SOME GENERAL REMARKS
The writer’s main object has been to demonstrate the fact that the
tribes under review possess a system of natural religion more elaborate
than was hitherto suspected, and he must frankly admit that, although
living for some years in close touch with these natives, he had no idea
of the extent and variety of the ceremonial connected with the tabu
beliefs, sacrifice, and other cognate branches of their beliefs. The
light which the inquiry has thrown upon the complex nature of a
native’s life is somewhat of a revelation. It should serve as a warning
to rash reformers who consider that so-called pagan heathendom can be
abolished by a stroke of the pen. This attitude should most certainly
be avoided in Africa as much as in India. The beliefs of an African are
as real to him as those of a Buddhist, although they may belong to
different and more primitive plane of thought.
The influence of the spirits, or the belief in their influence which in
fact comes to the same thing, is, as it were, the real key to a close
understanding of the native mind.
The native mind is so permeated with these beliefs, and they
consequently have such a profound effect on his actions that, until
this point has been thoroughly grasped, we are bound to be perpetually
brought face to face with absolute enigmas.
Progressive Europeans are at times apt to sneer at native beliefs and
to feel very impatient with them; there is no doubt that, generally
speaking, these beliefs tend to check progress and development, as we
understand them. Although this cannot be denied, we must not lose sight
of the fact that, on the whole, they undoubtedly act as moral
restraints and perform in very much the same way the functions which a
dogmatic religion fulfils among people of a higher culture.
Even if Government formally abolished the ceremonial by legislation,
the belief would not be affected one iota; each people has to reckon
with its own gods, and before the indigenous religion is officially
discountenanced, the ruling power must be sure that it has something
better and equally suited to the native mind to put in the place of a
faith it tries to displace. Otherwise materialism will result, and the
effect of this negation of faith, and freedom from all moral restraint
upon a savage would be most disastrous.
There is practical evidence of this in the criminal tendencies evinced
by numbers of natives who have drifted into the up-country towns in
British East Africa and cut themselves adrift from their tribal life.
To what extent the progress of Christianity will supply discipline and
fit the spiritual needs of a people at this stage of culture is not yet
quite clear. While not opposing missionary effort, it would therefore
appear to be imperative to study carefully their present beliefs and
not give the impression of trying to crush them; at the same time, with
the influence based on the knowledge acquired, the people could be
gradually induced to give up any repugnant features and retain the
better elements of their ritual.
It is not suggested that this is a policy of finality, but it is
important at this juncture to avoid the spread of an impression that
the Europeans have set out to crush the deep-seated and cherished
natural religion which the natives now possess. The spread of an idea
of this character will do as much as anything to alienate the
sympathies of the blacks and may prove a cause of serious antagonism.
The need for higher philosophy will gradually spread, but let the
craving come from within.
It is of great interest to note how readily the more intelligent elders
respond to inquiry into their beliefs once they are convinced that it
is undertaken in the proper spirit, and nothing convinces them so much
of the bona fides of our administrative intentions as a sympathetic
study of their customs and a demonstration of one’s knowledge of them.
It is therefore maintained that the study of these questions is not
merely academic but one of the greatest practical value to the
administrator, the missionary, and the colonist, as well as the
student.
It is interesting to show how these questions may frequently affect the
colonist. It is well known that the Kikuyu people form the bulk of the
labour supply of the upland colonists in British East Africa, and
complaints are often received from employers of its capricious nature.
Upon investigation it was found that, apart from the natural ebb and
flow of this supply, the charge of caprice was well founded, i.e.,
there were many cases of desertion, often without any suspicion of
ill-treatment; further, in some cases it was discovered that this
desertion was traceable to a belief on the part of the individual that
it was necessary to go away to get dawa, which is the general local
synonym for medicine, whether of the nature of drugs or magical in
character. The question then arose as to why such frequent calls
occurred, and it was a long time before a definite clue could be
obtained, but the principles gradually unfolded and became clear and
were found to rest on the necessity of obtaining ceremonial
purification to free the individual from either a thahu or the impurity
left by a death in the family, as has been described in this work. It
is in fact difficult at first to believe how complex a native’s social
life may be. It may not be immediately obvious how a knowledge of these
beliefs can ameliorate the difficulty, but the point is that if a man
deserts without leave he breaks his contract of service and dare not
venture back for a long time in case he should be identified and
punished, whereas if he knows that his master understands his beliefs
he will probably go and tell him and ask if he can go away for a day or
so and carry out the necessary ceremonies, and will then usually come
back. It may be a little tiresome to the master, but the better feeling
and mutual confidence which is induced pays in every way. This is not
mere theory, for the men who do get into close touch with their
employees lose very few, and can generally get more men than they
require. This is merely quoted as an example of the practical value of
ethnological inquiry in daily life, which after all is not a bad
working test.
The method employed in collecting the material has been to discuss the
questions with as many responsible elders as possible, and compare and
correct the statements so obtained. It has been a work of great
interest, though often very tedious, but probably more tedious to the
informer than to the recorder.
There is one warning which it is desired to impress upon persons living
in the country and who have opportunities of research, and that is that
the last word has not been said upon these questions, and it is hoped
that these observations will only encourage further research and the
keenest criticism. It must be remembered that very few of the
ceremonials described in this book have been witnessed by Europeans,
and if they have, they have not been observed and described by eyes
trained to note the important features, and it may well happen that
with the best intentions the elders may have from time to time omitted
some point which, when accurately described, may throw a flood of light
upon an apparently obscure point in the ritual. This is where the
district officer and the missionary can, if they choose, play such an
important part; we have many missionaries who possess a thorough
knowledge of the vernaculars of the tribes, and district officers who,
if not such good linguists, are in intimate touch with these people;
these men have many chances if they would only train themselves for the
task. Up to the time of the war signs of a renaissance were not
wanting, however, and administrative officers and others were yearly
taking more and more scientific interest in their people, and one of
the missionary societies, it is said, formed a committee for the study
of native customs. It is to be feared that the war has indirectly
checked this branch of scientific study, and the activities of many
observers, who before its occurrence promised to develop a flair for
this kind of research, have temporarily ceased. A very marked need at
present is greater sympathetic appreciation from high quarters.
Further, local assistance with regard to the publication of
observations is essential. Few signs of such support are, however,
visible at present in many of our colonies. Missionary endeavour in
this field is particularly welcome, but if a word of advice will not be
resented, these observers must realise the necessity of caution in
collecting observations of pagan customs from persons who have been for
some time in close contact with their teaching, which often has the
effect of causing their pupils to ridicule time-honoured ceremonial.
Moreover, missionaries are, as a rule, only in close touch with the
rising generation who are not initiated in the procedure, and have
little to do with the elders of the tribe.