Life Times Stories Part 22

The newspapers, prohibited by Section 4 of the Protection of Information Act of 1982 and Section 29 of the Internal Security Act of 1982 from publishing anything they might learn about the extent of the damage, how and by whom it was caused, and not permitted to take photographs at the scene itself, t.i.tillated circulation with human interest stories (Bouncing Baby Boy Delivered by Candlelight) and, keeping the balance of a fine semantic nuance above the level where words break the law, recalled the number, nature and relative successes of similar acts of urban sabotage in the current year as compared with those of the two preceding years. It was all a.n.a.lysed academically, the way military strategists fight past wars on paper. There were maps with arrows indicating point of infiltration of saboteurs from neighbouring states, and broken lines in heavy type culminating in black stars: the conjectured route taken from point of entry to target. Sometimes the route by which the saboteurs probably made their escape, afterwards, was marked. Others had been caught, killed while security forces were giving chase, or put on trial. The sentence of death by hanging was pa.s.sed and executed, in one or two cases.

The Prime Minister had been scheduled to make a major speech in a farming const.i.tuency where a by-election was to be held. Instead of having to counter dissatisfaction with his agricultural policy, he was able to call upon support from all sections of the community to meet the threat from beyond our borders that was always ready to strike at our country. He did not need to, nor did he mention this latest attack on its vitals, which had happened only three days before the speech; his face, composed somewhere between a funeral and a stryddag, was enough to put complaints about beef and maize prices to shame.

The release of official statements lags behind what people in the know come to know. A good journalist must have his contacts in both the regular police force and the security police. A manhunt was on, routine roadblocks and a close watch on all airports and border posts were being maintained: there was to be no further information supplied to the public while important leads were being followed. The important leads everyone knew what those were. Another routine in such cases: a number of people, mostly blacks, had been detained even more promptly than normal power supplies could be restored, and were under interrogation, day after day, night after night, during which a name extorted by an agony of fear and solitude, and if that didn't bring results, by the infliction of physical pain, might or might not be that of someone who would attempt to blow up a power station. John Vorster Square and its suburban and rural annexes were working at optimum capacity. But Sergeant Marais Chapman had been taken off interrogation duty and sent with a couple of black security men to question people within a cordon of the area in which the towers of the power station were the veld landmark. One of the good journalists knew, without being able to publish a word in the meantime (the story was on file) that the police had been to the Indian at the store, who did not recognise any of the photographs they showed him, and that they had visited all plots and farms, questioning black labourers. It was in the course of these visits that they found an empty house, a deserted yard, at Plot 185 Koppiesdrif, where an old man with some story about being there to weed his mealie patch told them this was Baas Kleynhans's place but the oubaas was dead and the boys that worked there now, they had gone away two weeks ago, and the white people who were living in the house, last week he saw the missus but now this time when he came to weed his mealies, they were gone, too. The old man gave the name of the baas who looked after the farm now Baas Kleynhans was dead. So Naas Klopper out of nowhere! found the police sitting in Klopper's Eiendoms Beperk, waiting to ask what he could tell them about the Kleynhans place.

The journalist interviewed him shortly after. He wanted to talk to Klopper's wife, as well, because Klopper let slip that the white couple had 'taken us for a ride', they'd even had (the refreshment grew in proportion to the deception) a meal at the house his wife had felt sorry for the girl, who was pregnant. But Mrs Naas did not want to give an interview to the English press; they would always twist in a nasty way something innocent that Afrikaners said. She did, however, talk to a nice young man from one of the Afrikaans papers, serving him coffee and those very same b.u.t.termilk rusks she'd baked and taken along to the young couple just after they'd moved in. She described again, as she had to the police, what the black looked like who had come from the yard, for a moment, with a tool or something (she couldn't quite remember) in his hand. Just like any other black young, wearing jeans that were a bit smart, yes, for a farm boy. He hadn't said anything. The white girl hadn't spoken to him. But she was fl.u.s.tered when Mrs Naas out of kindness, that's all, the girl said she was a foreigner remarked she hoped the boy wasn't some loafer who'd come to the back door. Rosser their name was. They seemed such polite young people. Whenever she got to that point in her story, Mrs Naas was stopped by a long quavering sigh, as if somebody had caught her by the throat. She and whomever she was telling the tale to would look at one another in silence a moment; the journalist was not excepted. Something alien was burning slowly, like a stick of incense fuming in this room, Mrs Naas's split-level lounge, which had been so lovingly constructed, the slasto fireplace chosen stone by stone by Naas himself, the beasts whose skins covered the bar-stools shot by him, the tapestry made st.i.tch by st.i.tch by Mrs Naas in security against the rural poverty of the past and in certainty that these objects and artefacts were what civilisation is.

