Blackman' Burden
( North Africa - 1 )
Mack Reynolds
In his “North Africa” trilogy Mack Reynolds argues that a future African continent abandoned by the rest of the world might achieve prosperity if it were unified and brought under the control of a benevolent dictator—here, African-American sociologist Homer Crawford, who under the name of El Hassan strives for “the uniting and modernization of the continent of my racial heritage.”
Serialized in Analog magazine Dec 1961–Jan 1962, but was not published in book form until 1972.
Mack Reynolds
Blackman’s Burden
“Take up the white man’s burden
Send forth the best ye breed…”
—Kipling
I
The two-vehicle caravan emerged from the sandy wastes of the erg and approached the small encampment of Taitoq Tuareg which consisted of seven goat leather tents. They were not unanticipated; the camp’s scouts had noted the strange pillars of high-flung dust which were set up by the air rotors an hour earlier and for the past fifteen minutes they had been visible to all.
Moussa-ag-Amastan, headman of the clan, awaited the newcomers at first with a certain trepidation in spite of his warrior blood. Although he hadn’t expressed himself thus to his followers, his first opinion had been that the unprecedented pillars were djinn come out of the erg for no good purpose. It wasn’t until they were quite close that it could be seen the vehicles bore resemblance to those of the Rouma which were of recent years spreading endlessly through the lands of the Ahaggar Tuareg and beggaring those who formerly had conducted the commerce of the Sahara.
But vehicles traveling through the sand dunes! That had been the last advantage of the camel. No wheeled vehicle could cross the vast stretches of the ergs; they must stick to the hard ground, the tire-destroying gravel.
They came to a halt and Moussa-ag-Amastan drew up his teguelmoust turban-veil even closer about his eyes. He had no desire to let the newcomers witness his shocked surprise at the fact that the desert lorries had no wheels, floated instead without support, and now that they were at a standstill settled gently to earth.
There was further surprise when the five who issued forth from the two seemingly clumsy vehicles failed to be Rouma. They looked more like the Teda to the south, and the Targui’s eyes thinned beneath his teguelmoust. Since the French had pulled out their once dreaded Camel Corps there had been somewhat of a renaissance of violence between traditional foes.
However, the newcomers, though dark as Negro Bela slaves, wore Tuareg dress, loose baggy trousers of dark indigo-blue cotton cloth, a loose, nightgownlike white cotton shirt, and over this a gandoura outer garment. Above all, they wore the teguelmoust, though they were shockingly lax in keeping it properly up about the mouth.
Moussa-ag-Amastan knew that he was backed by ten or more of his clansmen, half of whom bore rifles, the rest Tuareg broadswords, Crusader-like with their two edges, round points and flat rectangular cross-members. Only two of the strangers seemed armed and they negligently bore their smallish guns in the crooks of their arms. The clan leader spoke at length, then, but he said the traditional, “La bas.”
“There is no evil,” repeated the foremost of the newcomers. His Tamaheq, the Berber language of the Tuareg confederations, seemed perfect.
Moussa-ag-Amastan said, “What do you do in the lands of the Taitoq Tuareg?”
The stranger, a tall, handsome man with a dominating though pleasant personality, indicated the vehicles with a sweep of his hand. “We are Enaden, itinerent smiths. As has ever been our wont, we travel from encampment to encampment to sell our products and to make repair upon your metal possessions.”
Enaden! The traveling smiths of the Ahaggar, and indeed of the whole Sahara, were a despised and ragged lot at best. Few there were that ever possessed more than a small number of camels, a sprinkling of goats, perhaps a sheep or two. But these seemed as rich as Roumas, as Europeans or Americans.
Moussa-ag-Amastan muttered, “You jest with us at your peril, stranger.” He pointed an aged but still strong hand at the vehicles. “Enaden do not own such as these.”
