Chapter 6

Nevertheless the mental attitude of the average Native undoubtedly enables him to enjoy laziness more than the average European whose early habits have been formed by different influences. Primitive man is a lazy man whatever race he may belong to, and civilisation, which has often been helped on by direct slavery, is indeed itself a system of slavery, under which the toilers are driven to their tasks by the goad of necessity. The fact that many Native youths frequently leave their studies before completing the prescribed course, with the entry "Left school tired" against their names, is often cited as showing that the capacity of the Native for sustained mental effort is not as great as that of the average European, but here, again, it must be remembered that the general conditions and home influences under which the bulk of European boys grow up tend to keep them at their studies whereas the Native school boy is not fortified by similar support. The dread of becoming an "unemployable" through lack of education, which is a forcible spur to effort in both parents and children among the whites, is not felt by the Natives who can always find work to do at wages that will satisfy their ordinary wants, and, moreover, the Native's chance of gaining profit and preferment through being well educated are still few in South Africa, so that where there is neither penalty for failure nor reward for success we cannot expect more effort than we find. When education becomes as general in South Africa as it is among the people of Europe then it will be possible to institute fair comparisons. Education is the discoverer of ability and without the opportunity it gives genius will languish and die unknown, as said that acute observer of human nature, Machiavelli, in speaking about the leaders of antiquity, "Without opportunity their powers of mind would have been extinguished and without those powers the opportunity would have come in vain."[20]

Assuming that the capacity for acquiring Western education and civilisation is no greater in the American Negroes than in the Bantu we may note the opinion of a recent student of the race question in America, as being in point here. In his book "Children of the Slaves," Mr. Stephen Graham says "The fact is, Negrodom has to a great extent qualified to vote. Half the population is sunk in economic bondage and illiteracy, but the other half has more than average capacity for citizenship."[21]

The opinion so often expressed in South Africa that "Education is a kind of thing that doesn't agree with the Nigger" is born of the same feeling that animated the power-holding minorities against the illiterate majorities in Europe not many years ago, and, in justice to the minorities, it must be conceded that the effect of education upon the masses has always been disturbing and often disastrous.

Speaking now from my own experience I can say that I have found no ill-effects from education in Natives; on the contrary, I have found, as a rule, that the Native who has had an ordinary school education is generally more amenable to precept and admonition than the raw kaffir though less bovinely submissive and therefore more resentful of indignities offered to him. The fact that the educated kaffir comes more often in the way of committing theft and dishonesty than his illiterate brother is in itself sufficient to account for the not unduly large number of theftuous crimes with which he is credited as a class; but on the other hand, the propensity in the primitive male that leads to sexual assaults upon women is undoubtedly checked and lessened by education and school-discipline. Education will bring out and give scope to all that is good and all that is bad in the Native as it has done with the white man. If the Natives have not sunk to those depths of infamy which are disclosed daily in the criminal courts of Europe and America it is not because of want of the usual percentage of criminally disposed people among them but because of want of education and opportunity. Commercial immorality and developed swindling are impossible without a commerce, but the cupidity that begets these forms of vice is not lacking amongst the Natives and waits only for the opportunities which developed commerce affords. The potential capacity for criminality and immorality is indeed no less among the Natives than among Europeans. Theft, arson, murder and rape are the most common forms of crime committed by the Natives to-day because the opportunities for perpetrating systematic fraud are as yet few among them. Unnatural immorality is common enough in the kraals and in the "compounds," for the Natives have their "perverts" as well as the whites. At the Native "beer-drinks" crapulous lewdness is as common as it is in the bucolic orgies of European peasantry. There is no "Native" innocence nor is there any "Native" vice, the virtue and the vice, the capacity and the character of the Native are the human qualities and failings that are common to mankind.

The Native is no more able to withstand the enervating effects of isolation than the European, he is no more anxious to work hard for small wages, no more and no less capable of honesty and thrift, no more and no less endowed with human virtue, no more and no less cursed with the vices of the world, no more human and no less divine than is his master, the white man.