Mrs Naas being a woman, being artistic notices things more than a man does, Naas Klopper advised the police. It was Mrs Naas's description of the girl and the young man that they took back to compare with their files and photographs at John Vorster, and to use in the interrogations that, if they couldn't always wring words from the obdurate (and sometimes you couldn't get a sound out of these people, no matter what you did to them) might reveal an involuntary change of expression that made it worthwhile to press on for recognition, names, evidence of collusion. So it was the police had in their files, the journalist had in his article (biding its time for a Sunday front page), a description of the wanted white couple as a blond bearded man in his twenties and a young pregnant woman. The journalist had no description of any blacks who had taken part in the sabotage attack, although it was known that the actual job was done by blacks. It was the involvement of whites that was the newsworthy angle; one white revolutionary was worth twenty blacks.

If it was detrimental to state security to allow publication of any details about the saboteurs, it was useful to use certain details of the attack to impress upon the public evidence of what threatened them. Let State Information pick up the saboteurs' weapons and hold these at citizens' heads: that's the way to shut any big mouths asking awkward questions about why they had come to be threatened everyone'd be quick enough to agree, then, they must give the Prime Minister, to save their skins, anything he demanded. A photograph of a cache of arms was released to all newspapers; AKM a.s.sault rifles, limpet mines with detonators and timing devices of the type it had been established had blown up part of the power station, defensive and offensive hand grenades with detonators, several hundred rounds of ammunition. Some Dragonov sniper rifles, actually from a different, earlier cache, were thrown in for added effect, as a piece of greenery gives the final touch to a floral arrangement. The sites on which these arms were discovered were not shown, but it was stated that some had been buried in the veld at a hideout among bushes where the saboteurs appeared to have lived prior to the attack, and some had been stored in the garage of a house on a plot. The 'reinforced' outhouse was thought to be an a.r.s.enal on which more than one group of saboteurs had drawn. A biscuit tin displayed in a corner of the photograph contained ammunition. When Mrs Naas Klopper saw it she gave a cry of recognition. There was the child with the puppy and the roses; her own biscuit tin, in which she had made the offering of rusks.

A baboon has been found dead in a lane.

The stench of decay led some children to it while they were roller skating. Its right arm was shattered and its fur tarred with blackened blood. Now somebody got a photograph of it, before the Baca munic.i.p.al street-cleaners' gang were persuaded by a fifty-cent bonsella to take the carca.s.s away on Monday morning.

n.o.body wants to publish the photograph. The dead baboon was found the Sunday an attempt was made to blow up the power station. The sabotage attack filled the newspapers and has given people other preoccupations; after all, some of the suburbs the creature had made uneasy were without electricity for eighteen hours.

It has been identified as a young, full-grown, male Chacma baboon. Only a baboon, after all; not an orang-outan, not a chimpanzee just a native species.

The Kleynhans Place has now been photographed by newspapermen for papers published in English, Afrikaans and Zulu for specific readerships, black, white and in-between, and for the international press. It has acquired a capital 'P' to distinguish its ominous status as a proper noun, the name of a threat within the midst of the community of law and order. If the Kleynhans Place can exist, undetected, a farming plot like any other on the books of Klopper's Eiendoms Beperk, what is left of the old, secure life?

Investigating the Kleynhans Place attack the police found two mattresses on the floor in the house, as well as two beds; old newspapers going back many weeks to that story about a monkey seen by some kids while they were swimming. Nothing there to work on. The only thing the white couple seemed to have forgotten was a home-made musical instrument, a sort of saxophone. (That was not ranged along with the exhibit of arms in the photograph released by the Security Chief to the press.) The Security Branch has searched its files for a political suspect known to have been a former musician. It is obvious the instrument was made by a black a certain naive ingenuity, the kind of thing blacks manage to put together out of bits of junk in a mine compound or while serving long prison sentences. Contact with the Prisons Department in charge of Robben Island has brought the information that similar objects are sometimes made by the long-term politicals held there. This particular piece of work incorporated tin rings from beer cans (plenty of those found in the kitchen) and cartridges that match those in the cache of live ammunition.