The newcomer shrugged. “I am Omar ben Crawf and these are my followers, Abrahim el Bakr Ma el Ainin, Keni Ballalou and Bey-ag-Akhamouk. We come today from Tamanrasset and we are smiths, as we can prove. As is known, there is high pay to be earned by working in the oil fields, at the dams on the Niger, in the afforestation projects, in the sinking of the new wells whose pumps utilize the rays of the sun, in the developing of the great new oases. There is much Rouma money to be made in such work and my men and I have bought these vehicles specially built in the new factories in Dakar for desert use.”
“Slave work!” one of Moussa-ag-Amastan’s kinsmen sneered.
Omar ben Crawf shrugged in obvious amusement, but there was a warmth and vitality in the man that quickly affected even strangers. “Perhaps,” he said. “But times change, as every man knows, and today there no longer need be hunger, nor illness, nor any want—if a man will but work a fraction of each day.”
“Work is for slaves,” Moussa-ag-Amastan barked.
The newcomer refused to argue. “But all slaves have been freed, and where in the past this meant nothing since the Bela had no place to go, no way to live save with his owner, today it is different and any man can go and find work on the many projects that grow everywhere. So the slaves slip away from the Tuareg, and the Teda and Chaamba. Soon there will be no more slaves to do the work about your encampments. And then what, man of the desert?”
“We’ll fight!” Moussa-ag-Amastan growled. “We Tuareg are warriors, bedouin, free men. We will never be slaves.”
“Inshallah. If God wills it,” the smith agreed politely.
“Show us your wares,” the old chieftain snapped. “We chatter like women. Talk can wait until the evening meal and in the men’s quarters of my tent.” He approached the now parked vehicles and his followers crowded after him. From the tents debouched women and children. The children were completely nude, and the Tuareg women were unveiled, for such are the customs of the Ahaggar Tuareg that the men go veiled but the women do not.
One of the lorries was so constructed that a side could be raised in such fashion as to display a wide variety of tools, weapons, household utensils, and textiles. Ohs and ahs punctuated the air, women being the same in every land. Two of the smiths brought forth metal-working equipment of strange design and set up shop to one side. A broken bolt on an aged Lebel rifle was quickly repaired, a copper cooking pot brazed, some harness tinkered with.
Of a sudden, Moussa-ag-Amastan said, “But your women, your families, where are they?”
The one who had been introduced as Abrahim el Bakr, an open-faced man whose constant smiling seemed to take a full ten years off what must have been his age, explained. “On the big projects, one can find employment only if he allows his children to attend the new schools. So our wives and children remain near Tamanrasset while the children learn the lore of books.”
“Rouma schools!” one of the warriors sneered.
“Oh, no. There are few Roumas remaining in all the land now,” the smith said easily. “Those that are left serve us in positions our people as yet cannot hold, in construction of the dams, in the bringing of trees to the desert, but soon even they will be unneeded.”
“Our people?” Moussa-ag-Amastan rumbled ungraciously. “You are smiths. The smiths have no people. You are neither Kel Rela, Tegehe Mellet, Taitoq, nor even Teda, Chaamba, or Ouled Tidrarin.”
One of the smiths said easily, “In the great construction camps, in the new towns, with their many ways to work and become rich, the tribes are breaking up. Tuareg works next to
Teda and a Moor next to a former Haratin serf.” He added, as though unthinkingly, even as he displayed an aluminum pan to a wide-eyed Tuareg matron, “Indeed, even the clans break up and often Tuareg marries Arab or Sudanese or Rifs down from the north … or even we Enaden.”
The clansmen were suddenly silent, in shocked surprise.
“That cannot be true!” the elderly chief snapped.
Omar ben Crawf looked at him mildly. “Why should my follower lie?”
“I do not know, but we will talk of it later, away from the women and children who should not hear such abominations.” The chief switched subjects. “But you have no flocks with you. How are we to pay for these things, these services?”
“With money.”
The old man’s face, what little could be seen through his teguelmoust, darkened. “We have little money in the Ahaggar.”
The one named Omar nodded. “But we are short of meat and will buy several goats and perhaps a lamb, a chicken, eggs. Then, too, as you have noted, we have left our women at home. We will need the services of cooks, someone to bring water. We will hire servants.”
