Culture, Class, Chance and Choice (part 2)
(Part 1 was here)
It is 1985. I am standing in a jam-packed cathedral, attending Mass. I arrived a little late, so I'm at the back of the press of the standing-room-only. Nevertheless, even at my average-American-female height I can see over every head in the room. I am also, immediately on arrival, the focus of every eye. This is because the only other Caucasian in the entire vast edifice is a distinctly European Jesus.
In the curved amphitheater of the sanctuary, Jesus and I are on a level, me at the door, he in his niche behind the font, with his blue robe matching the blue of his eyes, and his beautifully coiffed deep blond hair streaming from a ceramic-white forehead. My fellow worshipers are Nande tribesman, and this impressive church is nestled into the high-altitude foothills of the Ruwenzori Mountains, highlighted against a backdrop of intensely picturesque village paths winding among thatched huts and interspersed with emerald patches of heavily-laden banana trees.
I am a Peace Corps Volunteer in a country now known as the Democratic Republic of the Congo, formerly known as Zaire, formerly known as "the Belgian Congo," originally colonized as "the personal property of King Leopold II," but first known (before all these white people, in effigy and otherwise, arrived) as an unassociated mass of land in the heart of a vast, achingly beautiful, achingly beautifully different patchwork of terrain: seacost, savanna, riverside, mountain range, and deep, deep, deeply impenetrable jungle. Originally, over 200 separate languages were spoken in what is now a purportedly "unified" country. Two hundred different cultures existed, and warred, and traded, and maintained their individual identities, under as dissimilar circumstances as could possible be imagined contiguously located on one continental mass.
Under these extreme historical circumstances, it would be easy to assume that my appearance, even living in a hut "among the people" would be intrusive at best, and entirely unwelcome at worst. But it is not. I am "notre m'zungu," "our white," as claimed with proprietary pride by my host villagers, in that fascinating multi-lingual dialect (a mishmash of colonial French, East African Swahili, and a smattering of other local words) used to communicate with non-tribesman.
In this focal point of the African cultural melting pot, I am a curiosity and a potential source of income and status. I am treated royally whereever I turn: offered the only seat in the vicinity, the best of the meagre repast, the assistance of anyone within eyesight during my rickety bicycle's frequent disintegration on the backroads of this country criss-crossed only by backroads. I am shown friendship and respect far exceeding any treatment I have received before or since. And this is not just a vestige of the colonial past. This open-armed treatment of strangers is a local cultural imperative. It is a part of what these people are.
My unbroken three-year sojourn in central Africa taught me a million lessons in a million areas; gave me a plethora of intense experience like my little reverie while exchanging glances with the European Jesus over the heads of the devout. But perhaps most startling for me can be summarized by this: during in-country language training, attempting to respond to my local trainer's prodding toward sophisticated conversation in French, I halting asked in what ways the country was doing better in its post-colonial phase. She looked me in the eye. "C'etait meuix au temps du Belge," "It was better when the Belgians were here," she said.
It took me a long time to understand, not just why this might be true (even in part), but why she would have said so; and how the very fact of her freedom to say so was indicative of a new source of power in a country sorely in need of indigenous power. As a well-educated, independently-spoken young woman still without partner or children, she was representative of one of the great, rising sources of African power.
I do not know what happened to my formatrice, nor can I say that the plight of my host country has in any way improved since my time there; indeed it is now in perhaps as dire a condition as any since independence.
But if there was no other lesson learned, I can now say (as devoutly as any believer) that where there is youth, and straight-eyed courage to speak the truth, there is more than a modicum of hope.
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