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Jacana

@ Sunday Times Books LIVE

“The entire framework of prison existence is aimed at turning the prisoner into a passive object” – read an excerpt from Raymond Suttner’s Inside Apartheid’s Prison

First published by Oceanbooks, New York and Melbourne, and University of Natal Press, Pietermaritzburg in 2001, Raymond Suttner’s Inside Apartheid’s Prison was shortlisted for the Sunday Times Alan Paton award in 2002.

15 years later, Suttner’s account of his incarceration as political prisoner and anti-apartheid activist includes a new forward.

The following extract covers his first of two periods in prison:

Although this chapter of Inside Apartheid’s Prison covers more than seven years of my life, it is comparatively short. This is due, I think, to the sameness of prison life. All days in prison seem alike and it is difficult to accurately recall when things have happened. Outside, there are various rites of passage and landmarks that fix the phases of one’s life – the achievement of certain goals, changing relationships through marriage, parenthood, divorce and so on. This is not the case inside prison.

Even when one does have knowledge of a significant event – such as the birth of a child to a relative or close friend – it is impossible to relate to the event directly. The child, in the absence of a personal relationship and direct experience, remains just a name – like the name of a person in a novel or history book. While I was in jail, two of my brothers and one sister married and became parents. Over time, I received photographs of my new relatives, but it was impossible for me to relate to these changes as I would have done under normal circumstances.

The entire framework of prison existence is aimed at turning the prisoner into a passive object – an object whose every movement, whether inside or outside his or her cell, is either determined by others or severely limited. The prisoner’s number was said by officials to be the most important part of his or her identity and there was a pre-numbering period when prisoners were deemed to have no identity at all. To be allocated a prison number was to be saved from this nothingness.

The language of prisons expressed the view of prisoners being regarded as things – as objects whose management was in the hands of warders. Thus it was common to refer to prisoners in Afrikaans – the language of the prisons and police force – as eenhede, or units. You would often hear announcements directing a particular warder to come and collect his “units”. The words used for “collect” and “to bring” are afhaal and aflaai, and both are associated with the delivery or loading of things. Many of the ordinary criminal prisoners conformed to these expectations. They waited for their cells to be opened for exercise – and said nothing if this was later than regulations demanded. They waited to be asked before speaking, went back to their cells when told to do so, showered at the times allowed, accepted food when it was given and ate it hot or cold, all without complaint.

In “Maximum” [Maximum Security Prison where I was held immediately after conviction, and experienced further interrogation by security police, before joining the others], they returned to their cells at night, first putting their shoes and spoons outside the door, as was required for security reasons.

In February 1976, I was transferred from the Maximum Security section of Pretoria Central to Pretoria Local, where I joined a number of other political prisoners. Together, we challenged this dehumanised concept of prisoners and the prison world and generally prevented it from being applied to us.

For example, we did not hold out our numbered prison cards at “inspections.” In most prisons, a daily feature of life was to have the head of the prison inspect the prisoners. This was to see that everything was in order, that all the prisoners were present, that the prison had been cleaned and to hear complaints. Most prisoners stood to attention and held out their cards at these inspections, with their clothes neatly ironed and shoes shining. But the hearing of “complaints” or “requests” was generally a formality.

Denis Goldberg tells the story of how, when he was in Pretoria Central, he responded to a request for complaints. The officer was moving so quickly that he skidded some yards down the passage before he could come back to hear Denis.

As political prisoners, we were very conscious of our dignity and any attempt to undermine it. We expected, and demanded, respect. If they called us we would go, but we would not run or move with undue haste. It was common for warders to shout “Kom, kom, kom!” at prisoners; which in English literally means “Come, come, come!” But in Afrikaans it sounds much harsher and more degrading. If a warder shouted this at us – and new warders would sometimes try – we would normally object to being summoned as if we were dogs. The prison regulations made reference to treating prisoners in a civil manner – as we would never fail to remind officials who deviated from this rule.

Prisoners were expected to stand to attention when speaking to an officer. Our version of being at attention was by no means a military one. We would not fawn or beg, though we adopted various stratagems to win concessions that might improve our conditions.

Continue reading on the Daily Maverick’s website.

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