would assist their case against Winnie.
this time I experienced another grievous loss. One cold morning in July of 1969, three months after I learned of Winnie’s incarceration, I was called to the main office on Robben Island and handed a telegram. It was from my youngest son, Makgatho, and it was only a sentence long. He informed me that his older brother, my first and oldest son, Madiba Thembekile, whom we called Thembi, had been killed in a motorcar accident in the Transkei. Thembi was then twenty-five years old, and the father of two small children.can one say about such a tragedy? I was already overwrought about my wife, I was still grieving for my mother, and then to hear such news... I do not have words to express the sorrow, or the loss I felt. It left a hole in my heart that can never be filled.returned to my cell and lay on my bed. I do not know how long I stayed there, but I did not emerge for dinner. Some of the men looked in, but I said nothing. Finally, Walter came to me and knelt beside my bed, and I handed him the telegram. He said nothing, but only held my hand. I do not know how long he remained with me. There is nothing that one man can say to another at such a time.asked permission of the authorities to attend my son’s funeral. As a father, it was my responsibility to make sure that my son’s spirit would rest peacefully. I told them they could send a security cordon with me, and that I would give my word that I would return. Permission was denied. All I was permitted to do was write a letter to Thembi’s mother, Evelyn, in which I did my best to comfort her and tell her that I shared her suffering.thought back to one afternoon when Thembi was a boy and he came to visit me at a safe house in Cyrildene that I used for secret ANC work. Between my underground political work and legal cases, I had not been able to see him for some time. I surprised him at the house and found him wearing an old jacket of mine that came to his knees. He must have taken some comfort and pride in wearing his father’s clothing, just as I once did with my own father’s. When I had to say good-bye again, he stood up tall, as if he were already grown, and said, “I will look after the family while you are gone.”NineISLAND: BEGINNING TO HOPE
GRAPH of improvement in prison was never steady. Progress was halting, and typically accompanied by setbacks. An advancement might take years to win, and then be rescinded in a day. We would push the rock up the hill, only to have it tumble down again. But conditions did improve. We had won a host of small battles that added up to a change in the atmosphere of the island. While we did not run the island, the authorities could not run it without us, and in the aftermath of Van Rensburg’s departure, our life became more tolerable.our first three years on the island we were all given long trousers. By 1969, we received our own individual prison uniforms, instead of being issued a different set each week. These uniforms actually fit us and we were allowed to wash them ourselves. We were permitted out in the courtyard at all hours during the weekend. Although our food was not yet equalized, African prisoners would occasionally receive bread in the morning. We were allowed to pool our food anyway, so that the differences did not matter. We had been given board games and cards, which we often played on Saturdays and Sundays. At the quarry, our talk was rarely interrupted. If the commanding officer was coming, the warders on duty would blow a whistle to warn us to pick up our tools. We had neutralized the worst warders and befriended the more reasonable ones, though the authorities realized this and rotated warders every few months.were able to meet among ourselves virtually whenever we wanted. Meetings of the High Organ, general members’ meetings, and meetings of Ulundi were generally not broken up unless they were too conspicuous. The inmates seemed to be running the prison, not the authorities.
and God-fearing, the Afrikaner takes his religion seriously. The one inflexible event on our weekly schedule was Sunday morning religious services. This was an observance the authorities considered mandatory. It was as if they believed their own mortal souls would be in peril if they did not give us the benefit of worship on Sunday.Sunday morning, a minister from a different denomination would preach to us. One Sunday it would be an Anglican priest, the next a Dutch Reform predikant, the next a Methodist minister. The clerics were recruited by the prison service, whose one edict was that they must preach exclusively on religious matters. Warders were present at all services and if the minister strayed from religion, he was not invited back.the first two years on the island, we were not even permitted to leave our cells for Sunday services. The minister would preach from the head of our corridor. By our third year, services were held in the courtyard, which we preferred. In those years, this was the only time we were permitted in the courtyard on Sunday, except for our half hour of exercise. Few of our men were religious, but no one minded long sermons; we enjoyed being outside.services were held outside, we were given the option of attending. Some men only attended services in their own denomination. Though I am a Methodist, I would attend each different religious service.
