“…(Neville Alexander as cited in Choudry, 2015, p. 40) What comes through strongly from Alexander's thoughts is that intergenerational exchange of ideas, shared documents, and mutual support in movements of resistance were valuable methods of maintaining organisation. As other literature (Hirson, 1988;Jonas, 2019;Labuschagne, 2016;Manenzhe, 2007;Suttner, 2005;Turok, 2014;Willian, 2001) reveals, social spaces where black people gathered during apartheid, such as trains, workplaces, prisons, funerals, taverns, sports stadiums, rallies, schools, and stokvels were all utilised to educate, theorise, learn, and struggle. The apartheid government banned mass gatherings of black people in public spaces and, as a result, black people strategically used every social space they could find to actively conscientise one another (Jonas, 2019;Turok, 2014).…”