The motif was clearly well known, but no one I asked could tell me with confidence what the mysterious figure stood for. Or perhaps they didn’t want to tell me. I was told it was emblematic of Lagos; I was also told it was a figure of masquerade. This didn’t help me.
Help came later, in Travels in the Interior of Africa, by Mungo Park (1771-1806). He had travelled, by horse and on foot, in this part of Africa more than two hundred years before, in the late 1790s (strangely, at the time of the Napoleonic wars: war did not then close everything else down). I had read Park’s book nearly forty years before, and had liked it, but (as with so many books that are part of one’s education) had forgotten much of the detail, preserving from that reading only an idea of dust and cruelty and deprivation, the writer’s deprivation and the deprivation of his companions, mostly African slave merchants driving their chained-up slaves from the interior, taking them in sickness and half health and on half diet, all of five hundred miles to the coast, to be sold into the holds of Atlantic ships.
The figure with the hat and the veil and the stick occurs early on in Park’s book. Park called it Mumbo Jumbo. The name changed its meaning later, became the pejorative which we all know; and yet, of the English dictionaries I consulted, neither the Oxford dictionary nor Chambers credits Park with the first, pure use of the word.
On the 8th, about noon, I arrived at Kolor, a considerable town, near the entrance into which I observed, hanging upon a tree, a sort of masquerade habit, made of the bark of trees, which I was told on inquiry belonged to Mumbo Jumbo. This is a strange bugbear, common to all the Mandingo towns, and much employed by the Pagan natives in keeping their women in subjection.
Africa was polygamous. The women often quarrelled, and a husband was at times hard put to it to keep order in his household. That was when he called upon Mumbo Jumbo. He might act the part of Mumbo Jumbo himself, or he might call upon someone he could trust. Just before dark one day Mumbo Jumbo would begin to scream in the forest outside the village in a most fearful way. This terrible screaming would tell people in the village that Mumbo Jumbo was coming; and when it is dark Mumbo Jumbo does come with his strange disguise, his stick and high hat, his veiled face and his long coat.
Mumbo walks through the village to the village meeting-place, the equivalent of the village square. The villagers gather there; no married woman can stay away, even if she feels that Mumbo Jumbo has come especially for her. There is singing and dancing; it continues till midnight; and then Mumbo Jumbo declares who the offending woman is. She is seized, stripped naked, tied to a post, and flogged until dawn by Mumbo Jumbo with his stick. The villagers shout with pleasure; they mock the woman and show her no mercy.
Africa is no longer polygamous; only the Muslims among them have many wives. Africa, away from its Muslim segment, thinks of itself as Christian, even if ancient currents of thought and belief and custom flow below. And it is easy enough to understand that the figure of Mumbo Jumbo might create an embarrassment for a modern African, and that people who know very well what the figure stands for—the playacting, the comedy of the old bush culture—might not know what to say to a stranger about it.
Mungo Park didn’t get down to the Nigeria region, but he wasn’t too far away. The difference between his West Africa and what we see today is incalculable. This may be obvious, but its very obviousness makes it easy to forget. Yet it is the necessary background to any assessment of Nigeria. Nigeria is rich now, with its oil. But modern Nigeria is new; it is only about eight or ten generations old; and some of the most gifted Nigerians carry this burden of newness.
I had been given an introduction to Edun. He was a handsome, athletic man of fifty, and an investment banker. I felt it was still a source of wonder to him how he had become what he was. The world was new for him. In this new world he saw everything as possible for him, and his patriotism, of an entirely new sort, took the form of wishing people to understand their new possibilities.
He had been born in Manchester in England. So he was an immigrant, with the immigrant’s drive. It wasn’t something one associated with Africa. It was new. It wouldn’t have happened one hundred years before; the Africa of that period would have been close to the Africa of Mungo Park.