When Machiavelli asserts in general of men that "they are ungrateful, fickle, false, cowards, covetous, and as long as you succeed they are yours entirely; they will offer you their blood, property, life and children--when the need is far distant; but when it approaches they turn against you." He thought, no doubt, of white men only, but to me his appreciation of the baser side of human nature seems no less applicable to the black people of South Africa, and when, on the other hand, Shakespeare declaims:

"What a piece of work is man! How noble in reason! How infinite in faculty!"

he also, we may be sure, thought of his own kind, but to me, again, the beautiful words, which usage cannot cheapen, express the wonder I have often felt at the wealth of imagery, the mental grasp, the wisdom and the natural dignity in very many untutored natives I have met with, and it is this experience which makes me believe that the present difference between the Europeans and the Native race is one of degree and not of kind, and that, in the fullness of time, achievement will follow the latent genius with which, as I hold, nature has endowed, in equal degree with ourselves, the great Bantu branch of the human family.

Yet I am no encomiast of the Natives, for I know them to be no better than other people, but search as I may, I cannot find that Native character which is alleged to be inherently different from the white man's character. Did not Mark Twain find, as the most conspicuous result of his travels, that "there is a good deal of human nature everywhere," and is it not true that human nature is everywhere the same?

We are far too apt to exaggerate both in our disparagement and in our praise of backward people. Many people still think, if they think at all, of the South African Native as a being of the kind imagined by Hobbes when he wrote: "Man in his natural state is towards man as a wolf," and, on the other hand, there are still many who regard him, after the fancy of Rousseau, as a sort of primitive man-child existing in a state of natural innocence from which he is being driven by the corrupting influence of the civilised invaders. But all this is wrong. The Native is not a savage. Even before the whites came to South Africa the Bantu lived in social order under a political system in which the principles of constitutionalism were clearly recognised. To-day the Bantu are simply a race of barbarians in various stages of transition from a crude civilisation to a highly developed civilisation, and we shall do well to remember that the process of transition which we are now witnessing is one in which individual mistakes and failures will be more conspicuous, though no more significant, than the general advance.

MISCEGENATION.

If it is true that the human nature of the Bantu is no whit different from the human nature of the Europeans then it is a fair question to ask why the two races should not be able to live together in liberty, equality and fraternity as people of one nation or body politic. It is because human nature is governed by laws which, unlike the laws of mathematics, cannot be laid down with certainty that we find ourselves unable to give a positive answer to this question. The human nature of the whites, like the human nature of all races that have been predominant before, is swayed by the feelings of pride and prejudice that arise through differences of complexion, physical appearance and bodily odour, as well as the difference in racial achievement, and these essentially human feelings, if they remain as strong as they now are in South Africa, will render impossible the fraternity that implies the liberty to intermarry, so that there arises for our consideration a second question, namely, whether without full fraternity and social equality the two races may yet live together in the land in political liberty and equality.

We observe from the earliest times a rhythmic play, as it were, of opposite forces that tends, alternately, to build up and to break down and mingle human races, but of the laws that underlie and govern these forces we know little or nothing. On the one hand we see how man has always and everywhere shown what the advocates of so-called racial purity have called "a perverse predisposition to mismate" which has made it exceedingly difficult to classify existing human varieties. On the other hand we see throughout nature how a pronounced disparity between varieties of the same species engenders an aversion from one another of the different varieties which seems to arise, in men and animals alike, through the instinct of sexual jealousy which is probably bound up with the primary instinct of self-preservation. Those people who profess belief in the inherent superiority of a particular race naturally look upon the tendency towards race-blending as a perverse proclivity, while those who think that all men are potentially equal regard it as a wholesome instinct provided by nature to counteract the feebleness and infertility which cause the dying-out of the race that becomes too pure.

Racial antipathy seems to depend in the degree of its strength upon the degree of physical disparity between given races. In the so-called Latin races of to-day, prejudice against black people is certainly weaker than in the blond races of Northern Europe. Is this aversion a matter of absolute instinct or is it an acquired social characteristic and as such liable to change? I think the answer must be that this racial repugnance is not naturally inherent in children, nor in women towards the men of a different kind, nor in men towards the women of another race, but that it arises naturally and spontaneously and, in this sense, instinctively, through the feeling of jealousy which is caused, in both men and women, by fear of losing their natural mates to rivals of both sexes from another and disparate race.

