Roots: The Saga of an American Family

by Alex Haley

  “It was here that one young prisoner was sold for a bag of corn,” said the old woman. “That was me. And this was how I came to be called Nyo Boto,” which Kunta knew meant “bag of corn.” The man who bought her for his own slave died before very long, she said, “and I have lived here ever since.”

  Lamin was wriggling in excitement at the story, and Kunta felt somehow even greater love and appreciation than he had felt before for old Nyo Boto, who now sat smiling tenderly at the two boys, whose father and mother, like them, she had once dandled on her knee.

  “Omoro, your papa, was of the first kafo when I came to Juffure,” said Nyo Boto, looking directly at Kunta. “Yaisa, his mother, who was your grandmother, was my very good friend. Do you remember her?” Kunta said that he did and added proudly that he had told his little brother all about their grandma.

  “That is good!” said Nyo Boto. “Now I must get back to work. Run along, now.”

  Thanking her for the tea, Kunta and Lamin left and walked slowly back to Binta’s hut, each deep in his own private thoughts.

  The next afternoon, when Kunta returned from his goatherding, he found Lamin filled with questions about Nyo Boto’s story. Had any such fire ever burned in Juffure? he wanted to know. Well, he had never heard of any, said Kunta, and the village showed no signs of it. Had Kunta ever seen one of those white people? “Of course not!” he exclaimed. But he said that their father had spoken of a time when he and his brothers had seen the toubob and their ships at a point along the river.

  Kunta quickly changed the subject, for he knew very little about toubob, and he wanted to think about them for himself. He wished that he could see one of them—from a safe distance, of course, since everything he’d ever heard about them made it plain that people were better off who never got too close to them.

  Only recently a girl out gathering herbs—and before her two grown men out hunting—had disappeared, and everyone was certain that toubob had stolen them away. He remembered, of course, how when drums of other villages warned that toubob had either taken somebody or was known to be near, the men would arm themselves and mount a double guard while the frightened women quickly gathered all of the children and hid in the bush far from the village—sometimes for several days—until the toubob was felt to be gone.

  Kunta recalled once when he was out with his goats in the quiet of the bush, sitting under his favorite shade tree. He had happened to look upward and there, to his astonishment, in the tree overhead, were twenty or thirty monkeys huddled along the thickly leaved branches as still as statues, with their long tails hanging down. Kunta had always thought of monkeys rushing noisily about, and he couldn’t forget how quietly they had been watching his every move. He wished that now he might sit in a tree and watch some toubob on the ground below him.

  The goats were being driven homeward the afternoon after Lamin had asked him about toubob when Kunta raised the subject among his fellow goatherds—and in no time they were telling about the things they had heard. One boy, Demba Conteh, said that a very brave uncle had once gone close enough to smell some toubob, and they had a peculiar stink. All of the boys had heard that toubob took people away to eat them. But some had heard that the toubob claimed the stolen people were not eaten, only put to work on huge farms. Sitafa Silla spat out his grandfather’s answer to that: “White man’s lie!”

  The next chance he had, Kunta asked Omoro, “Papa, will you tell me how you and your brothers saw the toubob at the river?” Quickly, he added, “The matter needs to be told correctly to Lamin.” It seemed to Kunta that his father nearly smiled, but Omoro only grunted, evidently not feeling like talking at that moment. But a few days later, Omoro casually invited both Kunta and Lamin to go with him out beyond the village to collect some roots he needed. It was the naked Lamin’s first walk anywhere with his father, and he was overjoyed. Knowing that Kunta’s influence had brought this about, he held tightly onto the tail of his big brother’s dundiko.

  Omoro told his sons that after their manhood training, his two older brothers Janneh and Saloum had left Juffure, and the passing of time brought news of them as well-known travelers in strange and distant places. Their first return home came when drumtalk all the way from Juffure told them of the birth of Omoro’s first son. They spent sleepless days and nights on the trail to attend the naming ceremony. And gone from home so long, the brothers joyously embraced some of their kafo mates of boyhood. But those few sadly told of others gone and lost—some in burned villages, some killed by fearsome firesticks, some kidnaped, some missing while farming, hunting, or traveling—and all because of toubob.