of our first ministers was an Anglican priest by the name of Father Hughes, a gruff, burly Welshman who had served as a chaplain in the submarine corps during the Second World War. When he first arrived, he was perturbed by having to preach in the corridor, which he found inimical to the contemplation of God. On his first visit, instead of preaching to us, he recited passages of Winston Churchill’s wartime radio addresses in his beautiful baritone: “We shall fight on the beaches, we shall fight on the landing grounds, we shall fight in the fields and in the streets, we shall fight in the hills; we shall never surrender.”Hughes soon preached to us in the courtyard and we found his sermons splendid. He made a point of discreetly inserting bits and pieces of news into his sermons, something we appreciated. He might say, for example, that like the pharaoh of ancient Egypt, the prime minister of South Africa was raising an army.always sang hymns at the end of services, and I think Father Hughes visited us so frequently just to hear us sing. He brought along a portable organ, and he would play for us. He praised our singing, saying that it was the only singing that matched the choirs in his native Wales.Methodist minister was a Reverend Jones, a nervous and gloomy fellow who had been based in the Congo during its revolution. His experience there seemed to be the source of his melancholy. Over and over, he preached the importance of reconciliation — implying that it was we who needed to reconcile ourselves to the whites.Sunday, during the reverend’s one-sided message, I noticed Eddie Daniels shifting uneasily. Finally, Eddie could take it no longer. “You’re preaching reconciliation to the wrong people,” Eddie called out. “We’ve been seeking reconciliation for the last seventy-five years.” This was enough for Reverend Jones and we never saw him again.Jones was not the only minister Eddie scared away. We were visited by a Coloured minister known as Brother September. One Sunday, a prisoner named Hennie Ferris, who was an eloquent speaker, volunteered to lead a prayer. Brother September was pleased to recognize such devotion. Hennie began speaking in lofty language, and at one point, asked the congregation to close its eyes and pray. Everyone, including Brother September, obliged. Eddie then tiptoed to the front, opened Brother September’s briefcase, and removed the Sunday Times of that day. No one suspected anything at the time, but Brother September never brought newspapers again.
Andre Scheffler was a minister of the Dutch Reformed Mission Church in Africa, a sister church of the Dutch Reformed Church, the faith of nearly all the Afrikaner people. The Mission Church catered only to Africans. Reverend Scheffler was a crusty, conservative fellow who usually preached to the general prisoners. One Sunday, he wandered over to our section and we asked him why he didn’t preach to us. “You men think you are freedom fighters,” he said contemptuously. “You must have been drunk on liquor or high on dagga [marijuana] when you were arrested. Freedom fighters, my foot!” But we challenged him to come to preach to us, and eventually, in the late 1960s, he responded.Scheffler was unorthodox in one respect: he took a scientific approach to religion. I found this very appealing. Many people use science to debunk religion, but Reverend Scheffler enlisted science to bolster his beliefs. I recall one sermon in which he talked about the three Wise Men from the East who followed a star until it led them to Bethlehem. “This is not just a superstition or a myth,” he said, and then cited evidence from astronomers that at that time in history there was a comet that followed the path outlined in the Bible.Reverend Scheffler became familiar with us, he became more sympathetic. He had a dry sense of humor and liked to poke fun at us. “You know,” he would say, “the white man has a more difficult task than the black man in this country. Whenever there is a problem, we have to find a solution. But whenever you blacks have a problem, you have an excuse. You can simply say, ‘Ingabilungu.’ ” We burst into laughter not only because his pronunciation was unintentionally comical, but also because we were amused by the idea. “Ngabelungu” is a Xhosa expression that means, “It is the whites.” He was saying that we could always blame all of our troubles on the white man. His message was that we must also look within ourselves and become responsible for our actions — sentiments with which I wholeheartedly agreed.