White children who grow up together with Native children certainly have no instinctive feeling against their black playfellows; they have to be taught to look down upon and keep away from the companions of their childhood, a fact which no candid observer will deny. It is also a truism of history that the fair-skinned women of a conquered country, as a rule, will yield themselves easily to the swarthy barbarians who have killed or overcome their husbands and brothers. The many women who in British seaports, and in the German towns that were recently occupied by French coloured troops, have lived and cohabited with African men have proved by so doing that they have had no instinctive racial sense of hostility against black men. It has been stated by independent and competent witnesses, who are corroborated by German newspapers of good standing, that the black troops have a very marked attraction for a large number of German women, and that the German men hate the black men because the German women do not.[22] The fact that white women in South Africa and in the Southern States of America never associate with black men does not, I think, prove that they are controlled by instinctive racial or sexual aversion but rather that women, as a whole, are, by reason of their physical inability to dispute with men the ultimate ratio of all order that lies in brute force, thoroughly amenable to the rule of social conventions imposed upon them by their jealous masters. I say this because we see that the aversion that has been inculcated from without tends to disappear wherever the man-established conventions lapse or cease to govern either through the comparatively small numbers of black men being insufficient in certain localities to cause fear in the white men living there, as in some seaport towns, or through the temporary break-down of the customary standards of society brought about by war and revolution, as in those parts of Germany that were recently garrisoned by coloured soldiers.

Nature having cast upon the male the duty of winning and holding the females of his species it is easy to see why the racial feelings of jealousy and ill-will are more positive and more active in the man than in the woman, and this explains, as far as these things can be explained, why white men will allow themselves to cohabit freely with black women to whom they feel naturally attracted but will "see red" and commit murder as soon as they find a black man attempting to gain the favour of a woman of their own colour. "Un adolescent aime toutes les femmes" say the French, and it is generally accepted that man is by nature more inclined to polygamy than woman is towards polyandry, still man and woman are both swayed and motived by the same elemental jealousy that is born of fear of losing something valued; the emotion which Descartes has so well defined as "une espèce de crainte qui se rapport au désir qu'on a de se conserver la possession de quelque bien."

It is, no doubt, true that the thinking white woman, no less than the thinking white man, is led to feel dismay and even resentment against the Natives by apprehension of the possibility of danger to white civilisation through fusion of white and black, but this is a feeling caused by intelligent appreciation rather than by instinctive apprehension, and as such liable to be dispelled by argument tending to show that no real danger threatens. During a recent agitation against miscegenation in Rhodesia a number of letters written by white women appeared in the press from which it was easy to gather that the chief concern of the writers was not the possible degradation of the whites, though this was not overlooked, but rather the simple fact that some white men were cohabiting with black women to the prejudice of the matrimonial chances of eligible women of their own race.

But it is unwise to dogmatise in the realms of social and racial psychology; we have not yet discovered the means for analysing with precision the subtle elements of the human soul. I have used the word instinct here in the sense given to it by William James, who defines it as "the faculty of acting in such a way as to produce certain ends without foresight of the ends, and without previous education in the performance," but when we reflect upon the transitoriness of human instincts, as compared with those of animals, and recognise that the human instincts are, as James also says, implanted in us for the sake of giving rise to habits, and then to fade away, we see how difficult it is to draw a line between the instinctive and the acquired or habitual mood or feeling.

If we believe that racial antipathy is caused by the feeling of jealousy that arises instinctively, so to speak, from man's inner nature, then it is safe to say that it will last as long as the substance from which it springs, and as long as the racial difference which provokes it remains, but this belief is not firmly established in the general mind. The whites, as a whole, feel far from sure about the permanence of their cherished pride and prejudice of race; they are, more or less consciously afraid that the antipathy upon which they rely may become weakened and eventually dissipated by close contact of the two races in places where economic pressure has reduced both to the same level of life. We shall do well to remember the words of Renan when we try to estimate the truth of this matter, "La verité consiste dans les nuances," for both estimates may be true; the racial instinct may have to yield here and there to the superior force of economic pressure, and may yet in the main prove powerful enough to prevent the contact that tends to render it of no effect.

