Not One of Us

by Neil Clarke

  Once Nairobi was a fine city. Now it was a refugee camp. Once it had great green parks. Now they were trampled dust between packing-case homes. The trees had all been hacked down for firewood. Villages grew up on road roundabouts, like castaways on coral islands, and in the football stadiums and sports grounds. Armed patrols daily cleared squatters from the two airport runways. The railway had been abandoned, cut south and north. Ten thousand people now lived in abandoned carriages and train sheds and between the tracks. The National Park was a dust bowl, ravaged for fuel and building material, its wildlife fled or slaughtered for food. Nairobi air was a smog of wood smoke, diesel and sewage. The slums spread for twenty kilometers on every side. It was an hour’s walk to fetch water, and that was stinking and filthy. Like the Chaga, the shanties grew, hour by hour, family by family. String up a few plastic sheets here, shove together some cardboard boxes there, set up home where a matatu dies, pile some stolen bricks and sacking and tin. City and Chaga reached out to each other, and came to resemble each other.

  I remember very little of those first days in Nairobi. It was too much, too fast—it numbed my sense of reality. The men who took our names, the squatting people watching us as we walked up the rows of white tents looking for our number, were things done to us that we went along with without thinking. Most of the time I had that high-pitched sound in my ear when you want to cry but cannot.

  Here is an irony: we came from St. John’s, we went to St. John’s. It was a new camp, in the south close by the main airport. One eight three two. One number, one tent, one oil lamp, one plastic water bucket, one rice scoop. Every hundred tents there was a water pipe. Every hundred tents there was a shit pit. A river of sewage ran past our door. The stench would have stopped us sleeping, had the cold not done that first. The tent was thin and cheap and gave no protection from the night. We huddled together under blankets. No one wanted to be the first to cry, so no one did. Between the big aircraft and people crying and fighting, there was no quiet, ever. The first night, I heard shots. I had never heard them before but I knew exactly what they were.

  In this St. John’s we were no longer people of consequence. We were no longer anything. We were one eight three two. My father’s collar earned no respect. The first day he went to the pipe for water he was beaten by young men, who stole his plastic water pail. The collar was a symbol of God’s treachery. My father stopped wearing his collar; soon after, he stopped going out at all. He sat in the back room listening to the radio and looking at his books, which were still in their tied-up bundles. St. John’s destroyed the rest of the things that had bound his life together. I think that if we had not been rescued, he would have gone under. In a place like St. John’s, that means you die. When you went to the food truck you saw the ones on the way to death, sitting in front of their tents, holding their toes, rocking, looking at the soil.

  We had been fifteen days in the camp—I kept a tally on the tent wall with a burned-out match—when we heard the vehicle pull up and the voice call out, “Jonathan Bi. Does anyone know Pastor Jonathan Bi?” I do not think my father could have looked anymore surprised if Jesus had called his name. Our savior was the Pastor Stephen Elezeke, who ran the Church Army Centre on Jogoo Road. He and my father had been in theological college together; they had been great footballing friends. My father was godfather to Pastor Elezeke’s children; Pastor Elezeke, it seemed, was my godfather. He piled us all in the back of a white Nissan minibus with Praise Him on the Trumpet written on one side and Praise Him with the Psaltery and Harp, rather squashed up, on the other. He drove off hooting at the crowds of young men, who looked angrily at church men in a church van. He explained that he had found us through the net. The big churches were flagging certain clergy names. Bi was one of them.

  So we came to Jogoo Road. Church Army had once been an old, pre-Independence teaching center with a modern, two-level accommodation block. These had overflowed long ago; now every open space was crowded with tents and wooden shanties. We had two rooms beside the metal working shop. They were comfortable but cramped, and when the metal workers started, noisy. There was no privacy.

  The heart of Church Army was a little white chapel, shaped like a drum, with a thatched roof. The tents and lean-tos crowded close to the chapel but left a respectful distance. It was sacred. Many went there to pray. Many went to cry away from others, where it would not infect them like dirty water. I often saw my father go into the chapel. I thought about listening at the door to hear if he was praying or crying, but I did not. Whatever he looked for there, it did not seem to make him a whole man again.

  My mother tried to make Jogoo Road Gichichi. Behind the accommodation block was a field of dry grass with an open drain running down the far side. Beyond the drain was a fence and a road, then the Jogoo Road market with its name painted on its rusting tin roof, then the shanties began again. But this field was untouched and open. My mother joined a group of women who wanted to turn the field into shambas. Pastor Elezeke agreed and they made mattocks in the workshops from bits of old car, broke up the soil, and planted maize and cane. That summer we watched the crops grow as the shanties crowded in around the Jogoo Road market, and stifled it, and took it apart for roofs and walls. But they never touched the shambas. It was as if they were protected. The women hoed and sang to the radio and laughed and talked women-talk, and Little Egg and the Chole girls chased enormous sewer rats with sticks. One day I saw little cups of beer and dishes of maize and salt in a corner of the field and understood how it was protected.

