Goans in Vassanji’s In-Between World.
CLIFFORD J PEREIRA: A Kenyan-Asian of Goan heritage, formally based in
London, UK and now based in Hong Kong (SAR), who worked in several places
around the world and in several industries before embarking on the current
career in the heritage industry. Consultative and research work has included
many agencies and organisations
Reading M.G.
Vassanji’s 2003 novel
The In-Between World of Vikram Lall was no easy feat, the book required some
focus and perseverance, the fact that I was so dedicated to the task of reading
completing the book, is perhaps due as much to my interest in the familiar
narrative of East African Asian
family histories as it is to the skill of Vassanji in weaving the story of an entire
group of peoples
into the twentieth century history of Kenya.
As an East
African Asian and
a Kenyan one too, I found all of the references very
well researched and the
detail to colonial
place names and language measured up to my own
scrutiny formed of decades of historical research, field trips and
a decade of childhood
memories. But as a person
of Goan origin, I had to question some of the
references made to Goans
in this book
and in East
African literature in general. Goans
initially appear to have a fleeting mention in The In-Between World of Vikram
Lall. Almost half
of the book consists of Vikram Lall reminiscing of his days
in 1950’s colonial Nakuru in heart
of the Rift Valley. There are “flash-backs” to the founding of towns along
the railway line by indentured Punjabi workers at the turn
of the century. But Vassanji
was either unaware
or choose to exclude
the presence of Goans in the Rift Valley dating
back to 1899.
Goans are particularly scarce
in East African
fiction from the
colonial era. However
there were many academic
works in journals, all sorts of government publications (from Kenya, Uganda and Britain), newspapers and of course
memoirs. In fact
Goans make their
non- fiction debut as “Goanese” in Richard Burtons’
The Lake Regions of Central Africa
(1860), followed by Harry
Johnstons’ The Uganda Protectorate (1902). The famous
Out of Africa (1937)
memoir by Danish Baroness Karen Blixen Finecke mentions South Asians, and
devotes a chapter to the Sikh blacksmith Pooran Singh1, but fails to make any mention of
the Goan waiters
she would have encountered at the Norfolk
Hotel, at the railway station, at shops or perhaps as her doctor
in pre-First World
War Nairobi. Yet their presence is firmly confirmed by Errol Trzebinski in The Kenya Pioneers
(1988). Trzebinski devotes
a whole chapter to the Zebra-riding Dr. Ribeiro.2 Apart for these
memoirs Vassanji did have at his
disposal many other
non-fiction publications by Europeans in independent Kenya
that
mention
Kenya’s Goans such as To My Wife – Fifty Camels
(1966) by Alyce
Reece, Cynthia Salvadori’s fantastic study Through Open Doors
(1983). Not to mention those
publications authored by East
African Goans such
as Ladis Da Silva’s The Americanization of Goans (1976) or Mervyn
Macial’s wonderful book
Bwana Karani (1985) and
of course Teresa
Albuquerque’s Goans of Kenya (1999).
The background of the
growth and subsequent crushing of the Land and Freedom Fighters, called “Mau
Mau” by the
British, is placed
against everyday multi-racial contacts and
constructs as seen
by a child in 1950’s
small town Nakuru,
which at the
time had a Goan
population of around 200, but the character Vikram
Lall encounters Goans
firstly at the railway station
(the EAR&H) in the form
of a man called Tembo,
which is Kiswahili for Elephant. Vassanji describes him;
“He Was a Goan,
brown as cinnamon, and was called
Tembo to mock
his extreme thinness.”3
This “Tembo the Fireman,
teeth gleaming like
pearls” was working
under a Sikh
Engineer.4 This encounter is somewhat surprising as even in pre-independence Kenya
records suggest that the fireman
was rarely an Asian and commonly an African. Similarly records suggest
that Goans working in the
railways at that
time were mostly
attached to the buffet cars, waiters, pursers
and administrative clerks.
So this brown
“Tembo” comes as something of a
shock and perhaps suggestive more
of Vassanji’s own colour consciousness, based within the Indian
sub-continent’s attitudes to colour and caste then
it to artistic licence.
For much of the book Goans
disappear from the colourful and dramatic world
of Vikram Lall, as if they were
never there. Factually of course South
Asians in East
and Central Africa comprised less than 5% of the total population of the region
in the period
1955-1960 and within that
minority Goans only comprised 4%. Numerically East African Goans
were a minority within
a minority. But on the
political stage Goan representation in the movements for independence in Eastern
Africa was active
and visible well
above the numbers.
I was therefore curious that
Vassanji choose to place The In-Between World of Vikram
Lall in the Hindu-Punjabi community.
How about some lateral thinking? Perhaps the connections are not based
on the actual community representation but on particular characters.
After all, most good historical novelists of a realist
tradition base their
storyline and characters on well researched people that actually exist
or existed, and whom they
may have encountered, or for whom
they have strong archival material. I base this
on two novels; The Redundancy of Courage published by Timothy Mo in 1991 which
was set in the fictional country called Danu in Southeast Asia, instantly recognisable as the former
Portuguese colony of East Timor.