  Omoro said that his brothers had then angrily asked him to join them on a trip to see what the toubob were doing, to see what might be done. So the three brothers trekked for three days along the banks of the Kamby Bolongo, keeping carefully concealed in the bush, until they found what they were looking for. About twenty great toubob canoes were moored in the river, each big enough that its insides might hold all the people of Juffure, each with a huge white cloth tied by ropes to a treelike pole as tall as ten men. Nearby was an island, and on the island was a fortress.

  Many toubob were moving about, and black helpers were with them, both on the fortress and in small canoes. The small canoes were taking such things as dried indigo, cotton, beeswax, and hides to the big canoes. More terrible than he could describe, however, said Omoro, were the beatings and other cruelties they saw being dealt out to those who had been captured for the toubob to take away.

  For several moments, Omoro was quiet, and Kunta sensed that he was pondering something else to tell him. Finally he spoke: “Not as many of our people are being taken away now as then.” When Kunta was a baby, he said, the King of Barra, who ruled this part of The Gambia, had ordered that there would be no more burning of villages with the capturing or killing of all their people. And soon it did stop, after the soldiers of some angry kings had burned the big canoes down to the water, killing all the toubob on board.

  “Now,” said Omoro, “nineteen guns are fired in salute to the King of Barra by every toubob canoe entering the Kamby Bolongo.” He said that the king’s personal agents now supplied most of the people whom the toubob took away—usually criminals or debtors, or anyone convicted for suspicion of plotting against the king—often for little more than whispering. More people seemed to get convicted of crimes, said Omoro, whenever toubob ships sailed in the Kamby Bolongo looking for slaves to buy.

  “But even a king cannot stop the stealings of some people from their villages,” Omoro continued. “You have known some of those lost from our village, three from among us just within the past few moons, as you know, and you have heard the drumtalk from other villages.” He looked hard at his sons, and spoke slowly. “The things I’m going to tell you now, you must hear with more than your ears—for not to do what I say can mean your being stolen away forever!” Kunta and Lamin listened with rising fright. “Never be alone when you can help it,” said Omoro. “Never be out at night when you can help it. And day or night, when you’re alone, keep away from any high weeds or bush if you can avoid it.”

  For the rest of their lives, “even when you have come to be men,” said their father, they must be on guard for toubob. “He often shoots his firesticks, which can be heard far off. And wherever you see much smoke away from any villages, it is probably his cooking fires, which are too big. You should closely inspect his signs to learn which way the toubob went. Having much heavier footsteps than we do, he leaves signs you will recognize as not ours: He breaks twigs and grasses. And when you get close where he has been, you will find that his scent remains there. It’s like a wet chicken smells. And many say a toubob sends forth a nervousness that we can feel. If you feel that, become quiet, for often he can be detected at some distance.”

  But it’s not enough to know the toubob, said Omoro. “Many of our own people work for him. They are slatee traitors. But without knowing them, there is no way to recognize them. In the bu
sh, therefore, trust no one you don’t know.”

  Kunta and Lamin sat frozen with fear. “You cannot be told these things strongly enough,” said their father. “You must know what your uncles and I saw happening to those who had been stolen. It is the difference between slaves among ourselves and those whom toubob takes away to be slaves for him.” He said that they saw stolen people chained inside long, stout, heavily guarded bamboo pens along the shore of the river. When small canoes brought important-acting toubob from the big canoes, the stolen people were dragged outside their pens onto the sand.

  “Their heads had been shaved, and they had been greased until they shined all over. First they were made to squat and jump up and down,” said Omoro. “And then, when the toubob had seen enough of that, they ordered the stolen people’s mouths forced open for their teeth and their throats to be looked at.”