Quite early on in their investigations the police released the information that one of the four people two whites and two blacks it has been established were responsible for the Kleynhans Place attack, was apprehended on the Swaziland border and killed in a shoot-out with the police. No policeman was injured in this incident. A guard at the power station lost two fingers but no other personnel were injured by the explosion, and there was no loss of life among personnel or public. The old man who had visited the Kleynhans Place to watch the progress of his mealie patch was brought to the police mortuary to look at the corpse of the dead black man. The face was in a state to be recognised although there wasn't much left of the body. He identified the face as that of one of the farm boys who had worked for the white missus he had seen on the Kleynhans Place; this old man was therefore the key link in the investigation, proving beyond doubt that the white couple had set up house for the purpose of providing cover and a safe place for all four to plan the attack, and to store the weapons and ammunition required. (Mr Naas Klopper has testified that an open shed had been audaciously turned into a magazine with a steel door.) The two black men posed as farm labourers until a few days before the attack, when they moved to an old, abandoned mine-working near the power station. Blankets, the remains of fast-food packets, marked their occupation out there in the veld.

n.o.body knows who the saboteurs, alive or dead, really are. There are names, yes as the investigation has proceeded, as the interrogations at John Vorster yield results, there have been names. On the wrist of the dead man there was a cheap chain bracelet with a small plaque, engraved 'Gende', and it has been established that this was one of the names of a man known as 'Eddie', 'Maxwell' or 'David Koza'. He had been among thousands detained in the riots of '76, as a schoolboy. He had left the country uncounted, when released; no one knew when he had gone and no one knows when he came back.

The white pair were not married. There is no such couple as Mr and Mrs Charles Rosser, who sat there shyly in Mrs Naas's lovely home. The Afrikaans first name, 'Anna', was not the girl's name. A Mr and Mrs Watson, living quietly in Port Elizabeth, who haven't seen her for years she changed 'out of all recognition' through political views they couldn't tolerate named her twenty-nine years ago 'for joy' at the birth of a little daughter. So far as they are aware she has never been to Australia. 'Charles' was christened Winston Derocher one of those sentimental slips these politicals make, eh, coming as close as to call himself 'Rosser', when he must have known informants in England would supply John Vorster with a file on him!

The second black man, the survivor, has been identified as Zachariah Makakune, also know as Sidney Tluli. He is believed to have infiltrated from exile several times, and to have been responsible for other acts of sabotage, none of which involved loss of life, before the Kleynhans Place attack. But his luck must run out some day; he will kill or be killed. It was hoped that he had died in one of the South African Defence Force's attacks over the borders on African National Congress men given asylum in neighbouring countries, but it was discovered that the Defence Force was misinformed; he had moved house, and it was new tenants, a building worker and his family, citizens of that country who had never been beyond its borders, who had been machine-gunned in their beds in his place.

So n.o.body really knows who he was, the one who died after the Kleynhans Place attack, nor whom they believed themselves to be, the three who survived and disappeared. n.o.body really knows which names mark the ident.i.ty each has accepted within himself. And even this is not known fully to himself: all that brought him to this pa.s.s; this place, this time, this ident.i.ty he feels. 'Charles', sometime lover of Joy, 'Charlie', brother of 'Vusi' and 'Eddie' Winston Derocher, given his father's hero's name as first name, does not know that his distant French ancestor, de Rocher, founding a family too confused by the linguistic and cultural exchanges of treks and intermarriage to keep records, was a missionary who, like himself, lived by a.s.sertion of brotherhood another kind outside the narrow community of his skin. 'Vusi' does not know that the rotgut liquor bottle he found with the trade name Hatherley Distillery came from Die Eerste Fabriek, approved by President Paul Kruger, the prototype factory on the veld where 'Vusi's' own great-grandfather worked for the little money that was to become the customary level of wages for blacks, when the mining camp was proclaimed a town, a city, a great industrial complex.

Dr Grahame Fraser-Smith, looking back in fancy into the eyes of hominid evolution on a golf course, was ignorant of a more recent stage that had gone into his making. He doesn't know he is descended, only three human generations back, from a housemaid, Maisie McCulloch, who was imported by a mining magnate to empty the slops in a late Victorian colonial mansion now declared a national monument, and who left this position to be taken over by blacks, herself opening a brothel for all races in Jeppe Street.

