Madame Pandit has come many times, and the memory of her statuesque beauty recalls itself, and I remember especially the evening of the day when her brother, Jawaharlal Nehru, left the United States after his visit here. We had talked with him alone, had dined with him, had met as best we could his long weary brooding silences and the sudden outpourings when a remark stirred some interest of his own. The deep affection between brother and sister was touching. Two lonely people, obviously, they shared their memories and each was better for the other’s presence. When he had gone, she was alone again and in our house I saw that it was a loneliness that could not be healed. Life has set them both apart, as great men and women are always set apart, and therefore lonely perhaps because they know too much, have felt too much, and can never do enough of what they see needs doing to satisfy themselves or even others.
Josuè de Castro of Brazil came here after writing his brilliant book, The Geography of Hunger, and what power there was in his strong and flashing mind! Shizue Masugi, the woman novelist of Japan, was another guest, and Sumie Mishima, and Lin Yutang and his family many times through the years, and Wang Yung and her husband, Hsieh, and Toro Matsumoto, now master in a famous school in Japan, and with him, too, his family. I must not forget Mbono Ojike, now an official in Nigeria. Ojike, a tall, merry fellow, told us many tales and made us laugh very often. His father was an African chieftain who had ten wives, and the old man, deciding to become a Christian, went to church one Sunday, with all his wives behind him in procession. At the door he was met by the Christian missionary who in consternation cried, “But you cannot come to church with ten wives!”
“Why not?” Ojike’s father asked. “They are all good women!”
“It is not Christian to have ten wives,” the missionary objected. “You must choose one and send the others away.”
The chieftain retired to the shade of a tree to consider the matter, his ten wives waiting in a circle about him. How could he dismiss nine good women? He could not be so cruel. Beckoning to them to follow him he went home again and gave up church and Christianity.
Ojike, by the way, went travelling for The East and West Association, creating mirth and joy wherever he went, a proud gay creature, tall and black. In some Midwestern city where he was scheduled to speak, he arrived by train and seeing a large hotel whose sign was “The Chieftain,” he decided it was appropriate for his stay, and so he strode into the lobby—with that graceful jungle panther stride of his—and asked for a room.
The clerk looked at him sidewise. “We don’t have a room for you,” he said at last.
“Why not, sir?” Ojike demanded.
“We don’t take colored people,” the clerk said.
Ojike’s great eyes flashed. He drew himself up to his most tall, haughty as the prince he was. “Sir,” he said majestically, “I am not colored. I am black!”
“Colored,” in his country was an insult. “Colored” were people mixed with white blood, and he had no white blood in him. He would not budge and demanded that the leading citizen who had arranged his visit with our office be called for. Much telephone conversation followed and at last the clerk, dazed and stammering, found a room and Ojike went upstairs in majesty, his bags carried by a bellboy. Next morning so he told us, when he came out of his room to go to the dining room for breakfast, a Negro maid in the corridor fell on her knees at the sight of him.
“Oh Jesus,” she babbled, “Lord Jesus Christ done come!”
“Get up, woman,” Ojike said with dignity. “I am not Jesus. I am Ojike.”
“Jesus,” she insisted, “you must be Jesus! They wouldn’t let no black man sleep in this hotel unless he was Jesus come again.”
Pages I need to write down the names of the men and women and the children who have come to bless our house and bring the world to us here, so that our children, wherever they go, will see no face which seems strange to them, for such faces are their lively childhood memories and among the happiest they have. This also has been their education.
And if I have shared my friends from other worlds with family and neighbors, others have drawn me deep into my American world. My first friend was Gertrude Lane, then editor of The Woman’s Home Companion, and she was the first American woman that I knew well. Gertrude Battle Lane—I write her full name because it suited her. She had come as a girl from a little New England town, and with a single ambition, she told me, which was to work for that magazine. Her first job was errand girl, office girl, the lowest possible, she said, and at the beck and call of everyone. And from that place she rose by sheer ability to be the editor and the highest paid woman in the United States. She loved to tell the story of it, not only because it was her story but because it was an American story, for where could it have happened except in our country? She was not young when I first knew her, her hair was grey, her face and figure no longer youthful, but her spirit was dauntless. She loved good talk and good food and she had a shrewd wisdom, not intellectual but practical and sound. We met often for luncheon and it was characteristic that she chose quiet expensive places and pondered over the menu. And I had pleasant visits in her country house and with her friends.
I came to know Dorothy Canfield Fisher, and visited her, too, and through her another American life revealed itself to me, and in as American a home as was ever built, founded nearly two centuries ago, and still maintained in the same Vermont town. In a strange sorrowful way my worlds met again through Dorothy Canfield, for she lost her son in the Philippines during the war, a brave young doctor who gave his life for his fellow Americans when he went to rescue American troops. For a monument to him, his parents brought to this country the young Filipino doctor and his wife, also a doctor, who had been the son’s best friends while he was with them, and the parents gave these two the opportunity for postgraduate study which enabled them to return to their homeland and set up their own hospital.
