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By H. Thörn

Looking at anti-apartheid as a part of the heritage of current international politics, this publication offers the 1st comparative research of alternative sections of the transnational anti-apartheid flow. the writer emphasizes the significance of a historic viewpoint on political cultures, social events, and worldwide civil society.

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Mngqikana, for the first time making himself known to the Swedish public in an interview in public radio, argued that the mission would serve as recognition of the apartheid regime and denounced the trip as a 'propaganda stunt'. 26 In this criticism against the unions, Mngqikana got support from the Africa groups, which also protested publicly against the trip. However, this did not mean that the relations between the ANC representative and the Africa Groups were easy- at least not in the beginning.

In 1941, Helander participated in the Ecumenical Natal Missionary Conference in Durban that Narratives of Transnational Anti-Apartheid Activism 35 elected Luthuli as chairman. Helander also played an important role for promoting Luthuli as a candidate for the Nobel Peace Prize (which he was awarded in 1961). 14 When Helander in 195 7 was going back to South Africa after a holiday in Sweden, he was refused a visa. This meant that Helander's new mission became the one of a public speaker on the conditions of apartheid in the Swedish public arena.

For example, as is stated in Michael Lapsley's account in the beginning of this chapter, not all people could travel. In fact, the South African borders were closed to a number of people, who wanted to leave or visit the country. And in the sense of cultural or 'racial' borders, not just the politics of the apartheid regime, but also the practice of solidarity work, involved constructing a number of borders between 'us' and 'them'. Such borders were often related to national identities and interests as well as national political cultures.

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