|When the Right Hand Washes the Left (page 4)|
|Hundreds of 23-year-old spies
Life at Nsukka was not always the easiest thing in the world, and the friendships I talk of so cavalierly were not the work of a day. Our group arrived at Nsukka shortly after the Peace Corps first big publicity break, the famous Post Card Incident, which was still very much on Nigerian minds. We were always treated with a sense of natural friendliness and hospitality, but there was also quite a bit of understandable mistrust. Nigeria became a nation only in 1960, and the present university generation is one bred on the struggle for independence and the appropriate slogans and attitudes. I tended to feel guilty rather than defensive, except when the accusations were patently ridiculous, such as the idea that we were all master spires hundred of 23-year-old master spies or when facts were purposefully ignored, as in the statement that the Peace Corps was run by the CIA. America is a large, rich, powerful, feared and envied nation; Nigeria is a new country naturally jealous of its independence and autonomy. All things considered, I am a little amazed at the openness and frankness of our receptions.
There were other problems. Many Nigerians have an overdeveloped sense of status and found it hard to believe that we were paid practically nothing. Many reasoned that because we lived in the dormitories with the students instead of in big houses as the rest of the faculty, we must be second-raters, or misfits that America was fobbing off on them. But insofar as we made names for ourselves as good teachers and made ourselves accessible as people (something that few of my friends had ever known a white man to do), our eventual acceptance into the community was assured. Shortly after our arrival a petition circulated among the students asking the administration to dismiss the Peace Corps. Months later student grievances erupted into a riot that forced the school to close down for more than two weeks, but in the long list of grievances, the Peace Corp was not now mentioned.
I do not wish to imply that we won them over; indeed, I think they won us over in the final analysis. Its just that the intransigence of our preconceptions of ourselves and others gradually dissolved into a kind of affectionate confusion. Ideas often try to live a life of their own, independent of and separate from the people and objects with which they supposedly deal. In the intellect alone they are self-proliferating, like fungus under glass, without regard for what the weather is doing outside. But the kind of personal contact we had with Nigerians helped break up the false buttressing of formal thought, and when that happens, personal friction creates a warmth conducive to further understanding and not a heat with which to light incendiary fires. A glass of beer can make the difference between families and worthy opponents.
I was at first surprised by how little I felt the presence of any racial feeling in Nigeria. What little I did notice had a kind of second-hand quality, as if it were merely a principled identification with the American Negro or a historical commitment. Though well-informed about civil rights events in the United States, most Nigerians I talked to showed little understanding of the state of mind of the American Negro as differentiated from themselves. Most Nigerians have had little contact with hardcore prejudice backed by social force. They have good reason to resent, sometimes to hate, the white man in Africa, but they have never been subjected as people to the kind of daily and life-long injustice that confronts the American Negro.