  My mother pretended it was Gichichi but I could see it was not. In Gichichi, the men did not stand by the fence wire and stare so nakedly. In Gichichi the helicopter gunships did not wheel overhead like vultures. In Gichichi the brightly painted matatus that roared up and down did not have heavy machine guns bolted to the roof and boys in sports fashion in the back looking at everything as if they owned it. They were a new thing in Nairobi, these gun-gangs; the Tacticals. Men, usually young, organized into gangs, with vehicles and guns, dressed in anything they could make a uniform. Some were as young as twelve. They gave themselves names like the Black Simbas and the Black Rhinos and the Ebonettes and the United Christian Front and the Black Taliban. They liked the word black. They thought it sounded threatening. These Tacticals had as many philosophies and beliefs as names, but they all owned territory, patrolled their streets, and told their people they were the law. They enforced their law with kneecappings and burning car tires, they defended their streets with AK47s. We all knew that when the Chaga came, they would fight like hyenas over the corpse of Nairobi. The Soca Boys was our local army. They wore sports fashion and knee-length manager’s coats and had football team logos painted in the sides of their picknis, as the armed matatus were called. On their banners they had a black-and-white patterned ball on a green field. Despite their name, it was not a football. It was a buckyball, a carbon fullerene molecule, the half-living, half-machine building-brick of the Chaga. Their leader, a rat-faced boy in a Manchester United coat and shades that kept sliding down his nose, did not like Christians, so on Sundays he would send his picknis up and down Jogoo Road, roaring their engines and shooting into the air, but because they could.

  The Church Army had its own plans for the coming time of changes. A few nights later, as I went to the choo, I overheard Pastor Elezeke and my father talking in the Pastor’s study. I put my torch out and listened at the louvres.

  “We need people like you, Jonathan,” Elezeke was saying. “It is a work of God, I think. We have a chance to build a true Christian society.”

  “You cannot be certain.”

  “There are Tacticals . . .”

  “They are filth. They are vultures.”

  “Hear me out, Jonathan. Some of them go into the Chaga. They bring things out—for all their quarantine, there are things the Americans want very much from the Chaga. It is different from what we are told is in there. Very very different. Plants that are like machines, that generate electric
ity, clean water, fabric, shelter, medicines. Knowledge. There are devices, the size of this thumb, that transmit information directly into the brain. And more; there are people living in there, not like primitives, not, forgive me, like refugees. It shapes itself to them, they have learned to make it work for them. There are whole towns—towns, I tell you—down there under Kilimanjaro. A great society is rising.”

  “It shapes itself to them,” my father said. “And it shapes them to itself.”

  There was a pause.

  “Yes. That is true. Different ways of being human.”

  “I cannot help you with this, my brother.”

  “Will you tell me why?”

  “I will,” my father said, so softly I had to press close to the window to hear. “Because I am afraid, Stephen. The Chaga has taken everything from me, but that is still not enough for it. It will only be satisfied when it has taken me, and changed me, and made me alien to myself.”

  “Your faith, Jonathan. What about your faith?”

  “It took that first of all.”

  “Ah,” Pastor Elezeke sighed. Then, after a time, “You understand you are always welcome here?”

  “Yes, I do. Thank you, but I cannot help you.”

  That same night I went to the white chapel—my first and last time—to force issues with God. It was a very beautiful building, with a curving inner wall that made you walk halfway around the inside before you could enter. I suppose you could say it was spiritual, but the cross above the table angered me. It was straight and true and did not care for anyone or anything. I sat glaring at it some time before I found the courage to say, “You say you are the answer.”

  I am the answer, said the cross.

  “My father is destroyed by fear. Fear of the Chaga, fear of the future, fear of death, fear of living. What is your answer?”

  I am the answer.

  “We are refugees, we live on wazungus’ charity, my mother hoes corn, my sister roasts it at the roadside; tell me your answer.”

  I am the answer.

  “An alien life has taken everything we ever owned. Even now, it wants more, and nothing can stop it. Tell me, what is your answer?”

  I am the answer.

  “You tell me you are the answer to every human need and question, but what does that mean? What is the answer to your answer?”

  I am the answer, the silent, hanging cross said.

  “That is no answer!” I screamed at the cross. “You do not even understand the questions, how can you be the answer? What power do you have? None. You can do nothing! They need me, not you. I am going to do what you can’t.”

  I did not run from the chapel. You do not run from gods you no longer believe in. I walked, and took no notice of the people who stared at me.

  The next morning, I went into Nairobi to get a job. To save money I went on foot. There were men everywhere, walking with friends, sitting by the roadside selling sheet metal charcoal burners or battery lamps, or making things from scrap metal and old tires, squatting together outside their huts with their hands draped over their knees. There must have been women, but they kept themselves hidden. I did not like the way the men worked me over with their eyes. They had shanty-town eyes, that see only what they can use in a thing. I must have appeared too poor to rob and too hungry to sexually harass, but I did not feel safe until the downtown towers rose around me and the vehicles on the streets were diesel-stained green and yellow buses and quick white UN cars.

  I went first to the back door of one of the big tourist hotels.

  “I can peel and clean and serve people,” I said to an undercook in dirty whites. “I work hard and I am honest. My father is a pastor.”

  “You and ten million others,” the cook said. “Get out of here.”