  Swiftly, Omoro’s finger touched Kunta’s crotch, and as Kunta jumped, Omoro said, “Then the men’s foto was pulled and looked at. Even the women’s private parts were inspected.” And the toubob finally made the people squat again and stuck burning hot irons against their backs and shoulders. Then, screaming and struggling, the people were shipped toward the water, where small canoes waited to take them out to the big canoes.

  “My brothers and I watched many fall onto their bellies, clawing and eating the sand, as if to get one last hold and bite of their own home,” said Omoro. “But they were dragged and beaten on.” Even in the small canoes out in the water, he told Kunta and Lamin, some kept fighting against the whips and the clubs until they jumped into the water among terrible long fish with gray backs and white bellies and curved mouths full of thrashing teeth that reddened the water with their blood.

  Kunta and Lamin had huddled close to each other, each gripping the other’s hands. “It’s better that you know these things than that your mother and I kill the white cock one day for you.” Omoro looked at his sons. “Do you know what that means?”

  Kunta managed to nod, arid found his voice. “When someone is missing, Fa?” He had seen families frantically chanting to Allah as they squatted around a white cock bleeding and flapping with its throat slit.

  “Yes,” said Omoro. “If the white cock dies on its breast, hope remains. But when a white cock flaps to death on its back, then no hope remains, and the whole village joins the family in crying to Allah.”

  “Fa—” Lamin’s voice, squeaky with fear, startled Kunta, “where do the big canoes take the stolen people?”

  “The elders say to Jong Sang Doo,” said Omoro, “a land where slaves are sold to huge cannibals called toubabo koomi, who eat us. No man knows any more about it.”

  CHAPTER 17

  So frightened was Lamin by his father’s talk of slave-taking and white cannibals that he awakened Kunta several times that night with his bad dreams. And the next day, when Kunta returned from goatherding, he decided to turn his little brother’s mind—and his own—from such thoughts by telling him about their distinguished uncles.

  “Our father’s brothers are also the sons of Kairaba Kunta Kinte, for whom I am named,” said Kunta proudly. “But our uncles Janneh and Saloum were born of Sireng,” he said. Lamin looked puzzled, but Kunta kept on explaining. “Sireng was our grandfather’s first wife, who died before he married our Grandma Yaisa.” Kunta arranged twigs on the ground to show the Kinte family’s different individuals. But he could see that Lamin still didn’t understand. With a sigh, he began to talk instead of their uncles’ adventures, which Kunta himself had thrilled to so often when his father had told of them.

  “Our uncles have never taken wives for themselves because their love of traveling is so great,” said Kunta. “For moons on end, they travel under the sun and sleep under the stars. Our father says they have been where the sun burns upon endless sand, a land where there is never any rain.” In another place their uncles had visited, said Kunta, the trees were so thick that the forests were dark as night even in the daytime. The people of this place were no taller than Lamin, and like Lamin, always went naked—even after they grew up. And they killed huge elephants with tiny, poisoned darts. In still another place, a land of giants, Janneh and Saloum had seen warriors who could throw their hunting spears twice as far as the mightiest Mandinka, and dancers who could leap higher than their own heads, which were six hands higher than the tallest man in Juffure.

  Before bedtime, as Lamin watched with wide eyes, Kunta acted out his favorite of all the stories—springing suddenly about with an imaginary sword slashing up and down, as if Lamin were one of the bandits whom their uncles and others had fought off every day on a journey of many moons, heavily laden with elephants’ teeth, precious stones, and gold, to the great black city of Zimbabwe.

  Lamin begged for more stories, but Kunta told him to go to sleep. Whenever Kunta had been made to go to bed after his father told him such tales, he would lie on his mat—as his little brother now would—with his mind making the uncles’ stories into pictures. And sometimes Kunta would even dream that he was traveling with his uncles to all the strange places, that he was talking with the people who looked and acted and lived so differently from the Mandinkas. He had only to hear the names of his uncles and his heart would quicken.