The racial feeling which we are considering is undoubtedly much stronger at present in the whites than in the Bantu, but there is reason to believe that the awakening desire for racial self-assertion which we call pride of race will grow and increase in the Bantu as it has done in the Negroes in the Southern States of America, and elsewhere. General education, so far from hindering the growth of nationalism and racialism seems in some sort to subserve and foster that growth; witness the strident self-assertion of the newly-constituted little nations in Europe, and the cult of "Nationalism" in South Africa to-day. It is natural for birds of feather to flock together and screech together, and in the same way throughout mankind particular groups of people tend naturally to keep together and to marry among themselves separately from the rest of the community by which they happen to be surrounded, and this ethnic instinct, if so it may be called, is seen to operate even where, as among the Italian immigrants in America, there is no great racial difference between them and the Native-born inhabitants, and, much more markedly, in the Southern States of America where, according to a recent observer, the present tendency is not towards but away from miscegenation, so that the ultimate blending of colour is not likely to take place there in the course of nature.[23]

The normal Native man does not hanker after white women, and the normal Native woman is not, as a rule, anxious to mate with a white man, but this normal disposition is apt to be disturbed by the familiarity which is bred by the close contact that occurs in towns and other centres. It is not, therefore, safe to deny the possibility that with advancing industrialism in congested areas there will be some white women ready to marry or cohabit with Native men who are either in positions of relative superiority or in possession of more money than their white fellow-workers or neighbours, making it possible for them to outbid these in the providing of comparative ease and luxury, which things have always appealed strongly to women of all races. Yet I think that those who prophesy the speedy merging of the two races in South Africa do not give sufficient weight to the fact of the collective consciousness of a racial entity which, being strongly established in the European section, is also being fostered and increased in the Natives by the civilisation which is now spreading among them, so that it seems reasonable to expect that the European aversion from racial blending will be reciprocated from the Native side more and more as time goes on, and that this reciprocal feeling will go far towards keeping the two races biologically intact. I think, therefore, that despite the conditions that conduce to miscegenation, the factor of the growing and reciprocal desire in both races to remain ethnically separate will gain the day.

Many people think that the coloured people in South Africa, who are most numerous in the vicinity of Cape Town, but are also scattered all over the country, will form, as it were, a bridge between the two sections of the population for their eventual coalescence. But when this conclusion is closely examined it is seen to rest on debatable premises, for it is admitted that by far the greater part of the miscegenation that is now going on is between white men and coloured or black women and not between coloured or black men and white women, from which it follows, as has been pointed out by Boas,[24] that, as the numbers of children born does not depend upon the numbers of men but upon the numbers of women, the result will be a bleaching of the black element, here and there, and not a darkening of the whites in South Africa.

Statistics have, indeed, been quoted which show that between the year 1904 and the year 1911 the coloured population increased in the Cape Province by fifteen per cent, while the total population increased by only six and a half per cent., but these figures do not show how much of the coloured increase is due to propagation among coloured people themselves and how much to unions between white men and coloured women. When it is noted that in the year 1911 the European increase over the year 1904 in the whole Union of South Africa was 14.28 per cent., and that of all non-European elements only 15.12 per cent., it will be seen that although the black increase is on a larger basis it hardly justifies alarm over an imagined flood of overwhelming coloured numbers.

If the coloured increase is due chiefly to propagation among the coloured people themselves then it forms a good argument against those who assert that the half-caste is relatively inclined to sterility, while if the increase is found to be due to cohabitation of white men with coloured women then it is a fair illation that the coloured section is in process of absorption by the whites. This assumed process of absorption will, no doubt, entail the presence of a certain, even a large, number of coloured people for many generations to come, but this number will grow smaller, and not greater, as time goes on because there is no reason to doubt that the white women of South Africa, as a whole, will refrain in the future as they have refrained in the past from cohabiting with black men, so that the observed tendency towards the diffusion of the coloured element back into the parent streams will be allowed to continue.

But let us for a moment look calmly, and as far as possible without prejudice, at the people who in South Africa are said to furnish the awful example of the alleged evil of the crossing of white and black. The fact that the denunciation of these people is based on opposite and contradictory arguments shows that it is not the result of clear thinking. On the one side it is vehemently asserted that the coloured man is a physiological misfit, a sort of hybrid unfit for the society of either white or black and an alleged relative sterility of his kind is advanced as proof of this assertion. On the other side it is said, with equal vehemence, that the coloured people are mongrels, unfit to mingle with the pure parental breeds, and that this is proved by their excessive fecundity. The coloured people are also accused of being inferior in physical constitution when compared with either of the parent races, and therefore undesirable.