Hopes and Impediments: Selected Essays

And the intimate profundity of that look he gave me when he received his hurt remains to this day in my memory—like a claim of distant kinship affirmed in a supreme moment.11

It is important to note that Conrad, careful as ever with his words, is concerned not so much about “distant kinship” as about someone laying a claim on it. The black man lays a claim on the white man which is well-nigh intolerable. It is the laying of this claim which frightens and at the same time fascinates Conrad, “the thought of their humanity—like yours … Ugly.”

The point of my observations should be quite clear by now, namely that Joseph Conrad was a thoroughgoing racist. That this simple truth is glossed over in criticisms of his work is due to the fact that white racism against Africa is such a normal way of thinking that its manifestations go completely unremarked. Students of Heart of Darkness will often tell you that Conrad is concerned not so much with Africa as with the deterioration of one European mind caused by solitude and sickness. They will point out to you that Conrad is, if anything, less charitable to the Europeans in the story than he is to the natives, that the point of the story is to ridicule Europe’s civilizing mission in Africa. A Conrad student

informed me in Scotland that Africa is merely a setting for the disintegration of the mind of Mr. Kurtz.

Which is partly the point. Africa as setting and backdrop which eliminates the African as human factor. Africa as a metaphysical battlefield devoid of all recognizable humanity, into which the wandering European enters at his peril. Can nobody see the preposterous and perverse arrogance in thus reducing Africa to the role of props for the break-up of one petty European mind? But that is not even the point. The real question is the dehumanization of Africa and Africans which this age-long attitude has fostered and continues to foster in the world. And the question is whether a novel which celebrates this dehumanization, which depersonalizes a portion of the human race, can be called a great work of art. My answer is: No, it cannot. I do not doubt Conrad’s great talents. Even Heart of Darkness has its memorably good passages and moments:

The reaches opened before us and closed behind, as if the forest had stepped leisurely across the water to bar the way for our return.

Its exploration of the minds of the European characters is often penetrating and full of insight. But all that has been more than fully discussed in the last fifty years. His obvious racism has, however, not been addressed. And it is high time it was!

Conrad was born in 1857, the very year in which the first Anglican missionaries were arriving among my own people in Nigeria. It was certainly not his fault that he lived his life at a time when the reputation of the black man was at a particularly low level. But even after due allowances have been made for all the influences of contemporary prejudice on his sensibility, there remains still in Conrad’s attitude a residue of antipathy to black people which his peculiar psychology alone can explain. His own account of his first encounter with a black man is very revealing:

A certain enormous buck nigger encountered in Haiti fixed my conception of blind, furious, unreasoning rage, as manifested in the human animal to the end of my days. Of the nigger I used to dream for years afterwards.12

Certainly Conrad had a problem with niggers. His inordinate love of that word itself should be of interest to psychoanalysts. Sometimes his fixation on blackness is equally interesting, as when he gives us this brief description: “A black figure stood up, strode on long black legs, waving long black arms”13—as though we might expect a black figure striding along on black legs to wave white arms! But so unrelenting is Conrad’s obsession.

As a matter of interest, Conrad gives us in A Personal Record what amounts to a companion piece to the buck nigger of Haiti. At the age of sixteen Conrad encountered his first Englishman in Europe. He calls him “my unforgettable Englishman” and describes him in the following manner:

[his] calves exposed to the public gaze … dazzled the beholder by the splendour of their marble-like condition and their rich tone of young ivory … The light of a headlong, exalted satisfaction with the world of men … illumined his face … and triumphant eyes. In passing he cast a glance of kindly curiosity and a friendly gleam of big, sound, shiny teeth … his white calves twinkled sturdily.14

Irrational love and irrational hate jostling together in the heart of that talented, tormented man. But whereas irrational love may at worst engender foolish acts of indiscretion, irrational hate can endanger the life of the community. Naturally, Conrad is a dream for psychoanalytic critics. Perhaps the most detailed study of him in this direction is by Bernard C. Meyer, M.D. In his lengthy book, Dr. Meyer follows every conceivable lead (and sometime inconceivable ones) to explain Conrad. As an example, he gives us long disquisitions on the significance of hair and hair-cutting in Conrad. And yet not even one word is spared for his attitude to black people. Not even the discussion of Conrad’s antisemitism was enough to spark off in Dr. Meyer’s mind those other dark and explosive thoughts. Which only leads one to surmise that Western psychoanalysts must regard the kind of racism displayed by Conrad as absolutely normal despite the profoundly important work done by Frantz Fanon in the psychiatric hospitals of French Algeria.

