Murderpedia has thousands of hours of work behind it. To keep creating
new content, we kindly appreciate any donation you can give to help
the Murderpedia project stay alive. We have many
plans and enthusiasm
to keep expanding and making Murderpedia a better site, but we really
need your help for this. Thank you very much in advance.
Eugene
Alexander de KOCK
De Kock first became prominent during
his testimony in the Truth and Reconciliation Commission,
during which he made multiple revelations relating to
ANC deaths.
De Kock has been interviewed a number
of times by Pumla Gobodo-Madikizela, who ended up
releasing a book, A Human Being Died That Night, about
her interviews with De Kock, her time on the TRC, and
what causes a moral person to become a killer.
Prime
evil
Nick-named "prime evil", Eugene de
Kock was sentenced to 212 years in jail for his part in
crimes against humanity. He is still in prison.
Accusations
In a local radio interview in July
2007, de Kock claimed that former president FW de Klerk
had hands "soaked in blood" and had ordered political
killings and other crimes during the anti-apartheid
conflict. This was in response to de Klerk's recent
statements that he had a "clear conscience" regarding
his time in office.
Nicknamed "Prime Evil", Eugene de Kock has the
blood of countless black South Africans on his hands. Now a
psychologist from the townships says he should be pardoned. She
tells Rory Carroll why.
When the apartheid assassin known as "Prime Evil" was
sentenced to 212 years for crimes against humanity, the black South
Africans outside Pretoria's supreme court cheered and danced. Never
again would Eugene de Kock walk the streets.
That big blank face with the thick spectacles would
stay caged until the day he died. That was 1996, and De Kock is still
inside the grey world of C-Max, the maximum security section of
Pretoria's central prison, his body in orange overalls, his feet chained
to a metal stool bolted to the floor when visitors come.
But in one sense De Kock is out. Out and roaming the
mind of South Africa with awkward questions about the nature of evil and
forgiveness, courtesy of a black woman who decided to look into the
monster's heart and found a human being worthy of a pardon and freedom.
Pumla Gobodo-Madikizela, a psychologist at the University of Cape Town,
has published a remarkable book about her conversations with De Kock.
Titled A Human Being Died That Night: A South
African Story of Forgiveness, it has been dubbed by some as "Interviews
with a Vampire". In fact it is a nuanced and clinical scrutiny of how
and why an apparently ordinary man became murderer-in-chief for a brutal
regime.
It dwells on his atrocities - the torture, the
ambushes, the executions, the exultation in inflicting suffering - and
yet concludes that Prime Evil deserves to be forgiven.
"Yes, if the authorities asked my opinion I would say
Eugene de Kock should be pardoned," says Gobodo-Madikizela, sunk in an
armchair at her office in Cape Town.
"He has been visited by the widows of some of his
victims. He is an example of how dialogue can happen."
A series of interviews in C-Max totalling 46 hours
convinced her that the commanding officer of state-sanctioned death
squads was genuinely remorseful about his career and a changed man. A
bestseller in the US and South Africa, the book has been widely praised,
with South Africa's Nobel laureate for literature, J. M. Coetzee,
hailing a "coolly intelligent analysis of how the conscience gets to be
numbed".
Afrikaans-language newspapers welcomed the book as a
brave contribution to understanding the past and shaping the future. The
near-universal plaudits have puzzled the author as her conclusion that
De Kock should be freed could be expected to be controversial.
"In a way it worries me that the reaction has been so
positive," she says. At book fairs and readings she has been asked why
she focuses on the perpetrator rather than the victim, but otherwise she
has not been challenged.
That she is black and grew up in a township probably
disarmed some critics. At the age of five, she cowered behind her
mother's garden hedge while army trucks "like huge monsters" chased
people through the township. Just as important is her evident sincerity:
she did not set out to empathise with De Kock, it just happened. It also
helps that Archbishop Desmond Tutu liked the book, and that
reconciliation has been South Africa's leitmotif for the past decade.