No one has ever found out who let the baboon loose.

The sacred member of the ape family, the work of art in the munic.i.p.al art gallery, has both a known and a hidden provenance. It is authenticated as an eighteenth-century European copy of a seventh-century statue from Mllapuram, India. The old lady who donated it had migrated to South Africa to escape racial persecution in Europe. She was not aware of the rarity of her gift, and thought she was making a display of generous patronage of the arts without sacrificing anything valuable in the private cache of European culture she had saved, along with her own life, from destruction.

The mine-working where Eddie and Vusi hid, that Charles identified as belonging to the turn of the nineteenth century, is in fact far, far older. It goes back further than anything in conventional or alternative history, or even oral tradition, back to the human presences who people anthropology and archaeology, to the hands that shaped the objects or fired the charcoal which may be subjected to carbon tests. No one knows that with the brief occupation of Vusi and Eddie, and the terrible tools that were all they had to work with, a circle was closed; because before the gold-rush prospectors of the 1890s, centuries before time was measured, here, in such units, there was an ancient mine-working out there, and metals precious to men were discovered, dug and smelted, for themselves, by black men.

Jump.

Once Upon a Time.

Someone has written to ask me to contribute to an anthology of stories for children. I reply that I don't write children's stories; and he writes back that at a recent congress/book fair/seminar a certain novelist said every writer ought to write at least one story for children. I think of sending a postcard saying I don't accept that I 'ought' to write anything.

And then last night I woke up or rather was wakened without knowing what had roused me.

A voice in the echo chamber of the subconscious?

A sound.

A creaking of the kind made by the weight carried by one foot after another along a wooden floor. I listened. I felt the apertures of my ears distend with concentration. Again: the creaking. I was waiting for it; waiting to hear if it indicated that feet were moving from room to room, coming up the pa.s.sage to my door. I have no burglar bars, no gun under the pillow, but I have the same fears as people who do take these precautions, and my window panes are thin as rime, could shatter like a winegla.s.s. A woman was murdered (how do they put it) in broad daylight in a house two blocks away, last year, and the fierce dogs who guarded an old widower and his collection of antique clocks were strangled before he was knifed by a casual labourer he had dismissed without pay.

I was staring at the door, making it out in my mind rather than seeing it, in the dark. I lay quite still a victim already but the arrhythmia of my heart was fleeing, knocking this way and that against its body-cage. How finely tuned the senses are, just out of rest, sleep! I could never listen intently as that in the distractions of the day; I was reading every faintest sound, identifying and cla.s.sifying its possible threat.

But I learnt that I was to be neither threatened nor spared. There was no human weight pressing on the boards, the creaking was a buckling, an epicentre of stress. I was in it. The house that surrounds me while I sleep is built on undermined ground; far beneath my bed, the floor, the house's foundations, the stopes and pa.s.sages of gold mines have hollowed the rock, and when some face trembles, detaches and falls, three thousand feet below, the whole house shifts slightly, bringing uneasy strain to the balance and counterbalance of brick, cement, wood and gla.s.s that hold it as a structure around me. The misbeats of my heart tailed off like the last m.u.f.fled flourishes on one of the wooden xylophones made by the Chopi and Tsonga migrant miners who might have been down there, under me in the earth at that moment. The stope where the fall was could have been disused, dripping water from its ruptured veins; or men might now be interred there in the most profound of tombs.

I couldn't find a position in which my mind would let go of my body release me to sleep again. So I began to tell myself a story; a bedtime story.

In a house, in a suburb, in a city, there were a man and his wife who loved each other very much and were living happily ever after. They had a little boy, and they loved him very much. They had a cat and a dog that the little boy loved very much. They had a car and a caravan trailer for holidays, and a swimming pool which was fenced so that the little boy and his playmates would not fall in and drown. They had a housemaid who was absolutely trustworthy and an itinerant gardener who was highly recommended by the neighbours. For when they began to live happily ever after they were warned, by that wise old witch, the husband's mother, not to take on anyone off the street. They were inscribed in a medical benefit society, their pet dog was licensed, they were insured against fire, flood damage and theft, and subscribed to the local Neighbourhood Watch, which supplied them with a plaque for their gates lettered YOU HAVE BEEN WARNED over the silhouette of a would-be intruder. He was masked; it could not be said if he was black or white, and therefore proved the property owner was no racist.