  A few days later, it happened that their names reached Juffure in a manner so exciting that Kunta could hardly contain himself. It was a hot, quiet afternoon, and just about everyone in the village was sitting outside his hut’s doorway or in the shade of the baobab—when suddenly there came a sharp burst of drumtalk from the next village. Like the grown-ups, Kunta and Lamin cocked their heads intently to read what the drum was saying. Lamin gasped aloud when he heard his own father’s name. He wasn’t old enough to understand the rest, so Kunta whispered the news it brought: Five days of walking in the way the sun rose, Janneh and Saloum Kinte were building a new village. And their brother Omoro was expected for the ceremonial blessing of the village on the second next new moon.

  The drumtalk stopped; Lamin was full of questions. “Those are our uncles? Where is that place? Will our fa go there?” Kunta didn’t reply. Indeed, as Kunta dashed off across the village toward the hut of the jaliba, he barely heard his brother. Other people were already gathering there—and then came Omoro, with the big-bellied Binta behind him. Everyone watched as Omoro and the jaliba spoke briefly, and Omoro gave him a gift. The talking drum lay near a small fire, where its goatskin head was heating to extreme tautness. Soon the crowd looked on as the jaliba’s hands pounded out Omoro’s reply that, Allah willing, he would be in his brothers’ new village before the second next new moon. Omoro went nowhere during the next days without other villagers pressing upon him their congratulations and their blessings for the new village, which history would record as founded by the Kinte clan.

  It wasn’t many days before Omoro was to depart when an idea that was almost too big to think about seized upon Kunta. Was it remotely possible that his papa might let him share the journey? Kunta could think of nothing else. Noticing his unusual quietness, Kunta’s fellow goatherds, even Sitafa, left him alone. And toward his adoring little brother, he became so short-tempered that even Lamin drew away, hurt and puzzled. Kunta knew how he was acting and felt badly, but he couldn’t help himself.

  He knew that now and then some lucky boy was allowed to share a journey with his father, uncle, or grown-up brother. But he also knew that such boys had never been so young as his eight rains, except for some fatherless boys, who got special privileges under the forefathers’ laws. Such a boy could start following closely behind any man, and the man would never object to sharing whatever he had—even if he was on a journey lasting for moons—so long as the boy followed him at exactly two paces, did everything he was told, never complained, and never spoke unless spoken to.

  Kunta knew not to let anyone, especially his mother, even suspect what he dreamed of. He felt certain that not only would Binta disapprove, but she would also probably forbid his ever mentioning it again, and that would
mean Omoro would never know how desperately Kunta hoped he could go. So Kunta knew that his only hope lay in asking Fa himself—if he could ever catch him alone.

  There were soon but three days before Omoro was to leave, and the watchful, almost despairing Kunta was herding his goats after breakfast when he saw his father leaving Binta’s hut. Instantly he began maneuvering his goats into milling back and forth, going nowhere, until Omoro had gone on in a direction and to a distance that Binta surely wouldn’t see. Then, leaving his goats alone, because he had to take the chance, Kunta ran like a hare and came to a breathless stop and looked up pleadingly at his father’s startled face. Gulping, Kunta couldn’t remember a single thing he had meant to say.

  Omoro looked down at his son for a long moment, and then he spoke. “I have just told your mother,” he said—and walked on.

  It took Kunta a few seconds to realize what his father meant. “Aieee!” Kunta shouted, not even aware that he had shouted. Dropping onto his belly, he sprang froglike into the air—and bolting back to his goats, sent them racing toward the bush.

  When he collected himself enough to tell his fellow goatherds what had happened, they were so jealous that they went off by themselves. But by midday they could no longer resist the chance to share with him the excitement of such wonderful luck. By that time he had fallen silent with the realization that ever since the drumtalk message had come, his father had been thinking about his son.