Gobodo-Madikizela's first visit to C-Max reads like
something from Silence of the Lambs. The warders gave her a chair
with wheels and demonstrated how she could whiz backwards if De Kock,
replete with Hannibal Lector garb, made a lunge. Instead he stood up,
leg-chains clanking, extended his hand, smiled and in a thick Afrikaans
accent said: "It's a pleasure to meet you."
De Kock grew up in a conservative Afrikaner family as
white minority rule was entering crisis. Besieged by opponents inside
and outside the country, the government had the blessing of the Dutch
Reformed Church when it hit back.
De Kock led the army's counter-insurgency unit,
Koevoet, in Namibia, a dirty war fought in the bush, which left few
prisoners. When riots worsened in South Africa he was brought home in
the 1980s to head Vlakplaas, a farm where the security services
interrogated suspects and refined their killing techniques - letter
bombs, booby trapped headphones and vehicles, poison - which claimed the
lives of countless civilians and liberation fighters.
It was his own men who nicknamed him Prime Evil. "Bad
he was, but mad he wasn't, not at all. He had a sense of drivenness. He
was looked up to by the entire country as a fixer, he was the kingpin in
the machinery of destruction," says Gobodo-Madikizela.
In 1995, a year after democratic elections brought
the African National Congress to power, he went on trial and a horrified
public learnt all the gory details. The Truth and Reconciliation
Commission granted him an amnesty for some crimes in return for
testimony, but that did not affect the court's prison sentence and De
Kock, it was assumed, was gone for good.
Gobodo-Madikizela is an unlikely champion for his
liberty. Chic and trim in tweed trousers and an orange blouse and scarf,
her accent has the neutrality of years abroad. Born in the impoverished
township of Langa, outside Cape Town, she witnessed daily police
brutality and discrimination but she managed to get a clinical
psychology degree and study in the US.
After serving with Archbishop Tutu on the human
rights violations committee of the Truth and Reconciliation Commission,
she was inspired by victims' stories to write a book about vengeance and
forgiveness. Intrigued by De Kock's request to meet and apologise to the
widows of some men he murdered, and by the widows' decisions to forgive
him, she started visiting C-Max in 1997.
What unfolded in the grey interview room could make a
great play, the white man exploring his psyche with a member of a race
he tried so hard to oppress. Did he ever kill one of her friends or
relatives, he asked, and seemed relieved when she said no.
De Kock broke down when he recalled meeting the
widows. "I wish I could do more than (say) I'm sorry. I wish there was a
way of bringing their bodies back alive. I wish I could say, 'Here are
your husbands'."
The psychologist touched his trembling hand, a reflex
that troubled her. "He's got blood all over and for me to be drawn like
that . . . it made me question my sense of empathy."
Waking up in bed the following day, she was unable to
lift her right forearm as if, she says, her body was grounding it for
having engaged in a prohibited act. Friends warned her that De Kock
might try to manipulate her, or play mind games, and her fears deepened
when De Kock subsequently said the hand she touched was his trigger
hand. Did he tell her that to reclaim some of his old power to instil
dread?
"I had touched his leprosy, and he seemed to be
telling me that, even though I did not realise it at the time, I was
from now on infected with the memory of having embraced into my heart
the hand that had killed, maimed and blown up lives."
But she decided that the side of De Kock she had
touched was the one that had not been allowed to triumph over the side
that made him a killer, a glimpse of what might have been. So the
interviews continued, fuelled by De Kock's apparent desire to understand
and atone for what he had done.
"What struck me was this little boy's frightened face."
He was a desperate soul seeking to affirm to himself that he still
belonged to the human universe, she said.
De Kock's father, it turned out, drank heavily and
abused his mother. As a child he was ridiculed for stuttering, leaving
feelings of shame and aggression, which he learnt to relieve through his
own violence, says Gobodo-Madikizela, adding that that is only a
fragment of the explanation.