  Then I went to the CNN building. It was a big, bold idea. I slipped in behind a motorbike courier and went up to a good-looking Luo on the desk.

  “I’m looking for work,” I said. “Any work, I can do anything. I can make chai, I can photocopy, I can do basic accounts. I speak good English and a little French. I’m a fast learner.”

  “No work here today,” the Luo on the desk said. “Or any other day. Learn that, fast.”

  I went to the Asian shops along Moi Avenue.

  “Work?” the shopkeepers said. “We can’t even sell enough to keep ourselves, let alone some up-country refugee.”

  I went to the wholesalers on Kimathi Street and the City Market and the stall traders and I got the same answer from each of them: no economy, no market, no work. I tried the street hawkers, selling liquidated stock from tarpaulins on the pavement, but their bad mouths and lewdness sickened me. I walked the five kilometers along Uhuru Highway to the UN East Africa Headquarters on Chiromo Road. The soldier on the gate would not even look at me. Cars and hummers he could see. His own people, he could not. After an hour I went away.

  I took a wrong turn on the way back and ended up in a district I did not know, of dirty-looking two-story buildings that once held shops, now burned out or shuttered with heavy steel. Cables dipped across the street, loop upon loop upon loop, sagging and heavy. I could hear voices but see no one around. The voices came from an alley behind a row of shops. An entire district was crammed into this alley. Not even in St. John’s camp have I seen so many people in one place. The alley was solid with bodies, jammed together, moving like one thing, like a rain cloud. The noise was incredible. At the end of the alley I glimpsed a big black foreign car, very shiny, and a man standing on the roof. He was surrounded by reaching hands, as if they were worshipping him.

  “What’s going on?” I shouted to whoever would hear. The crowd surged. I stood firm.

  “Hiring,” a shaved-headed boy as thin as famine shouted back. He saw I was puzzled. “Watekni. Day jobs in data processing. The UN treats us like shit in our own country, but we’re good enough to do their tax returns.”

  “Good money?”

  “Money.” The crowd surged again, and made me part of it. A new car arrived behind me. The crowd turned like a flock of birds on the wing and pushed me toward the open doors. Big men with dark glasses got out and made a space around the watekni broker. He was a small Luhya in a long white jellaba and the uniform shades. He had a mean mouth. He fanned a fistful of paper slips. My hand went out by instinct and I found a slip in it. A single word was printed on it: Nimepata.

  “Password of the day,” my thin friend said. “Gets you into the system.”

  “Over there, over there,” one of the big men said, pointing to an old bus at the end of the alley. I ran to the bus. I could feel a hundred people on my heels. There was another big man at the bus door.

  “What’re your languages?” the big man demanded.

  “English and a bit of French,” I told him.

  “You waste my fucking time, kid,” the man shouted. He tore the password slip from my hand, pushed me so hard, with two hands, I fell. I saw feet, crushing feet, and I rolled underneath the bus and out the other side. I did not stop running until I was out of the district of the watekni and into streets with people on them. I did not see if the famine-boy got a slip. I hope he did.

  Singers wanted, said the sign by the flight of street stairs to an upper floor. So, my skills had no value in the information technology market. There were other markets. I climbed the stairs. They led to a room so dark I could not at first make out its dimensions. It smelled of beer, cigarettes, and poppers. I sensed a number of men.

  “Your sign says you want singers,” I called into the dark.

  “Come in then.” The man’s voice was low and dark, smoky, like an old hut. I ventured in. As my eyes grew used to the dark, I saw tables, chairs upturned on them, a bar, a raised stage area. I saw a number of dark figures at a table, and the glow of cigarettes.

  “Let’s have you.”

  “Where?”

  “There.”

  I got up on the stage. A light stabbed out and blinded me.

  “Take your top off.”
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  I hesitated, then unbuttoned my blouse. I slipped it off, stood with my arms loosely folded over my breasts. I could not see the men, but I felt the shanty-eyes.

  “You stand like a Christian child,” smoky voice said. “Let’s see the goods.” I unfolded my arms. I stood in the silver light for what seemed like hours.

  “Don’t you want to hear me sing?”

  “Girl, you could sing like an angel, but if you don’t have the architecture . . .”

  I picked up my blouse and rebuttoned it. It was much more shaming putting it on than taking it off. I climbed down off the stage. The men began to talk and laugh. As I reached the door, the dark voice called me.

  “Can you do a message?”

  “What do you want?”

  “Run this down the street for me right quick.”

  I saw fingers hold up a small glass vial. It glittered in the light from the open door.

  “Down the street.”

  “To the American Embassy.”

  “I can find that.”

  “That’s good. You give it to a man.”

  “What man?”

  “You tell the guard on the gate. He’ll know.”

  “How will he know me?”

  “Say you’re from Brother Dust.”

  “And how much will Brother Dust pay me?”

  The men laughed.

  “Enough.”

  “In my hand?”

  “Only way to do business.”

  “We have a deal.”

  “Good girl. Hey.”

  “What?”

  “Don’t you want to know what it is?”

  “Do you want to tell me?”

  “They’re fullerenes. They’re from the Chaga. Do you understand that?