When Edun was three he, with an older brother, had been taken back to Africa by his parents. The brother died, and Edun had been taken back to England; this was how it happened that all his education had been in that country. His parents were passionate about education; it was something they had brought with them from Africa. Edun, as a child, felt that concern. “My mother said that if I had a good education I would not look back.” When Nigerian visitors came to the house they always asked the little boy what class he was in, and what his position was in the class. So Edun, growing up, found himself different from his West Indian friends, who gave up school without thought. Now these friends (descendants of the people Mungo Park saw being walked down to the coast) look at Edun and say, “Well, we dropped out, but you carried on.”
This, about West Indians, was strange to me. In Trinidad we had overcome some of the effects of history. We had a distinguished group of black professionals; their children reflected the confidence of their parents. We were able, without trouble, to distinguish these people from the general black population. Black and ordinary, black and distinguished: we carried the two ideas in our head, and it could even be said that their blackness added to the distinction of the distinguished. Perhaps this group had required time to grow; my feeling is that they began to come up fifty or sixty years after the abolition of slavery. The West Indian children in England (some of them descendants of the people Mungo Park saw being walked to the coast) didn’t have this professional background, this idea of what was possible; they stayed with old ways of thinking and behaving.
Early in his banking career, when he was working in an international bank in Washington, Edun had an illumination. It was very simple. A Nigerian friend said to him during a general conversation, “I want to own my own bank one day.”
Edun at that stage could imagine a cook wanting to own a catering firm, or an artisan wanting his own workshop, or a driver wanting to have a car-hire business. But a bank! In fact, it was already possible for a Nigerian to own a bank; the formalities were not insuperable. Very quickly, as I heard from someone else, there were 126 private banks in Nigeria. Most were simple deposit-takers, but many of them went on to develop proper banking skills; today, after regulation, there are twenty-five Nigerian banks. Edun’s friend now owns a bank. Edun himself started his own bank, with a friend; that bank was later merged with an important South African bank; its branches can be seen in many African countries.
Edun said, “This is the mindset here. I did not have it as I was brought up and educated outside the country, but I soon picked it up. People often say to each other, ‘You can be anything here. You can reach any height.’ And this mindset is our great strength.”
But Edun, growing up in England, was spared the other side of the Nigerian mindset, the side that fell down a deep well into ancient beliefs and magic, the side that resisted rationality.
2
THE CONTRACTOR said, “You know Edun? Tell him to give me another contract.”
I said I would do what I could for him.
He was a portly but muscular man of fifty, quite tall. When he was asked to describe himself and his community, he said, “I am a Christian contractor who is a Yoruba.”
So he knew a lot about Yoruba culture?
He said, in a series of apparent non-sequiturs, which yet had meaning, “I am well read. I come from a staunch Catholic background. My mother was a papal medallist in the days when you really had to work for it. I was with the Celestial Church of Christ. And then I attended the White Garment Church—an orthodox form of Christian Cherubim and Seraphim Church Movement.”
Why did he call it orthodox?
“In the books I have read it is more African than Western. There is more uniformity in it. They use the
Bible. The service usually lasts for four hours. It starts at 10 a.m. world-wide.”
There was a lot of singing and dancing during the service. It excited him. He liked the burning of incense. The order of the service was also more interesting.
Did it change him spiritually?
“I shouldn’t say that it opened another vista in my life.” But then he said something different. “One day I saw a little girl who was possessed by the Holy Spirit, and she was being cleansed. I was taken aback by the things she was confessing to—the things she had done in the spirit realm of darkness. The experience made me more spiritual. I now believe there is an Alpha and Omega who watches over you. One hundred and twenty million Nigerians or average Nigerians can contend with the vicissitudes of life only by turning to the Alpha and Omega. Other people call it something else. I guess I am an optimist. I have lived here and I have also seen other African countries, and I thank God for Nigeria. I have seen Liberia after the war, and Sierra Leone, and I have seen Angola before and after the war. Your average Nigerian is more educated than the other African. By the time a man is really educated he can rationalise better. In Nigeria you have educational processes where you can carry on improving yourself.”
