An Ideal For Which I Am Prepared To Die …Speech Made by Nelson Mandela At The Opening Of His Trial On Charges Of Sabotage

Nelson Rolihlahla Mandela (1918-2014)
Nelson Rolihlahla Mandela

I am the first accused. I hold a bachelor’s degree in arts
and practised as an attorney in Johannesburg for a number of years in partnership with Oliver Tambo. I am a convicted prisoner serving five years for leaving the country without a permit and for inciting people to go on strike at the end of May 1961.
At the outset, I want to say that the suggestion that the struggle in South Africa is under the influence of foreigners or communists is wholly incorrect. I have done whatever I did because of my experience in South Africa and my own proudly felt African background, and not because of what any outsider might have said. In my youth in the Transkei I listened to the elders of my tribe telling stories of the old days. Amongst the tales they related to me were those of wars fought by our ancestors in defence of the fatherland.
The names of Dingane and Bambata, Hintsa and Makana, Squngthi and Dalasile, Moshoeshoe and Sekhukhuni, were praised as the glory of the entire African nation. I hoped then that life might offer me the opportunity to serve my people and make my own humble contribution to their freedom struggle.
Some of the things so far told to the court are true and some are untrue. I do not, however, deny that I planned sabotage. I did not plan it in a spirit of recklessness, nor because I have any love of violence. I planned it as a result of a calm and sober assessment of the political situation that had arisen after many years of tyranny, exploitation, and oppression of my people by the whites.
I admit immediately that I was one of the persons who helped to form Umkhonto we Sizwe. I deny that Umkhonto was responsible for a number of acts which clearly fell outside the policy of the organisation, and which have been charged in the indictment against us. I, and the others who started the organisation, felt that without violence there would be no way open to the African people to succeed in their struggle against the principle of white supremacy. All lawful modes of expressing opposition to this principle had been closed by legislation, and we were placed in a position in which we had either to accept a permanent state of inferiority, or to defy the government. We chose to defy the law.
We first broke the law in a way which avoided any recourse to violence; when this form was legislated against, and then the government resorted to a show of force to crush opposition to its policies, only then did we decide to answer violence with violence.
The African National Congress was formed in 1912 to defend the rights of the African people, which had been seriously curtailed. For 37 years – that is, until 1949 – it adhered strictly to a constitutional struggle. But white governments remained unmoved, and the rights of Africans became less instead of becoming greater. Even after 1949, the ANC remained determined to avoid violence. At this time, however, the decision was taken to protest against apartheid by peaceful, but unlawful, demonstrations. More than 8,500 people went to jail. Yet there was not a single instance of violence. I and 19 colleagues were convicted for organising the campaign, but our sentences were suspended mainly because the judge found that discipline and non-violence had been stressed throughout.
During the defiance campaign, the Public Safety Act and the Criminal Law Amendment Act were passed. These provided harsher penalties for protests against [the] laws. Despite this, the protests continued and the ANC adhered to its policy of non-violence. In 1956, 156 leading members of the Congress Alliance, including myself, were arrested. The non-violent policy of the ANC was put in  issue by the state, but when the court gave judgment some five years  later, it found that the ANC did not have a policy of violence.
In 1960 there was the shooting at Sharpeville, which resulted in the declaration of the ANC as an unlawful organisation. My colleagues  and I, after careful consideration, decided that we would not obey this  decree. The African people were not part of the government and did not make the laws by which they were governed. We believed in the words ofthe Universal Declaration of Human Rights, that “the will of  the people shall be the basis of authority of the government”, and for us to accept the banning was equivalent to accepting the silencing of the Africans for all time. The ANC refused to dissolve, but instead went underground.
In 1960 the government held a referendum which led to the establishment of the republic. Africans, who constituted approximately 70 per cent of the pupolation, were not entitled to vote, and were not even consulted. I undertook to be responsible for organising the national stay-at-home called to coincide with the declaration of the republic. As all strikes by Africans are illegal, the person organising such a strike must avoid arrest. I had to leave my home and family and my practice and go into hiding to avoid arrest. The stay-at-home was to be a peaceful demonstration. Careful instructions were given to avoid any recourse to violence.
The government’s answer was to introduce new and harsher laws, to mobilise its armed forces, and to send Saracens, armed vehicles, and soldiers into the townships in a massive show of force designed to intimidate the people. The government had decided to rule by force alone, and this decision was a milestone on the road to Umkhonto. What were we, the leaders of our people, to do? We had no doubt that we had to continue the fight. Anything else would have been abject surrender. Our problem was not whether to fight, but was how to continue the fight.
We of the ANC had always stood for a non-racial democracy, and we shrank from any action which might drive the races further apart. But the hard facts were that 50 years of non-violence had brought the African people nothing but more and more repressive legislution, and fewer and fewer  right. By this time violence had in fact, become a feature of the South African political scene.
There had been violence in 1957 when the women of Zeerust were ordered to carry passes; there was violence in 1958 with the enforcement of cattle culling in Sekhukhuneland; there was violence in 1959 when the people of Cato Manor protested against pass raids; there was violence in 1960 when the government attempted to impose Bantu authorities in Pondoland. Each disturbance pointed to the inevitable growth among Africans of the belief that violence was the only way out – it showed that a government which uses force to maintain its rule teaches the oppressed to use force to oppose it.
I came to the conclusion that as violence in this country was inevitable, it would be unrealistic to continue preaching peace and non-violence. This conclusion was not easily arrived at. It was only when all else had failed, when all channels of peaceful protest had been barred to us, that the decision was made to embark on violent forms of political struggle. I can only say that I felt morally obliged to do what I did.
Four forms of violence were possible. There is sabotage, there is guerrilla warfare, there is terrorism, and there is open revolution. We chose to adopt the first. Sabotage did not involve loss of life, and it offered the best hope for future race relations. Bitterness would be kept to a minimum and, if the policy bore fruit, democratic government could become a reality. The initial plan was based on a careful analysis of the political and economic situation of our country. We believed that South Africa depended to a large extent on foreign capital. We felt that planned destruction of power plants, and interference with rail and telephone communications, would scare away capital from the country, thus compelling the voters of the country to reconsider their position. Umkhonto had its first operation on December 16 1961, when government buildings in Johannesburg  Port Elizabeth and Durban were to attacked. The selection of targets is proof of the policy to which I have referred. Had we intended attack life we would have selected targets where people congregate, and not empty buildings and power stations.
The whites failed to respond by suggesting change; they responded our call by suggesting the laager. In contrast, the response of  Africans was one of encouragement. Suddenly there was hope agair. People began to speculate on how soon freedom would be obtained.
But we in Umkhonto weighed up the white response with anxiety. The lines were being drawn. The whites and blacks were moving into separate camps, and the prospects of avoiding a civil war were made less. The white newspapers carried reports that sabotage would be punished by death. If this was so, how could we continue to keepAfricans away from terrorism?
We felt it our duty to make preparations to use force in order to defend ourselves against force. We decided, therefore, to make provision for the possibility of guerrilla warfare. All whites undergo compulsory military training, but no such training was given to Africans. It was in our view essential to build up a nucleus of trained men who would be able to provide the leadership which would be required if guerrillia warfare started.
At this stage it was decided that I should attend the Conference of the Pan-African Freedom Movement which was to be held early in 1962 in Addis Ababa, and after the conference, I would undertake a tour of the African states with a view to obtaining facilities for the training of soldiers. My tour was a success. Wherever I went I met sympathy for our cause and promises of help. All Africa was united against the stand of white South Africa, and even in London I was received with great sympathy by political leaders, such as Mr and Mr Gaitskel Grimond.