Thus my worlds meet again and again, until the several are fused in one. Oscar Hammerstein and his wife Dorothy, world citizens, our friends and neighbors, have stood beside me in the work for Welcome House, and not only they, but others as steadfast here in our own community. James Michener, friend and neighbor, too, world citizen again in spirit and in act, and others who have never left this American world and yet have had hearts as wide as the globe, and minds as free, these who have stood with me in the work for Welcome House are my friends. And now, I suppose, it is time to tell of Welcome House, for the children of Welcome House do indeed unite my worlds in one.
It all began one Christmastime and I have already told that story under the title “No Room at the Inn,” and here I shall compress the years into a few pages.
I have never, I believe, willingly undertaken a job outside of my home and my work, which is writing novels. I have inherited no crusading blood and I dislike publicity with a fervor which may as well be called hatred, for that is what it is. When I have undertaken a task which has nothing to do with home or my writing, it has always been with reluctance and only after a period of desperate search for someone else, anyone else, to do it. Certainly I had no thought of opening a child adoption agency in the United States and this after I was fifty years old. Yet that is exactly what I did.
I had long since ceased to think of adoption agencies. My own children were all but grown up, and my interests were in their age group. Then suddenly one cold December day, when our house was all in ferment with approaching Christmas and long-legged boys and girls with their skis and their dances and glorious hodgepodge of Christmas presents and holly wreaths, the postman brought me a special-delivery letter from a distant child adoption agency, asking if I could help them place for adoption a little baby, the son of an American white mother and an East Indian father, but rejected by both families on both sides of the globe. Do not ask why a child is rejected, for I cannot understand it, whatever the reason. The agency workers had exhausted every possibility in the whole of the United States, they told me, and they had even tried to place him
in India, but no one wanted him. They enclosed his picture. I looked into the sad little face of a lonely child, and the happy world in which I lived dropped away. What I saw was hundreds of little faces like his in India, hundreds and thousands of young men and women, born of the white man and the Indian woman, not wanted by either and therefore lost, for the unwanted child is always the lost child. But this little boy was American, born here in my own country, and for me it was unendurable that he should be lost here as he would have been lost in India. I hastened to the telephone and called every friend I had who was Indian, or partly Indian, everyone, too, whom I knew who had been to India and might know other Indians, and over and over again I told the baby’s story. Still nobody wanted him. The agency letter said, “If we cannot place him by the first of January, then regretfully we shall have to put him permanently in a Negro orphanage where he does not belong because of course he is Caucasian on both sides. We have no prejudice against the Negro but we are reluctant to put upon any child’s shoulders the burden of prejudice which they bear and which he might be spared.”
Yes, I understood that. Hastily I gathered my family around me and told them the story. What should we do? There was not one dissenting voice, from the father to the youngest daughter. All of them said, “Bring him here. If we can’t find a better place for him, we will keep him.”
Thus authorized, I telephoned the agency. Soon after Christmas in the darkness of a winter’s night, a small dark boy was deposited in my arms, his enormous brown eyes quietly terrified and he utterly silent because his thumb was buried permanently in his mouth. The people who brought him went away again, and I took him upstairs to the crib we had prepared and I put him to bed. He did not sleep much that night and neither did I. He did not cry aloud but now and then he cried in a small voice subdued by fear, and then I held him until he slept.
Astounding as this advent was, yet another came and in the same month. A friend wrote me that a little half-Chinese child was to be born in a certain city hospital. The child had nowhere to go, for the Chinese father, already married, could not acknowledge him and had returned to China, and the American mother had no way to keep him. Could the child be sheltered with me until I could find some family for him? The local adoption agency could not accept him. By now I felt that I was under some guidance I did not understand. My family said, “We may as well have another,” and so, on a cold January day, we brought home from the big city hospital a little baby boy, nine days old, literally naked, for we took clothes with us to put upon him. And he, too, began to live with us.
We all took care of our babies together, except at night when they were my responsibility, and we all shared the joy of seeing them grow strong and happy. The little American-Chinese never knew anything but love and he thrived from the first, but the little American-East Indian had to be won into believing that we loved him. Yet that did not take long. The months passed and our family did a great deal of thinking. If there were these two children there must be many others. I began to inquire among child adoption agencies and found indeed that the American child of Asian or part-Asian ancestry was their greatest problem, greater even than the Negro child. Many agencies would not accept them at all, feeling their adoption was impossible. What became of them then? Nobody knew. A child can be lost here in the United States more easily than in countries where the big family system still prevails.
I reported back to my family. Behind our two babies were perhaps hundreds of others. Were we to do nothing about them? I had now a special concern. No one perhaps can love his country so logically and deeply as the person who has lived away from it for many years and returns with ardent patriotism. I could not bear to see in my country the same evils that I had seen in others. That is, I could not bear to believe that these beautiful children could find no adoptive homes because of their mixed origins. I would not believe it. The job was simply to find parents for them.