Whatever Conrad’s problems were, you might say he is now safely dead. Quite true. Unfortunately, his heart of darkness plagues us still. Which is why an offensive and deplorable book can be described by a serious scholar as “among the half-dozen greatest short novels in the English language.” And why it is today perhaps the most commonly prescribed novel in twentieth-century literature courses in English departments of American universities.

There are two probable grounds on which what I have said so far may be contested. The first is that it is no concern of fiction to please people about whom it is written. I will go along with that. But I am not talking about pleasing people. I am talking about a book which parades in the most vulgar fashion prejudices and insults from which a section of mankind has suffered untold agonies and atrocities in the past and continues to do so in many ways and many places today. I am talking about a story in which the very humanity of black people is called in question.

Secondly, I may be challenged on the grounds of actuality. Conrad, after all, did sail down the Congo in 1890 when my own father was still a babe in arms. How could I stand up more than fifty years after his death and purport to contradict him? My answer is that as a sensible man I will not accept just any traveller’s tales solely on the grounds that I have not made the journey myself. I will not trust the evidence even of a man’s very eyes when I suspect them to be as jaundiced as Conrad’s. And we also happen to know that Conrad was, in the words of his biographer, Bernard C. Meyer, “notoriously inaccurate in the rendering of his own history.”15

But more important by far is the abundant testimony about Conrad’s savages which we could gather if we were so inclined from other sources and which might lead us to think that these people must have had other occupations besides merging into the evil forest or materializing out of it simply to plague Marlow and his dispirited band. For as it happened, soon after Conrad had written his book an event of far greater consequence was taking place in the art world of Europe. This is how Frank Willett, a British art historian, describes it:

Gauguin had gone to Tahiti, the most extravagant individual act of turning to a non-European culture in the decades immediately before and after 1900, when European artists were avid for new artistic experiences, but it was only about 1904–5 that African art began to make its distinctive impact. One piece is still identifiable; it is a mask that had been given to Maurice Vlaminck in 1905. He records that Derain was “speechless” and “stunned” when he saw it, bought it from Vlaminck and in turn showed it to Picasso and Matisse, who were also greatly affected by it. Ambroise Vollard then borrowed it and had it cast in bronze … The revolution of twentieth century art was under way!16

The mask in question was made by other savages living just north of Conrad’s River Congo. They have a name too: the Fang people, and are without a doubt among the world’s greatest masters of the sculptured form. The event Frank Willett is referring to marked the beginning of cubism and the infusion of new life into European art that had run completely out of strength.

The point of all this is to suggest that Conrad’s picture of the peoples of the Congo seems grossly inadequate even at the height of their subjection to the ravages of King Leopold’s International Association for the Civilization of Central Africa.

Travellers with closed minds can tell us little except about themselves. But even those not blinkered, like Conrad, with xenophobia, can be astonishingly blind. Let me digress a little here. One of the greatest and most intrepid travellers of all time, Marco Polo, journeyed to the Far East from the Mediterranean in the thirteenth century and spent twenty years in the court of Kublai Khan in China. On his return to Venice he set down in his book entitled Description of the World his impressions of the peoples and places and customs he had seen. But there were at least two extraordinary omissions in his account. He said nothing about the art of printing, unknown as yet in Europe but in full flower in China. He either did not notice it at all or, if he did, failed to see what use E

urope could possibly have for it. Whatever the reason, Europe had to wait another hundred years for Gutenberg. But even more spectacular was Marco Polo’s omission of any reference to the Great Wall of China, nearly four thousand miles long and already more than one thousand years old at the time of his visit. Again, he may not have seen it; but the Great Wall of China is the only structure built by man which is visible from the moon!17 Indeed, travellers can be blind.