I asked what he knew about traditional African belief.
“We have traditional deities that are well known internationally. Then there are sacred sites or shines and festivals. There is a grove here. It is a recognised UNESCO site and here they have the festival of Osun Osogbo. Followers of the goddess gather here in hordes and they pray for what they want with the priests and priestesses. The sheer scale of human traffic at this festival is awesome. People come from Brazil, Cuba, the USA and Haiti, and it goes on for a week. On the final day a virgin with a big calabash on her head walks to the river followed by legions of people, and she pours the contents of the calabash into the river, giving it a libation. I was crushed by the people. I could not see the virgin.”
The Yoruba gods and goddesses are many, their stories involved. Did the contractor learn about them when he was a child? He said no. His knowledge came from talking to other Nigerians when he was grown up, and it opened his eyes. He didn’t think of it as juju. He didn’t like the word. It had a negative connotation.
He said, “The priests and priestesses hate that word. They call it tradi-religion or tradi-medicine. ‘Juju’ is debasing. There is magic. Look at that girl. The girl I told you about. Look at the things she said—how they went under trees to create havoc and accidents, and how they afflicted people with misery and poverty. She was in a trance, and she was open about it during her cleansing. I believe in this dark side. I am very careful. I don’t upset people who threaten me. I don’t know what dark abyss they are coming from, and what powers they will use to hurt me.”
I had a romantic idea of the earth religions. I felt they took us back to the beginning, a philosophical big bang, and I cherished them for that reason. I thought they had a kind of beauty. But the past here still lived. People like the contractor were closer to it, and his words (with their Shakespearean echo) gave a new idea: the dark abyss of paganism. Others spoke of that as well, in their own way; and it seemed to me that people near the bottom, who responded more instinctively to things, had the greater fear. The fear was real, not affected, and I felt it was this, rather than ideas of beauty and history and culture (as some people said), that was keeping the past and all the old gods close.
A Lagos city councillor said to me, “Even the pastor of the church will go very quietly, if he can, to the traditional priest and the shrine. Let me tell you: the average African is very afraid of the pagan, and the pagan is there. Muslims and Christians practise forgiveness and cannot harm you. In the pagan religion there is no forgiveness. It is a tit-for-tat religion. There are rules you have to follow very strictly, and if you go against them you either die or go mad. They punish swiftly and they stick to it. They adhere to what the priests in the shrines or the gods demand. So you see it has a strong hold.”
3
THERE WAS a king of Lagos. He was called the Oba. There are Obas or chiefs all over Nigeria, some hereditary, some appointed (and paid) by the central government. The Oba of Lagos had nothing of the antiquity and mystery of the Kabaka of Uganda; he didn’t have subjects, properly speaking; he didn’t call up the religious awe. This Oba was a businessman and a policeman. His Oba-ship had been challenged by someone, as I had heard; and the case was still before the courts. In the meantime the Oba ruled and was generally accepted. He had had a long and distinguished career in the police service; he had retired at the very top, as DIG (Deputy Inspector-General).
The Oba knew Edun, and Edun thought I should see him. When I said the meeting was a good idea, Edun right away took out his mobile and telephoned the Oba. That was like Edun. He didn’t like to waste time; it was one reason for his business success. I could hear, from what was taking place on the telephone, that the Oba had his doubts, perhaps about writers generally, or perhaps just about me. Edun talked him round: there would be no interview, no direct quotations. So a meeting was fixed, and Edun promised to come with me. I was glad about that; it made the business of the royal audience more manageable.
He was a king of the people here in Lagos, and he lived in a popular part of the town, off a very long street of traders and their small shops. The Nigerians love to trade; there are traders in the unlikeliest places. The visitor, seeing a crowd in constant movement, can often find himself wondering who the buyers are and who the sellers, and (since the quantities dealt in can be so small) what accidents have led them to choose their respective roles. A buyer, it seems, can easily be a vendor, and a vendor the other thing.