The life story
of Adolph Ng is so clear,
as to be based on Mo himself
or at the least a close friend.
The other book is a translation by Karin Speedy
from French of Georges Baudoux’s Jean M ‘baraï - The
Trepang Fisherman which was first published in the late nineteenth century,
and set in the
Southwest
Pacific. Baudoux’s characters are based on his own experiences with
the people he encountered in New Caledonia.
What has this to do with The In-Between World of Vikram
Lall? It appears
that Vassanji captured something else in his
book. Nakuru had a very
well organised Surati
Gujarati community in the 1950’s,
and there was a connection between this Hindu community and the Goans, in the form of Eddie Sadashiva Pereira, a Mombasa-born Goan who was
educated in British India
and returned to Africa in the 1930’s
as an Indian nationalist. Pereira became Secretary General of the Indian Association in Nakuru and as he stated “I had
written over 100 articles in the press
against British and colonial rule
in Kenya”. Pereira
was imprisoned by the
colonial authorities and
despised by the settlers in the Rift
Valley.5 In Vassanji’s novel there
are echoes of Eddie Sadashiva Pereira in the guise of Mahesh Uncle, the quarrelsome Indian-educated
uncle who wore homespun “khadi” cotton pyjama.6 The similarities are unbelievable. Pereira
and the fictional Mahesh Uncle had sympathies for the
Land and Freedom
Movement, both characters were detested by the settlers. On one occasion Mahesh
Uncle is called
a “Bengallee bastard”7 perhaps
a reference to Bengali
nationalist
Subhas Chandra Bose.
Most importantly these
two people – one a Goan who was
an Indian and Kenyan nationalist, and the other
a fictional character, lived in the same space of
1950’s Nakuru and are ridiculed, and ostracised by their own communities for their views. Vassanji sets Mahesh Uncle
in the Hindu Punjabi community, one that like
the Goans is a
minority within a minority and
also connected to the railways. But Vasssanji brings
out the same community fears experienced by the Goans
in Kenya. Fears
enforced by a well
organised imperial propaganda campaign backed by the settlers and the British
Army.
Vassanji describes the community and family rifts
that this exposes. The major division between those for whom Kenya has
become their only home even though they are assimilated into a hierarchical structure which is apartheid in every aspect
but name, and those who have the privilege, luck
or determination to be educated across the ocean
in an India that has
freed itself from
imperialism and similar
structures based on race. Thinking
of Eddie Sadashiva Pereira, Pio Gama Pinto,
Joseph Murumbi and Makhan Singh.
This was a community divided between those
who knew only
of what they
had as bad as it was and who
made the best
of it, against
those who knew
the possibilities of what it could be and
aspired for those ideals.
Vassanji also
explored the post-colonial challenges for the South Asian
community as their hopes evaporated under Africanisation, corruption and violence. This is, as many authors
of diverse hues will
tell you not fiction. In The In-Between World
of Vikram Lall
Goans reappear in post-colonial Kenya in the form a “Goan band playing Jazz”
at a beach hotel at Mombasa.8
For Vikram Lall’s next encounter with the Goan
community, Vassanji choose
Nairobi railway station where
a Mr. Eddie Carvalho receives “a couple of slaps” from an African
politician for asking his African
assistant to wipe the engine
in what Vassanji
calls “a rather
rude and
foolish mannerism, reminiscent of arrogant colonial attitudes”.9 Is there any significance in the choice
of ethnicity for this character? One who mimics
the mannerisms of the colonial masters, even after they
have been kicked-out! I choose to think that
Vassanji may have considered the English-speaking East African Goan as a post colonial
Asian enigma – the
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6 Pg. 21. The In-Between World of Vikram Lall. By
M.G. Vassanji. Anchor. Toronto. Canada 2003.
7 Pg.23. The In-Between World of Vikram Lall. By
M.G. Vassanji. Anchor. Toronto. Canada 2003.
South Asian who forgot who he was after four
hundred and fifty
years of colonial rule. Vassanji was writing this
at a time when Konkani
was barely spoken
in East Africa
and where Goans spoke
English at home
and at work,
and to most East Africans all Goans were Catholics. Goan
social structures of Hindu origin
based on caste
and origin remained
within the community, perhaps
adding to Vassanji’s perspective.
Later on in the book Vikram
Lall raises the issue of Kenya’s list
of assassinations during
the life-long
term of Jomo
Kenyatta and reinforces a popular perception that the Kenyatta Government and its
clan-focussed Kikuyu faction
was behind “the
assassination of Pio Gama
Pinto, a Marxist
activist”.10 Later Vassanji tones down this description when he mentions “the Socialist, Gama
Pinto”.11 It is almost as if Vassanji, himself an East
African Asian, wants to steer away from
the politics of the region,
perhaps a wise move.
The Goan socio-political role as Portuguese subjects in British
or German East Africa, poised between the European coloniser and the colonised African, and between
the Hindu, Muslim and Sikh communities of East African
Asians. In many
ways Kenyan Goans
or all East African Goans would make for an interesting Vassanji
book, perhaps entitled “The In-Between
world of East African
Goans”.
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