The other said gruffly, “There are some Bela who will serve you.”
The smith seemed taken aback. “Verily, El Hassan has stated that the product of the labor of the slave is accursed.”
“El Hassan! Who is El Hassan and why should the work of a slave be accursed?”
One of the tribesmen said, “I have heard of this El Hassan. Rumors of his teachings spread through the land. He is to lead us all, Tuareg, Arab and Sudanese, until we are all as rich as Roumas.”
Omar said, “It is well known that the Roumas and especially the Americans are all rich as Emirs but none of them ever possess slaves. The bedouin have slaves but fail to prosper. Verily, the product of the labor of the slave is accursed.”
“Madness,” Moussa-ag-Amastan muttered. “If you do not let our slave women do your tasks, then they will remain undone. No Tuareg woman will work.”
But the headman of his clan was wrong.
The smiths remained four days in all, and the abundance of their products was too much. What verbal battles might have taken place in the tent of Moussa-ag-Amastan, and in those of his followers, the smiths couldn’t know, but Tuareg women are not dominated by their men. On the second day, three Tuareg women applied for the position of servants, at surprisingly high pay. Envy ran roughshod when they later displayed the textiles and utensils they purchased with their wages.
Nor could the aged Tuareg chief prevent in the evening discussions between the men, a thorough pursuing of the new ideas sweeping through the Ahaggar. Though these strangers proclaimed themselves lowly Enaden— itinerant desert smiths—they were obviously not to be dismissed as a caste little higher than Haratin serfs. Even the first night they were invited to the tent of Moussa-ag-Amastan to share the dinner of shorba soup, cous cous and the edible paste kaboosh, made of cheese, butter and spices. It was an adequate desert meal, meat being eaten not more than a few times a year by such as the Taitoq Tuareg who couldn’t afford to consume the animals upon which they lived.
After mint tea, one of the younger Tarqui leaned forward. He said, “You have brought strange news, oh Enaden of wealth, and we would know more. We of the Ahaggar hear little from ouside.”
Moussa-ag-Amastan scowled at his clansman for his presumption, but Omar answered, his voice sincere and carrying conviction. “The world moves fast, men of the desert, and the things that were verily true even yesterday have changed today.”
“To the sorrow of the Tuareg!” snapped Moussa-ag-Amastan.
The other looked at him. “Not always, old one. Surely in your youth you remember when such diseases as the one the Roumas once called the disease of Venus ran rampant through the tribes. When trachoma, the sickness of the eyes, was known as the scourge of the Sahara. When half the children, not only of Bela slaves and Haratin serfs, but also of the Surgu noble clans, died before the age of ten.”
“Admittedly, the magic of the Roumas cured many such ills,” an older warrior growled.
“Not their magic, their learning,” the smith named El Ma el Ainin put in. “And, verily, now the schools are open to all the people.”
“Schools are not for such as the Bela and Haratin,” the clan chief protested. “The Koran should not be taught to slaves.”
El Ma el Ainin said gently, “The Koran is not taught at all in the new schools, old one. The teachings of the Prophet are still made known to those interested, in the schools connected with the mosques, but only the teachings of science are made in the new schools.”
“The teachings of the Rouma!” a Tuareg protested, carefully slipping his glass of tea beneath his teguel-moust so that he could drink without his mouth being obscenely revealed.
Omar ben Crawf laughed. “That is what we have allowed the Roumas to have us believe for much too long,” he stated. “El Hassan has proven otherwise. Much of the wisdom of science has its roots in the lands of Asia and of Africa. The Roumas were savages in skins while the earliest civilizations were being developed in Africa and Asia Minor. Hardly a science now developed by the Roumas of Europe and America but had its beginning with us.” He turned to the elderly chief.
“You, Tuareg are of Berber background. But a few centuries ago, the Berbers of Morocco, known as the Moors to the Rouma, leavened only with a handful of Jews and Arabs, built up in Spain the highest civilization in all the world of that time. We would be foolish, we of Africa, to give credit to the Rouma for so much of what our ancestors presented to the world.”