All at once, in the long street of traders, and after a house with a roughly painted notice on its upper story which said that the house belonged to a royal family (not our Oba), after this in a side road there was a concrete arch of two interlocking V’s, one inverted. This arch framed the royal purlieus. On the right-hand side were more small shops, some selling plastic trinkets; in front of them were food vendors with trays. On the left-hand side was the royal street, properly speaking. A big black iron gate barred the way. There was a sentry in a sentry-box. Edun rolled down the glass window and the sentry waved us on. We passed a small concrete house, unremarkable in every way; this was the old palace of the Oba, before Nigerian oil and money. The new palace was just ahead. It was like a middle-class residential house.
The crowd outside seemed ordinary at first, but very soon the eye began to take in more. The people, men and women, were attendants on the Oba. They were bright-eyed and expectant and smiling. Some of them were drummers; others made a lesser kind of noise with bits of old metal. This took me back to Trinidad and the nineteen-forties, when the steel band was being perfected. A sweet metallic noise was called up from the discarded wheels of motor-cars. Men held the old wheels aloft in their left hand, to keep the sound pure, and struck with smaller pieces of metal. But now, outside the palace of the Oba of Lagos, it was women, smiling at the visitors, who were making this metallic noise.
Edun brought out crisp new banknotes from the pocket of his formal Nigerian tunic and gave them to the musicians, stilling them. I hadn’t known about this aspect of the ritual, and hadn’t prepared for it. I had no banknotes or other money on me.
We went up the steps of the new palace to a marble hall. On the left was a small reception room with a white throne between two red chairs. This room was empty. The main audience hall was ahead of us. We were ushered into it by a tall man in a cream-coloured silk gown. Yorubas are big men. The audience hall was empty. It was big, about forty feet long, with sofas pushed against the side walls, and with two blue-and-cream Chinese rugs placed end to end down the middle of the room. Through a half-open door at the far end, beyond the throne and the formal chairs, you could see a dining room.
The Oba’s chair was high and with a royal canopy. On either side of it was a lesser chair, equally well upholstered. We sat on a sofa on
the right. The chiefs who had been waiting outside began to drift in for the audience. They sat on sofas facing us on the other side of the room. So, even before he appeared, the Oba had been given this aura of majesty. It was hard not to yield to it. And when at length he did appear, coming in from the dining room at the back, I instinctively got up, with everybody else.
He was wearing a light-blue long tunic. He had big red coral beads around his neck and wrists. Again, he was very tall; this added to his impressiveness. He didn’t look at all absurd sitting beneath the canopy of his throne.
He sat down. In the silence that followed, Edun, my sponsor, stood up beside his sofa and—to my amazement—threw himself flat down on the Chinese rug and made his African obeisance.
Three of the chiefs in silk gowns then half-fell on the floor and made their own obeisance, resting on elbows and knees, a little like sprinters in their starting blocks. In that posture of respect they clicked their fingers rhythmically, slapped their palms and chanted. The Oba took it all in graciously.
I found it extraordinary. The display was very much like the ritual of respect Speke had witnessed in 1861 in Mutesa’s Ugandan court (still an affair of grand huts and elephant-grass enclosures); and Uganda was very far away from Nigeria. Speke described the ritual as the “nyanzig”; he thought that was what the Kabaka’s subjects were saying when they were flat on the ground. Thirteen or fourteen years later Stanley said that Speke had been wrong. The people greeting the Kabaka in this way were only expressing their thanks to him.
When the other chiefs had done their obeisance to the Oba, Edun stood up again and addressed the Oba in English. He told him who we were and what we were trying to do. The Oba made a gesture of welcome with his left hand and pointed to the chair at his left. I went and sat on that chair.
A woman appeared at the back of the audience room. She knelt on her haunches and smiled at the Oba. He gestured to her—it was like a little private drama—to come up to where he was, and she came and sat on the chair on his right.