Sundays were to the rest of the week, Christmas was to the rest of the year. It was the one day when the authorities showed any goodwill toward men. We did not have to go to the quarry on Christmas Day, and we were permitted to purchase a small quantity of sweets. We did not have a traditional Christmas meal, but we were given an extra mug of coffee for supper.authorities permitted us to organize a concert, hold competitions, and put on a play. The concert was the centerpiece. Our choirmaster was Selby Ngendane of the PAC. Selby had been a member of the ANC Youth League before switching allegiance to the Pan Africanist Congress. He was a natural entertainer with a lovely voice and a fine ear.chose the songs, arranged the harmonies, selected the soloists, and conducted the performance. The concert took place on Christmas morning in the courtyard. We would mix in traditional English Christmas songs with African ones, and include a few protest songs — the authorities did not seem to mind or perhaps know the difference. The warders were our audience, and they enjoyed our singing as much as we did.coming to prison, Ngendane was perceived as something of a political lightweight. But in prison, Selby showed his mettle. In prison, one likes to be around men who have a sunny disposition, and Selby had one.was a kind of crucible that tested a man’s character. Some men, under the pressure of incarceration, showed true mettle, while others revealed themselves as less than what they had appeared to be.
addition to the concerts, we held a chess and draughts (or checkers) tournament, and also played Scrabble and bridge. Every year, I competed in the draughts competition, and some years, I won the grand prize, which was usually a candy bar. My style of play was slow and deliberate; my strategy conservative. I carefully considered the ramifications of every option and took a long time between moves. I resist such analogies, but it is my preferred mode of operating not only in draughts but in politics.of my opponents played more swiftly, and often lost patience with my manner of play. One of my most frequent opponents was Don Davis. A member of the Non-European Unity Movement, Don had grown up in the diamond-mining area of Kimberley and was a rugged, fearless fellow who was also highly strung. Don was an excellent draughts player, but his style contrasted with mine. When Don played, perspiration would flow down his face. He became tense and agitated as he played, and made his moves rapidly as though points were awarded for speed. Several times Don and I found ourselves in the finals of the annual tournament.called me Qhipu because of a habit I had when playing draughts. I would ponder each possibility, and then when I was about to move, I would call out, “Qhipu!” — which means “I strike!” — and then move the piece. Don found this frustrating and he called me Qhipu more in irritation than in amity.and I played in many tournaments, and even if he won, he would come back within a few minutes, challenging me to another match. Don always wanted to play draughts, and did not seem satisfied until I responded. Soon I was spending so much time playing with Don that my other pursuits languished. When I once failed to pass an exam in my studies, a few colleagues asked me why, and I responded, to much laughter, “Don Davis!”
amateur drama society made its yearly offering at Christmas. My thespian career, which had lain dormant since I played John Wilkes Booth while at Fort Hare, had a modest revival on Robben Island. Our productions were what might now be called minimalist: no stage, no scenery, no costumes. All we had were the words of the play.only performed in a few dramas, but I had one memorable role: that of Creon, the king of Thebes, in Sophocles’ Antigone. I had read some of the classic Greek plays in prison, and found them enormously elevating. What I took out of them was that character was measured by facing up to difficult situations and that a hero was a man who would not break even under the most trying circumstances.Antigone was chosen as the play, I volunteered my services, and was asked to play Creon, an elderly king fighting a civil war over the throne of his beloved city-state. At the outset of the play, Creon is sincere and patriotic, and there is wisdom in his early speeches when he suggests that experience is the foundation of leadership and that obligations to the people take precedence over loyalty to an individual.course you cannot know a man completely,character, his principles, sense of judgment,till he’s shown his colors, ruling the people,laws. Experience, there’s the test.Creon deals with his enemies mercilessly. He has decreed that the body of Polynices, Antigone’s brother, who had rebelled against the city, does not deserve a proper burial. Antigone rebels, on the grounds that there is a higher law than that of the state. Creon will not listen to Antigone, nor does he listen to anyone but his own inner demons. His inflexibility and blindness ill become a leader, for a leader must temper justice with mercy. It was Antigone who symbolized our struggle; she was, in her own way, a freedom fighter, for she defied the law on the grounds that it was unjust.
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.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.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.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.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.
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.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.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.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.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.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.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.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., 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.
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.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.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.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.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.
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.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.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.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.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.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.”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.”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.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.
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