The Heart of a Stranger

by André Naffis-Sahely

  The air-bridged harbor that twin cities frame.

  “Keep, ancient lands, your storied pomp!” cries she

  With silent lips. “Give me your tired, your poor,

  Your huddled masses yearning to breathe free,

  The wretched refuse of your teeming shore.

  Send these, the homeless, tempest-tost to me,

  I lift my lamp beside the golden door!”

  ROBERT W. SERVICE

  The Spell of the Yukon

  I wanted the gold, and I sought it;

  I scrabbled and mucked like a slave.

  Was it famine or scurvy — I fought it;

  I hurled my youth into a grave.

  I wanted the gold, and I got it —

  Came out with a fortune last fall, —

  Yet somehow life’s not what I thought it,

  And somehow the gold isn’t all.

  No! There’s the land. (Have you seen it?)

  It’s the cussedest land that I know,

  From the big, dizzy mountains that screen it

  To the deep, deathlike valleys below.

  Some say God was tired when He made it;

  Some say it’s a fine land to shun;

  Maybe; but there’s some as would trade it

  For no land on earth — and I’m one.

  You come to get rich (damned good reason);

  You feel like an exile at first;

  You hate it like hell for a season,

  And then you are worse than the worst.

  It grips you like some kinds of sinning;

  It twists you from foe to a friend;

  It seems it’s been since the beginning;

  It seems it will be to the end.

  I’ve stood in some mighty-mouthed hollow

  That’s plumb-full of hush to the brim;

  I’ve watched the big, husky sun wallow

  In crimson and gold, and grow dim,

  Till the moon set the pearly peaks gleaming,

  And the stars tumbled out, neck and crop;

  And I’ve thought that I surely was dreaming,

  With the peace o’ the world piled on top.

  The summer — no sweeter was ever;

  The sunshiny woods all athrill;

  The grayling aleap in the river,

  The bighorn asleep on the hill.

  The strong life that never knows harness;

  The wilds where the caribou call;

  The freshness, the freedom, the farness —

  O God! how I’m stuck on it all.

  The winter! the brightness that blinds you,

  The white land locked tight as a drum,

  The cold fear that follows and finds you,

  The silence that bludgeons you dumb.

  The snows that are older than history,

  The woods where the weird shadows slant;

  The stillness, the moonlight, the mystery,

  I’ve bade ’em good-by — but I can’t.

  There’s a land where the mountains are nameless,

  And the rivers all run God knows where;

  There are lives that are erring and aimless,

  And deaths that just hang by a hair;

  There are hardships that nobody reckons;

  There are valleys unpeopled and still;

  There’s a land — oh, it beckons and beckons,

  And I want to go back — and I will.

  They’re making my money diminish;

  I’m sick of the taste of champagne.

  Thank God! when I’m skinned to a finish

  I’ll pike to the Yukon again.

  I’ll fight — and you bet it’s no sham-fight;

  It’s hell! — but I’ve been there before;

  And it’s better than this by a damsite —

  So me for the Yukon once more.

  There’s gold, and it’s haunting and haunting;

  It’s luring me on as of old;

  Yet it isn’t the gold that I’m wanting

  So much as just finding the gold.

  It’s the great, big, broad land ’way up yonder,

  It’s the forests where silence has lease;

  It’s the beauty that thrills me with wonder,

  It’s the stillness that fills me with peace.

  SOL PLAATJE

  from Native Life in South Africa

  “Man’s inhumanity to man makes countless thousands mourn.”