As I said earlier Conrad did not originate the image of Africa which we find in his book. It was and is the dominant image of Africa in the Western imagination and Conrad merely brought the peculiar gifts of his own mind to bear on it. For reasons which can certainly use close psychological inquiry, the West seems to suffer deep anxieties about the precariousness of its civilization and to have a need for constant reassurance by comparison with Africa. If Europe, advancing in civilization, could cast a backward glance periodically at Africa trapped in primordial barbarity it could say with faith and feeling: There go I but for the grace of God. Africa is to Europe as the picture is to Dorian Gray—a carrier on to whom the master unloads his physical and moral deformities so that he may go forward, erect and immaculate. Consequently, Africa is something to be avoided just as the picture has to be hidden away to safeguard the man’s jeopardous integrity. Keep away from Africa, or else! Mr. Kurtz of Heart of Darkness should have heeded that warning and the prowling horror in his heart would have kept its place, chained to its lair. But he foolishly exposed himself to the wild irresistible allure of the jungle and lo! the darkness found him out.

In my original conception of this essay I had thought to conclude it nicely on an appropriately positive note in which I would suggest from my privileged position in African and Western cultures some advantages the West might derive from Africa once it rid its mind of old prejudices and began to look at Africa not through a haze of distortions and cheap mystifications but quite simply as a continent of people—not angels, but not rudimentary souls either—just people, often highly gifted people and often strikingly successful in their enterprise with life and society. But as I thought more about the stereotype image, about its grip and pervasiveness, about the wilful tenacity with which the West holds it to its heart; when I thought of the West’s television and cinema and newspapers, about books read in its schools and out of school, of churches preaching to empty pews about the need to send help to the heathen in Africa, I realized that no easy optimism was possible. And there was in any case something totally wrong in offering bribes to the West in return for its good opinion of Africa. Ultimately the abandonment of unwholesome thoughts must be its own and only reward. Although I have used the word “wilful” a few times here to characterize the West’s view of Africa, it may well be that what is happening at this stage is more akin to reflex action than calculated malice. Which does not make the situation more but less hopeful.

The Christian Science Monitor, a paper more enlightened than most, once carried an interesting article written by its Education Editor on the serious psychological and learning problems faced by little children who speak one language at home and then go to school where something else is spoken. It was a wide-ranging article taking in Spanish-speaking children in America, the children of migrant Italian workers in Germany, the quadrilingual phenomenon in Malaysia and so on. And all this while the article speaks unequivocally about language. But then out of the blue sky comes this:

In London there is an enormous immigration of children who speak Indian or Nigerian dialects, or some other native language.18

I believe that the introduction of “dialects,” which is technically erroneous in the context, is almost a reflex action caused by an instinctive desire of the writer to downgrade the discussion to the level of Africa and India. And this is quite comparable to Conrad’s withholding of language from his rudimentary souls. Language is too grand for these chaps; let’s give them dialects!

In all this business a lot of violence is inevitably done not only to the image of despised peoples but even to words, the very tools of possible redress. Look at the phrase “native language” in the Christian Science Monitor excerpt. Surely the only native language possible in London is Cockney English. But our writer means something else—something appropriate to the sounds Indians and Africans make!

Although the work of redressing which needs to be done may appear too daunting, I believe it is not one day too soon to begin. Conrad saw and condemned the evil of imperial exploitation but was strangely unaware of the racism on which it sharpened its iron tooth. But the victims of racist slander who for centuries have had to live with the inhumanity it makes them heir to have always known better than any casual visitor, even when he comes loaded with the gifts of a Conrad.

This is an amended version of the second Chancellor’s Lecture at the University of Massachusetts, Amherst, February 1975; later published in the Massachusetts Review, vol. 18, no. 4, winter 1977, Amherst.