If abuse corrupts a hitherto innocent person's psyche
and predisposes them to evil, do they deserve sympathy? Or should they
be condemned for not exercising free will to suppress evil impulses? Or
both? Which is worse, she asks: Nazis such as Adolf Eichmann who commit
evil acts not thinking they are evil, or De Kock committing acts that he
knows are evil? The latter, she suggests, has a more normal moral
compass, albeit one that is ignored.
And what, she asks, of the black mobs who placed
burning tyres around people's necks - the sadistic necklace murders? And
of the communities that allowed them to do it? Gobodo-Madikizela recalls
being caught up with a jubilant crowd in 1990 celebrating the capture of
a police captain, a suspected apartheid agent, who was subsequently
mutilated and killed.
The line between good and evil is thinner than we
think, she says, which is one of the reasons forgiveness is so valuable.
Rather than overlooking a wrong, it rises above it and can empower the
victim. "Just at the moment the perpetrator begins to show remorse . . .
the victim becomes the gatekeeper to what the outcast desires - re-admission
into the human community."
Forgiveness can sometimes humiliate the victim, she
says, citing Winnie Madikizela-Mandela hugging the mother of a 14-year-old
boy she denied killing, but in the right circumstances it eases victims'
resentment and pain.
Having pardoned several apartheid-era killers, she
believes President Thabo Mbeki should also pardon De Kock. The irony is
that Gobodo-Madikizela cannot forgive Mbeki for his foot-dragging on the
HIV/Aids pandemic, which kills 600 South Africans daily.
One of the many critics who say the President's
controversial views on the causes and treatment of the disease have cost
countless lives, she is careful not to compare him with De Kock, but
notes that traumas during apartheid and exile left some ANC leaders "psychologically
incomplete".
Silence from Mbeki makes it difficult for women to
leave partners infected with HIV, says Gobodo-Madikizela, who defied her
family's wishes by leaving a husband who had AIDS. Her book is dedicated
to a younger sister, Sesi, who did not dare leave her own husband and
died from the disease. It is the only time in the interview that Gobodo-Madikizela
looks angry. "For a leader to lead young people on this path is
unforgivable."
The voice of
'Prime Evil'
BBC News
Wednesday, October 28,
1998
Greg Barrow in Johannesburg looks at the role
played in the hearings of the Truth and Reconciliation Commission by a
shadowy figure from the apartheid era known as "prime evil".
When you find yourself standing in a gentleman's
toilets and someone comes up behind you, it can be quite unnerving.
When you turn round and see that the individual is a
mass murderer serving a 212-year prison sentence, it is downright
terrifying.
But that is what happened during an adjournment at a
Truth and Reconciliation Commission amnesty hearing in Pretoria in July.
Joker in the pack
Eugene de Kock, a former police colonel and apartheid
arch-assassin had come to relieve himself, during a break in his
testimony.
In the deck of cards which makes up the apartheid era
government and its henchmen, Eugene de Kock is the joker in the pack.
I watched him as he washed his hands at the toilet
sink. A meticulous man, he soaped his arms right up to the elbows,
scrubbing every inch of skin before fastidiously drying himself and
returning to the hearing.
De Kock's victims say he took the same painstaking
care as commander of the notorious Vlakplaas government hit squad during
the apartheid era.
First he would kill his target. Then he would
incinerate, burn, or even blow up the remains so that no scrap of
evidence was left.
An unlikely villain
In the South African media, Eugene De Kock has been
described as a mass killer, a psychopath known to the public as "Prime
Evil".
He's an unlikely villain. With his carefully combed
hair and thick glasses, he looks more like a librarian than a ruthless
assassin.
And in the post-apartheid era of truth and
reconciliation he has also become something of a hero, a man of
integrity in a community of denial.
Truth and reconciliation has been hard to come by in
South Africa. Only one former apartheid cabinet minister has sought
amnesty for his role in the political crimes of the last white
government.
Every other minister has dodged the Truth and
Reconciliation Commission, and passed off the crimes of the apartheid
era as the work of a few rotten apples.
De Kock is one of the foul fruits grown from the tree
of apartheid. When he admitted to his crimes in front of a Truth and
Reconciliation Commission he was applauded by a black audience.