  Burns

  Thaba Ncho (Mount Black) takes its name from the hill below which the town is situated. Formerly this part of Africa was peopled by Bushmen and subsequently by Basutos. The Barolong, a section of the Bechuana, came here from Motlhanapitse, a place in the Western “Free” State, to which place they had been driven by Mzilikasi’s hordes from over the Vaal in the early ’twenties. The Barolongs settled in Thaba Ncho during the early ’thirties under an agreement with Chief Mosheshe. The Seleka branch of the Barolong nation, under Chief Moroka, after settling here, befriended the immigrant Boers who were on their way to the north country from the south and from Natal during the ’thirties. A party of immigrant Boers had an encounter with Mzilikasi’s forces of Matabele. Up in Bechuanaland the powerful Matabele had scattered the other Barolong tribes and forced them to move south and join their brethren under Moroka. Thus during the ’thirties circumstances had formed a bond of sympathy between the Boers and Barolongs in their mutual regard of the terrible Matabele as a common foe.

  But the story of the relations between the Boers and the Barolong needs no comment: it is consistent with the general policy of the Boers, which, as far as Natives are concerned, draws no distinction between friend and foe. It was thus that Hendrik Potgieter’s Voortrekkers forsook the more equitable laws of Cape Colony, particularly that relating to the emancipation of the slaves, and journeyed north to establish a social condition in the interior under which they might enslave the Natives without British interference. The fact that Great Britain gave monetary compensation for the liberated slaves did not apparently assuage their strong feelings on the subject of slavery; hence they were anxious to get beyond the hateful reach of British sway. They were sweeping through the country with their wagons, their families, their cattle, and their other belongings, when in the course of their march, Potgieter met the Matabele far away in the Northern Free State near a place called Vecht-kop. The trekkers made use of their firearms, but this did not prevent them from being severely punished by the Matabele, who marched off with their horses and livestock and left the Boers in a hopeless condition, with their families still exposed to further attacks. Potgieter sent back word to Chief Moroka asking for assistance, and it was immediately granted.

  Chief Moroka made a general collection of draught oxen from among his tribe, and these with a party of Barolong warriors were sent to the relief of the defeated Boers, and to bring them back to a place of safety behind Thaba Ncho Hill, a regular refugee camp, which the Boers named “Moroka’s Hoek”. But the wayfarers were now threatened with starvation; and as they were guests of honour among his people, the Chief Moroka made a second collection of cattle, and the Barolong responded with unheard-of liberality. Enough milch cows, and sheep, and goats were thus obtained for a liberal distribution among the Boer families, who, compared with the large numbers of their hospitable hosts, were relatively few. Hides and skins were also collected from the tribesmen, and their tanners were set to work to assist in making veldschoens (shoes), velbroeks (skin trousers), and karosses (sheepskin rugs) for the tattered and footsore Boers and their children. The oxen which they received at Vechtkop they were allowed to keep, and these came in very handy for ploughing and transport purposes. No doubt the Rev. Mr Archbell, the Wesleyan Methodist missionary and apostle to the Barolong, played an active part on the Barolong Relief Committee, and, at that time, there were no more grateful people on earth than Hendrik Potgieter and his party of stricken Voortrekkers.

  After a rest of many moons and communicating with friends at Cape Colony and Natal, the Dut
ch leader held a council of war with the Barolong chiefs. He asked them to reinforce his punitive expedition against the Matabele. Of course they were to use their own materials and munitions and, as a reward, they were to retain whatever stock they might capture from the Matabele; but the Barolongs did not quite like the terms. Tauana especially told Potgieter that he himself was a refugee in the land of his brother Moroka. His country was Bechuanaland, and he could only accompany the expedition on condition that the Matabele stronghold at Coenyane (now Western Transvaal) be smashed up, Mzilikasi driven from the neighbourhood and the Barolong returned to their homes in the land of the Bechuana, the Boers themselves retaining the country to the east and the south (now the “Free” State and the Transvaal). That this could be done Tauana had no doubt, for since they came to Thaba Ncho, the Barolong had acquired the use of firearms — long-range weapons — which were still unknown to the Matabele, who only used hand spears. This was agreed to, and a vow was made accordingly. To make assurance doubly sure, Tauana sent his son Motshegare to enlist the co-operation of a Griqua by the name of Pieter Dout, who also had a bone to pick with the Matabele.