It was not possible to insure the house, the swimming pool or the car against riot damage. There were riots, but these were outside the city, where people of another colour were quartered. These people were not allowed into the suburb except as reliable housemaids and gardeners, so there was nothing to fear, the husband told the wife. Yet she was afraid that some day such people might come up the street and tear off the plaque YOU HAVE BEEN WARNED and open the gates and stream in . . . Nonsense, my dear, said the husband, there are police and soldiers and tear gas and guns to keep them away. But to please her for he loved her very much and buses were being burned, cars stoned, and schoolchildren shot by the police in those quarters out of sight and hearing of the suburb he had electronically controlled gates fitted. Anyone who pulled off the sign YOU HAVE BEEN WARNED and tried to open the gates would have to announce his intentions by pressing a b.u.t.ton and speaking into a receiver relayed to the house. The little boy was fascinated by the device and used it as a walkie-talkie in cops and robbers play with his small friends.

The riots were suppressed, but there were many burglaries in the suburb and somebody's trusted housemaid was tied up and shut in a cupboard by thieves while she was in charge of her employers' house. The trusted housemaid of the man and wife and little boy was so upset by this misfortune befalling a friend left, as she herself often was, with responsibility for the possessions of the man and his wife and the little boy that she implored her employers to have burglar bars attached to the doors and windows of the house and an alarm system installed. The wife said, She is right, let us take heed of her advice. So from every window and door in the house where they were living happily ever after they now saw the trees and sky through bars, and when the little boy's pet cat tried to climb in by the fanlight to keep him company in his little bed at night, as it customarily had done, it set off the alarm keening through the house.

The alarm was often answered it seemed by other burglar alarms, in other houses, that had been triggered by pet cats or nibbling mice. The alarms called to one another across the gardens in shrills and bleats and wails that everyone soon became accustomed to, so that the din roused the inhabitants of the suburb no more than the croak of frogs and musical grating of cicadas' legs. Under cover of the electronic harpies' discourse intruders sawed the iron bars and broke into homes, taking away hi-fi equipment, television sets, ca.s.sette players, cameras and radios, jewellery and clothing, and sometimes were hungry enough to devour everything in the refrigerator or paused audaciously to drink the whisky in the cabinets or patio bars. Insurance companies paid no compensation for single malt, a loss made keener by the property owner's knowledge that the thieves wouldn't even have been able to appreciate what it was they were drinking.

Then the time came when many of the people who were not trusted housemaids and gardeners hung about the suburb because they were unemployed. Some importuned for a job: weeding or painting a roof; anything, baas, madam. But the man and his wife remembered the warning about taking on anyone off the street. Some drank liquor and fouled the street with discarded bottles. Some begged, waiting for the man or his wife to drive the car out of the electronically operated gates. They sat about with their feet in the gutters, under the jacaranda trees that made a green tunnel of the street for it was a beautiful suburb, spoilt only by their presence and sometimes they fell asleep lying right before the gates in the midday sun. The wife could never see anyone go hungry. She sent the trusted housemaid out with bread and tea, but the trusted housemaid said these were loafers and tsot-sis , who would come and tie her up and shut her in a cupboard. The husband said, She's right. Take heed of her advice. You only encourage them with your bread and tea. They are looking for their chance . . . And he brought the little boy's tricycle from the garden into the house every night, because if the house was surely secure, once locked and with the alarm set, someone might still be able to climb over the wall or the electronically closed gates into the garden.

You are right, said the wife, then the wall should be higher. And the wise old witch, the husband's mother, paid for the extra bricks as her Christmas present to her son and his wife the little boy got a s.p.a.ceman outfit and a book of fairy tales.

But every week there were more reports of intrusion: in broad daylight and the dead of night, in the early hours of the morning, and even in the lovely summer twilight a certain family was at dinner while the bedrooms were being ransacked upstairs. The man and his wife, talking of the latest armed robbery in the suburb, were distracted by the sight of the little boy's pet cat effortlessly arriving over the seven-foot wall, descending first with a rapid bracing of extended forepaws down on the sheer vertical surface, and then a graceful launch, landing with swishing tail within the property. The whitewashed wall was marked with the cat's comings and goings; and on the street side of the wall there were larger red-earth smudges that could have been made by the kind of broken running shoes, seen on the feet of unemployed loiterers, that had no innocent destination.