They were commending him for his honesty, and his
willingness to identify senior politicians on whose orders he carried
out his dirty work.
Sleepless nights
De Kock disputes the label of psychopath, arguing
that he never took pleasure in killing his victims. It was a job he said,
and he was acting under orders from the very top.
Eugene De Kock is on a crusade to finger his old
bosses who let him fall for his crimes once he had outgrown his
usefulness as an apartheid killing machine.
He still gives them sleepless nights with his clarity
and vision in recalling that dark era when a white government was
prepared to cling to power by any means necessary.
The flaw within the Truth and Reconciliation
Commission may be that such brutal honesty will not be put to good use.
When Archbishop Desmond Tutu opened the first hearing
of the Truth and Reconciliation Commission in April 1996, he set out its
charter - to expose the truth about South Africa's dark past, and lay to
rest the ghosts of that eraso they could never return to haunt the
nation.
Justice was being exchanged for reconciliation, there
was to be no Nuremberg trial in post-apartheid South Africa.
Truth when it comes is painful to everyone concerned
- only the incredible moral leadership of Archbishop Tutu, and his
comrade, President Nelson Mandela seems to have held the whole exercise
together.
As a human personification of the power of
forgiveness, these two men alone have shown the lead in promoting
reconciliation.
Some South Africans have found it within themselves
to follow the example of Tutu and Mandela - but human frailty and the
desire for revenge has left many others frustrated that the Truth and
Reconciliation Commission may have stolen their right to punish the
perpetrators of the crimes of apartheid.
A colleague of mine commented that South Africa needs
to invent a new word before it can come to terms with its past. That
word is "concile".
"How can we be reconciled," he said, "if we have
never in our history been conciled".
Stretching all the way back to the arrival of Dutch
settlers in the 17th Century, through the Boer War, and on to the
foundation of the new republic, South Africa has always been a country
in which whites have been at loggerheads with blacks.
'A huge lie'
The Truth and Reconciliation Commission chose only
the last three decades of the apartheid era for its frame of reference.
It's a small period of South African history in which
an awful lot of crimes were committed under the name of apartheid.
But almost two and a half years on from the first
investigative hearing, this Commission of Truth has been left with a
huge lie: that it was not the apartheid leaders who were responsible for
the heinous crimes of that era, but the foot soldiers like Eugene De
Kock.
The ministers who guided and co-ordinated the evil
strategy of apartheid have used the Truth Commission like a Catholic
confession box.
They have taken their
pew and spoken softly only of the crimes they want to confess - and the
Commission has absolved them of their sins, blessing them as they leave
to forget about that awful past.
A Human Being Died That Night: Prime Evil and Forgiveness
“He spoke with a heavy Afrikaans accent: ‘It’s a pleasure to meet
you.’ I knew the face; I had seen it in the newspapers, and at public
hearings during his first appearance before the Truth and Reconciliation
Commission, but this was the closest I had ever been to Eugene de Kock.
As he smiled shyly, perhaps politely, rising to greet me, I saw a
flicker of boyishness, of uncertainty. At the same time, my mind
registered ‘Prime Evil,’ the name that marked him as the surest evidence
of all that had happened under apartheid. De Kock had not just given
apartheid’s murderous evil a name. He had become that evil. The
embodiment of evil stood there politely smiling at me” (A Human
Being Died That Night, 6; emphasis in original).
When South African psychologist Pumla Gobodo-Madikizela formally met
Eugene de Kock for the first time in late 1997, her thoughts above
largely capture the sentiments of black South Africans who had suffered
under decades of apartheid rule.
As a covert police operative, de Kock was responsible for
masterminding countless operations to murder anti-apartheid activists,
remaining anonymous even as he “had been at the center of the chaos, the
blood, the bodies, and the killing, directing it” (18).
