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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.