The Tuareg were astonished. They had never heard such words.
Moussa-ag-Amastan was not appeased. “You sound like a Rouma, yourself,” he said. “Where have you learned of all this?”
The smiths chuckled their amusement.
Abrahim el Bakr said, “Verily, old one, have you ever seen a black Rouma?”
Omar ben Crawf, the headman of the smiths, went on. “El Hassan has proclaimed great new beliefs that spread through all North Africa, and eventually, Inshallah, throughout the continent. Through his great learning he has assimilated the wisdom of all the prophets, all the wise men of all the world, and proclaims their truths.”
The Tuareg chief was becoming increasingly irritated. Such talk as this was little short of blasphemy to his ears, but the fascination of the discussion was beyond him to ignore. And he knew that even if he did, his young men in particular would only seek out the strangers on their own and then he would not be present to mitigate their interest. In spite of himself, now he growled, “What beliefs? What truths? I know not of this El Hassan of whom you speak.”
Omar said slowly, “Among them, the teachings of a great wise man from a far land. That all men should be considered equal in the eyes of society and should have equal right to life, liberty and the pursuit of happiness.”
“Equal!” one of the warriors ejaculated. “This is not wisdom, but nonsense. No two men are equal.”
Omar waggled a finger negatively. “Like so many, you fail to explore the teaching. Obviously, no man of wisdom would contend that all men are equally tall, or strong, or wise, or cunning, nor even fortunate. No two men are equal in such regards. But all men should have equal right to life, liberty and the pursuit of happiness, whatever that might mean to him as an individual.”
One of the Tuareg said slyly, “And the murderer of one of your kinsmen, should he, too, have life and liberty, in the belief of El Hassan?”
“Obviously, the community must protect itself against those who would destroy the life or liberty of others. The murderer of a kinsman of mine, as well as any other man, myself included, should be subject equally to the same law.”
It was a new conception to members of a tribal society such as that of the Ahaggar Tuareg. They stirred under both its appeal and its negation of all they knew. A man owed alliance to his immediate family, to his clan, his tribe, then to the Tuareg confederation—in decreasing degree. Beyond that, all we
re enemies, as all men knew.
One protested slowly, seeking out his words, “Your El Hassan preaches this equality, but surely the wiser man and the stronger man will soon find his way to the top in any land, in any tribe, even in the nations of the Rouma.”
Omar shrugged. “Who could contend otherwise? But each man should be free to develop his own possibilities, be they strength of arm or of brain. Let no man exploit another, nor suppress another’s abilities. If a Bela slave has more ability than a Surgu Tuareg noble, let him profit to the full by his gifts.”
There was a cold silence.
Omar finished gently by saying, “Or so El Hassan teaches, and so they teach in the new schools in Tamanrasset and Gao, in Timbuktu and Reggan, in the big universities at Kano, Dakar, Bamako, Accra and Abidian. And throughout North Africa the wave of the future flows over the land.”
“It is a flood of evil,” Moussa-ag-Amastan said definitely.
But in spite of the antagonism of the clan headman and of the older Tuareg warriors, the stories of the smiths continued to spread. It was not even beyond them to discuss, long and quietly, with the Bela slaves the ideas of the mysterious El Hassan, and to talk of the plentiful jobs, the high wages, at the dams, at the new oases, and in the afforestation projects.
Somehow the news of their presence spread, and another clan of nomad Tuareg arrived and pitched their tents, to handle the wares of the smiths and to bring their metal work for repair. And to listen to their disturbing words.
As amazing as any of the new products was the solar powered, portable television set which charged its batteries during the daylight hours and then flashed on its screen the images and the voices and music of entertainers and lecturers, teachers and storytellers, for all to see. In the beginning it had been difficult, for the eye of the desert man is not trained to pick up a picture. He has never seen one, and would not recognize his own photograph. But in time it came to them.
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