Now, Gobodo-Madikizela stood inside the heavy-security “C-Max”
section of Pretoria Central Prison, where de Kock was serving a double
life sentence for human rights crimes. Yet during a hearing of the Truth
and Reconciliation Commission (TRC)—the country’s revolutionary justice
model designed to provide a voice to both perpetrators and victims of
apartheid—two widows whose husbands died during one of de Kock’s bombing
operations personally offered their forgiveness to Prime Evil.
Gobodo-Madikizela finds this “extraordinary,” and consequently asks
the central question of A Human Being Died That Night: “Was
evil intrinsic to de Kock, and forgiveness therefore wasted upon him?”
(15).
Relying on a series of interviews she conducts with de Kock in C-Max,
along with psychological and cultural analysis, Gobodo-Madikizela finds
a basis for the possibility of forgiving an extraordinary criminal. Her
personal turning point occurs after she briefly touches de Kock’s left
hand as a gesture of consolation during one of their discussions.
Several weeks later, de Kock requests to speak to her during break
in a TRC hearing, and after they greet each other, he confesses “with an
expression that seemed to reflect genuine amazement that” she had
touched his “trigger hand” (39). She wrestles with the loaded meaning of
this comment, but later realized that it represents evidence of de
Kock’s remorse as he contemplates his actions. Gobodo-Madikizela
demonstrates that he isn’t always completely honest or forthcoming about
the particulars of his operations, but she contends that he was clearly
“struggling with his past,” trying to make sense of what happened (44).
As she writes:
“It gave me a sense of hope that he was in some emotional pain about
what he had done. And the grace-filled gestures of forgiveness I had
witnessed from people who lived with psychological scars as daily
reminders of their trauma gave me even greater hope. In wrestling with
my empathy, somehow I found solace in these gestures of forgiveness by
victims. They validated my own feelings of empathy toward de Kock”
(44-45).
It is also important to remember what Gobodo-Madikizela identifies
as the “structural and systemic crimes” of which de Kock took part (61),
and that he does not bear sole responsibility for his role in enforcing
apartheid. Indeed, as brutal as his actions were, they were merely part
of a larger sociopolitical atmosphere that had consistently dehumanized
black South African citizens for decades. Even those that should have or
could have done more to speak in protest against the status quo often
refused to do so.
The Afrikaans (or Dutch Reformed) Church was the spiritual home for
nearly all apartheid politicians, and church leaders officially condoned
the killing of state enemies, with “state enemies” consistently meaning
anti-apartheid supporters. This certainly isn’t ground for excusing de
Kock’s actions, and though he is (and remains) willing to document the
complicity of his colleagues and superiors, he doesn’t exonerate himself.
Nevertheless, his evil is, to an extent, an outgrowth of an environment
where those in power believed that God was on their side, and
“interpreted all religious objections to the war as inconsistent with
spiritual conviction” (72).
Bearing these facts in mind, Gobodo-Madikizela argues that forgiving
a perpetrator who is guilty of human rights violations is nonetheless
difficult, and dependent upon not only an acknowledgement of wrongdoing
and remorse, but also the ability of victims to transcend their anger
and sadness while continuing to live with the trauma of what has
occurred.
She makes it clear that black South African citizens are still
coping with the atrocities of the apartheid era, and that victims whom
remain angry or resentful about losing a friend or loved one aren’t
necessarily “ ‘holding on’ ” to anger out of spite, but instead “what
seems to be the only connection to the one who is no longer present”
(96).
For those who do forgive, their action represents both an effort to
let go of their anger and being open “toward a new path of healing”; for
one of the aforementioned widows, forgiving de Kock allowed her to (in
her words) “ ‘mourn properly’ ” for her dead husband as a means of
letting him go (97).
On another level, Gobodo-Madikizela writes that forgiveness is about
“human connectedness” (127), and Eugene de Kock is no different. It’s
certainly difficult enough –at least in my case—to simply not hold
grudges about everyday matters; overcoming crimes against humanity can
seem altogether impossible. But de Kock is a human being just as we are,
and he reminds us that the line between good and evil is a very thin one
indeed. To forgive someone like him is to recognize the evil in our own
lives, and to embrace the possibility of hope and justice in response.