Yet suppose I could not? Hundreds of agencies had tried and failed. I could not take all the children, that was obvious. Also, as I reminded our grown children, their father and I were too old to start another family of babies. These little American-Asians needed special love and care right through the years and we were no longer young. We must plan for a sound future. Then I asked myself—why not then find younger parents in our own community for our two American-Asian babies, and let theirs be the home center while we helped as grandparents? And why not plan for all such children until other agencies were convinced that they are “adoptable”? Our community has many generous and kind people in it, and perhaps they would help. I invited our leading men and women one evening to talk over the plan. “If you will stand behind it with us,” I said, “I believe we can do something really useful not only for this, after all, rather small group of American children, but for our nation. Communist propaganda in Asia says that we Americans despise people with Asian blood. But we will show them that we care for these exactly as we care for all.”
The man who keeps our general store spoke for everybody. He was a big Pennsylvania Dutchman, our oldest citizen and our most respected and influential. He said, “We won’dt only be willin’, we will be proudt to have the childtern.”
Thus began Welcome House, Incorporated. It has grown through the years to gather many children. A few live permanently in our community, established in two families before the adoptions began, but the others, the babies, now go to adoptive parents. For there are many parents who want the American children of Asian blood. Some of these parents are white Americans, some Asian, some part-Asian. All of them are people who have unusual background, advantages in understanding and education and experience. We are particular about our parents. They must want our babies for what they are, they must value the Asian heritage and be able to teach the child to value it. Once a prospective mother, looking at a lovely little girl whose Japanese mother had given her Asian eyes, asked me, “Will her eyes slant more as she grows older?” My heart hardened. That woman would not be given one of our children. She had to think the tilted eyes were beautiful, and if she did not, then she was not the right one. Plenty of people do think such eyes beautiful. We have at last a list of waiting parents who want our babies. And when they are approved, our babies go with them into their communities and make their way, without fail. For the blood of Asia adds a gentle charm to the American child and there is no gainsaying this fact.
The job has not been easy. Has it been worth doing? Yes, and for many reasons. For me it has been deeply satisfying to find Americans who are generous and wide-hearted, who help to find the children, help to support them, and help to place them with good adoptive parents and thus insure good lives. It has been worth while, too, to discover the Americans of different caliber, the small-minded narrow-hearted prejudiced ones, the men and women unworthy of the great name they carry, the un-American Americans. I find it as useful to know these as the others. Not all the people even in our community are the right kind of Americans—the kind that I can be proud of before the whole world.
And I hope I am not too selfish in finding comfort in the children for myself. At night in the solitary hours before dawn, when, wakeful, I find my wilful mind dwelling upon the problems of the world and particularly upon our American problems, which seem increasingly severe, I find myself thinking of all our Welcome House children, each one of them belonging now to an American family, loving and loved, and I remind myself that thousands of people, maybe millions of people, in Asia know about them, too. As I write these very words, I was stopped by the ringing of the telephone and when I answered it, I heard the voice of a man from Indo-China, a Vietnamese, who broadcasts regularly to his own country against Communism and for democracy, and he put a familiar question to me. “May I come and visit Welcome House? I want to know all about the children, how they get adopted into American families, so that I can tell my countrymen about it. This is what they ought to know about the United States.”
“Come,” I said as I always say. “We are glad to t
ell you everything.”
Yes, and Welcome House is worth while, too, not only for what it does now, but for what it proves to other adoption agencies—that no child is “unadoptable” if they find the parents who want that particular child. There are parents for every child born in the United States of America.
Green Hills Farm
We have many exiles with us nowadays, here in our country. I used to see exiles in my Chinese world often enough but they were the white men who could never go home. Sometimes it was their own fault. They had married Chinese women, or had children by them, and the little creatures they had made, inadvertently perhaps, had laid such hold upon them that they stayed until it was too late to leave them. More often they were exiles merely because they could not enjoy living in the small American towns and on the farms where they had been born. The magic of Asia had caught them, the inexplicable richness of ancient life, the ease and freedom of belonging nowhere, and they could not return to the tight circle of family and friends who could never understand the magic.
Today I see other exiles, the Chinese here in the United States, who dare not return to their own land because they have committed themselves against the Communists and now fear for their lives if they go home. It interests me to see how the state of exile affects these people I have known for so many years, the famous as well as the unknown, the rich as well as the poor. Some of the Chinese exiles are very rich. They have prepared against this day by storing away in American banks wealth enough to last their lifetime through. They live here much as they did in China, in comfortable houses or apartments, but waited upon by American servants and deferred to by Americans who sympathize with them. The ladies play mahjong in New York as they did in Shanghai, all afternoon and most of the night, sleeping in the early hours to wake up and play again. They invite each other as guests, travelling in sleek automobiles with Negro chauffeurs. They are not seen often in public and their circle is themselves and the Americans who defer to them.
My Several Worlds Page 50