When the man and wife and little boy took the pet dog for its walk round the neighbourhood streets they no longer paused to admire this show of roses or that perfect lawn; these were hidden behind an array of different varieties of security fences, walls and devices. The man, wife, little boy and dog pa.s.sed a remarkable choice: there was the low-cost option of pieces of broken gla.s.s embedded in cement along the top of walls, there were iron grilles ending in lance-points, there were attempts at reconciling the aesthetics of prison architecture with the Spanish Villa style (spikes painted pink) and with the plaster urns of neo-cla.s.sical facades (twelve-inch pikes finned like zigzags of lightning and painted pure white). Some walls had a small board affixed, giving the name and telephone number of the firm responsible for the installation of the devices. While the little boy and the pet dog raced ahead, the husband and wife found themselves comparing the possible effectiveness of each style against its appearance; and after several weeks when they paused before this barricade or that without needing to speak, both came out with the conclusion that only one was worth considering. It was the ugliest but the most honest in its suggestion of the pure concentration-camp style, no frills, all evident efficacy. Placed the length of walls, it consisted of a continuous coil of stiff and shining metal serrated into jagged blades, so that there would be no way of climbing over it and no way through its tunnel without getting entangled in its fangs. There would be no way out, only a struggle getting bloodier and bloodier, a deeper and sharper hooking and tearing of flesh. The wife shuddered to look at it. You're right, said the husband, anyone would think twice . . . And they took heed of the advice on a small board fixed to the wall: Consult DRAGON'S TEETH

The People For Total Security.

Next day a gang of workmen came and stretched the razor-bladed coils all round the walls of the house where the husband and wife and little boy and pet dog and cat were living happily ever after. The sunlight flashed and slashed, off the serrations, the cornice of razor thorns encircled the home, shining. The husband said, Never mind. It will weather. The wife said, You're wrong. They guarantee it's rust-proof. And she waited until the little boy had run off to play before she said, I hope the cat will take heed . . . The husband said, Don't worry, my dear, cats always look before they leap. And it was true that from that day on the cat slept in the little boy's bed and kept to the garden, never risking a try at breaching security.

One evening, the mother read the little boy to sleep with a fairy story from the book the wise old witch had given him at Christmas. Next day he pretended to be the Prince who braves the terrible thicket of thorns to enter the palace and kiss the Sleeping Beauty back to life: he dragged a ladder to the wall, the shining coiled tunnel was just wide enough for his little body to creep in, and with the first fixing of its razor-teeth in his knees and hands and head he screamed and struggled deeper into its tangle. The trusted housemaid and the itinerant gardener, whose 'day' it was, came running, the first to see and to scream with him, and the itinerant gardener tore his hands trying to get at the little boy. Then the man and his wife burst wildly into the garden and for some reason (the cat, probably) the alarm set up wailing against the screams while the bleeding ma.s.s of the little boy was hacked out of the security coil with saws, wire-cutters, choppers, and they carried it the man, the wife, the hysterical trusted housemaid and the weeping gardener into the house.

The Moment Before the Gun Went Off Marais Van der Vyver shot one of his farm labourers, dead. An accident, there are accidents with guns every day of the week children playing a fatal game with a father's revolver in the cities where guns are domestic objects, nowadays, hunting mishaps like this one, in the country but these won't be reported all over the world. Van der Vyver knows his will be. He knows that the story of the Afrikaner farmer regional party leader and commandant of the local security commando shooting a black man who worked for him will fit exactly their version of South Africa, it's made for them. They'll be able to use it in their boycott and divestment campaigns, it'll be another piece of evidence in their truth about the country. The papers at home will quote the story as it has appeared in the overseas press, and in the back-and-forth he and the black man will become those crudely drawn figures on antiapartheid banners, units in statistics of white brutality against the blacks quoted at the United Nations he, whom they will gleefully be able to call 'a leading member' of the ruling party.