  Pieter Dout consented, and joined the expedition with a number of mounted men, and for the time being the Boer-Barolong-Griqua combination proved a happy one. The expedition was successful beyond the most sanguine expectations of its promoters. The Matabele were routed, and King Mzilikasi was driven north, where he founded the kingdom of Matabeleland — now Southern Rhodesia — having left the allies to share his old haunts in the south.

  This successful expedition was the immediate outcome of the friendly alliance between the Boers in the “Free” State and Moroka’s Barolong at Thaba Ncho. But Boers make bad neighbours in Africa, and, on that account, the Government of the “Free” State thereafter proved a continual menace to the Basuto, their neighbours to the east. Pretexts were readily found and hostile inroads constantly engineered against the Basuto for purposes of aggression, and the friendliness of the Barolong was frequently exploited by the Boers in their raids, undertaken to drive the Basuto farther back into the mountains. This, however, must be said to the honour of the mid-nineteenth century “Free” Staters, in contrast to the “Free” Staters of later date: that the earlier “Free” Staters rewarded the loyalty of their Barolong allies by recognizing and respecting Thaba Ncho as a friendly native State; but it must also be stated that the bargain was all in the favour of one side; thereby all the land captured from the Basuto was annexed to the “Free” State, while the dusky warriors of Moroka, who bore the brunt of the battles, got nothing for their pains. So much was this the case that Thaba Ncho, which formerly lay between the “Free” State and Basutoland, was subsequently entirely surrounded by “Free” State territory.

  Eventually Chief Moroka died, and a dispute ensued between his sons concerning the chieftainship. Some Boers took sides in this dispute and accentuated the differences. In 1884, Chief Tsipinare, Moroka’s successor, was murdered after a night attack by followers of his brother Samuel, assisted by a party of “Free” State Boers. It is definitely stated that the unfortunate chief valiantly defended himself. He kept his assailants at bay for the best part of the day by shooting at them through the windows of his house, which they had surrounded; and it was only by setting fire to the house that they managed to get the chief out, and shoot him. As a matter of fact the house was set on fire by the advice of one of the Boers, and it is said that it was a bullet from the rifle of one of these Boers that killed Chief Tsipinare.

  President Brand, the faithful ally of the dead chieftain, called out the burghers who reached Thaba Ncho after the strife was over. He annexed Thaba Ncho to the “Free” State, and banished the rival chief from “Free” State territory, with all his followers. The Dutch members of the party which assassinated the chief were put upon a kind of trial, and discharged by a white jury at Bloemfontein.

  MARY ANTIN

  from They Who Knock at Our Gates

  We Americans, disciples of the goddess Liberty, are saved the trouble of carrying our gospel to the nations, because the nations come to us. Right royally have we welcomed them, and lavishly entertained them at the feast of freedom, whenever our genuine national impulses have shaped our immigration policy. But from time to time the national impulse has been clogged by selfish fears and foolish alarms parading under the guise of civic prudence. Ignoring entirely the rights of the case, the immigration debate has raged about questions of expediency, as if convenience and not justice were our first concern. At times the debate has been led by men on whom the responsibilities of American citizenship sat lightly, who treated immigration as a question of the division of spoils.

  A little attention to the principles involved would have convinced us long ago that an American citizen who preaches wholesale restriction of immigration is guilty of political heresy. The Declaration of Independence accords to all men an equal share in the inherent rights of humanity. When we go contrary to that principle, we are not acting as Americans; for, by definition, an American is one who lives by the principles of the Declaration. And we surely violate the Declaration when we attempt to exclude aliens on account of race, nationality, or economic status. “All men” means yellow men as well as white men, men from the South of Europe as well as men from the North of Europe, men who hold kingdoms in pawn, and men who owe for their dinner. We shall have to recall officially the Declaration of Independence before we can lawfully limit the application of its principles to this or that group of men.

  Americans of refined civic conscience have always accepted our national gospel in its literal sense. “What becomes of the rights of the excluded?” demanded the younger Garrison, in a noble scolding administered to the restrictionists in 1896.

  If a nation has a right to keep out aliens, tell us how many people constitute a nation, and what geographical area they have a right to claim. In the United States, where a thousand millions can live in peace and plenty under just conditions, who gives to seventy millions the right to monopolize the territory? How few can justly own the earth, and deprive those who are landless of the right to life, liberty, and the pursuit of happiness? And what becomes of the rights of the excluded?

  If we took our mission seriously, — as seriously, say, as the Jews take theirs, — we should live with a copy of our law at our side, and oblige every man who opened his mouth to teach us, to square his doctrine with the gospel of liberty; and him should we follow to the end who spoke to us in the name of our duties, rather than in the name of our privileges.

  The sins we have been guilty of in our conduct of the immigration debate have had their roots in a misconception of our own position in the land. We have argued the matter as though we owned the land, and were, therefore, at liberty to receive or reject the unbidden guests who came to us by thousands. Let any man who lays claim to any portion of the territory of the United States produce his title deed. Are not most of us squatters here, and squatters of recent date at that? The rights of a squatter are limited to the plot he actually occupies and cultivates. The portion of the United States territory that is covered by squatters’ claims is only a fraction, albeit a respectable fraction, of the land we govern. In the name of what moral law do we wield a watchman’s club over the vast regions that are still waiting to be staked out? The number of American citizens who can boast of ancestral acres is not sufficient to swing a presidential election. For that matter, those whose claims are founded on ancestral tenure should be the very ones to dread an examination of titles. For it would be shown that these few got their lands by stepping into dead men’s shoes, while the majority wrenched their estates from the wilderness by the labor of their own hands. In the face of the sturdy American preference for an aristocracy of brain and brawn, the wisest thing the man with a pedigree can do is to scrape the lichens off his family tree. Think of having it shown that he owes the ancestral farmhouse to the deathbed favoritism of some grouchy uncle! Or, worse still, think of tracing the family title to s
ome canny deal with a band of unsophisticated Indians!

  No, it will not do to lay claim to the land on the ground of priority of occupation, as long as there is a red man left on the Indian reservations. If it comes to calling names, usurper is an uglier name than alien. And a squatter is a tenant who doesn’t pay any rent, while an immigrant who occupies a tenement in the slums pays his rent regularly or gets out.

  A.C. JACOBS

  Immigration

  I.

  It wasn’t easy getting out of the Tsar’s Russia.

  They had to bribe and lie.

  And it was terrible on the ship.

  They couldn’t go up deck,

  Someone stole all their luggage,

  And the children were sick with fever.

  Still, she came through it, my young grandmother,

  And travelled to Manchester,

  Where my grandfather was waiting, with a new language,

  In Cheetham Hill.

  II.

  Really, they’d wanted to reach America,

  But never saved enough for the tickets,

  Or perhaps it was just that their hearts were in the east,

  And they could go no farther west.

  However it was, when Hitler went hunting,

  We found that luckily

  They had come far enough.

  NGŨGĨ WA THIONG’O

  A Colonial Affair!

  In 1967, just before returning home from a three-year stay in England, I had signed a contract with William Heinemann to write a book focusing on the social life of European settlers in Kenya. The literary agent who negotiated the contract — he was also the originator of the idea — put it this way: “Theirs is a world which has for ever vanished, but for that very reason, many readers will find an account of it still interesting.” The title? A Colonial Affair! I had agreed to do the book because I strongly held that the settlers were part of the history of Kenya: the seventy years of this destructive alien presence could not be ignored by Kenyans. Heaven knows, as they would say, that I tried hard to come to terms with the task. I dug up old newspapers and settlers’ memoirs to get an authentic feel of the times as the settlers lived it. A writer must be honest. But in the end I was unable to write the book. I could not quite find the right tone. The difficulty lay in more than my uncertainty as to whether or not “their world” had really vanished. An account of their social life would have to include a section on culture, and I was by then convinced that a Draculan idle class could never produce a culture.