People in the farming community understand how he must feel. Bad enough to have killed a man, without helping the party's, the government's, the country's enemies, as well. They see the truth of that. They know, reading the Sunday papers, that when Van der Vyver is quoted saying he is 'terribly shocked', he will 'look after the wife and children', none of those Americans and English, and none of those people at home who want to destroy the white man's power will believe him. And how they will sneer when he even says of the farm boy (according to one paper, if you can trust any of those reporters), 'He was my friend, I always took him hunting with me.' Those city and overseas people don't know it's true: farmers usually have one particular black boy they like to take along with them in the lands; you could call it a kind of friend, yes, friends are not only your own white people, like yourself, you take into your house, pray with in church and work with on the party committee. But how can those others know that? They don't want to know it. They think all blacks are like the big-mouth agitators in town. And Van der Vyver's face, in the photographs, strangely opened by distress everyone in the district remembers Marais Van der Vyver as a little boy who would go away and hide himself if he caught you smiling at him, and everyone knows him now as a man who hides any change of expression round his mouth behind a thick, soft moustache, and in his eyes by always looking at some object in hand, leaf of a crop fingered, pen or stone picked up, while concentrating on what he is saying, or while listening to you. It just goes to show what shock can do; when you look at the newspaper photographs you feel like apologising, as if you had stared in on some room where you should not be.

There will be an inquiry; there had better be, to stop the a.s.sumption of yet another case of brutality against farm workers, although there's nothing in doubt an accident, and all the facts fully admitted by Van der Vyver. He made a statement when he arrived at the police station with the dead man in his bakkie. Captain Beetge knows him well, of course; he gave him brandy. He was shaking, this big, calm, clever son of Willem Van der Vyver, who inherited the old man's best farm. The black was stone dead, nothing to be done for him. Beetge will not tell anyone that after the brandy Van der Vyver wept. He sobbed, snot running on to his hands, like a dirty kid. The Captain was ashamed, for him, and walked out to give him a chance to recover himself.

Marais Van der Vyver left his house at three in the afternoon to cull a buck from the family of kudu he protects in the bush areas of his farm. He is interested in wildlife and sees it as the farmers' sacred duty to raise game as well as cattle. As usual, he called at his shed workshop to pick up Lucas, a twenty-year-old farmhand who had shown mechanical apt.i.tude and whom Van der Vyver himself had taught to maintain tractors and other farm machinery. He hooted, and Lucas followed the familiar routine, jumping on to the back of the truck. He liked to travel standing up there, spotting game before his employer did. He would lean forward, braced against the cab below him.

Van der Vyver had a rifle and .300 ammunition beside him in the cab. The rifle was one of his father's, because his own was at the gunsmith's in town. Since his father died (Beetge's sergeant wrote 'pa.s.sed on') no one had used the rifle and so when he took it from a cupboard he was sure it was not loaded. His father had never allowed a loaded gun in the house; he himself had been taught since childhood never to ride with a loaded weapon in a vehicle. But this gun was loaded. On a dirt track, Lucas thumped his fist on the cab roof three times to signal: look left. Having seen the white-ripple-marked flank of a kudu, and its fine horns raking through disguising bush, Van der Vyver drove rather fast over a pothole. The jolt fired the rifle. Upright, it was pointing straight through the cab roof at the head of Lucas. The bullet pierced the roof and entered Lucas's brain by way of his throat.

That is the statement of what happened. Although a man of such standing in the district, Van der Vyver had to go through the ritual of swearing that it was the truth. It has gone on record, and will be there in the archive of the local police station as long as Van der Vyver lives, and beyond that, through the lives of his children, Magnus, Helena and Karel unless things in the country get worse, the example of black mobs in the towns spreads to the rural areas and the place is burned down as many urban police stations have been. Because nothing the government can do will appease the agitators and the whites who encourage them. Nothing satisfies them, in the cities: blacks can sit and drink in white hotels, now, the Immorality Act has gone, blacks can sleep with whites . . . It's not even a crime any more.

Van der Vyver has a high barbed security fence round his farmhouse and garden which his wife, Alida, thinks spoils completely the effect of her artificial stream with its tree-ferns beneath the jacarandas. There is an aerial soaring like a flagpole in the back yard. All his vehicles, including the truck in which the black man died, have aerials that swing their whips when the driver hits a pothole: they are part of the security system the farmers in the district maintain, each farm in touch with every other by radio, twenty-four hours out of twenty-four. It has already happened that infiltrators from over the border have mined remote farm roads, killing white farmers and their families out on their own property for a Sunday picnic. The pothole could have set off a landmine, and Van der Vyver might have died with his farm boy. When neighbours use the communications system to call up and say they are sorry about 'that business' with one of Van der Vyver's boys, there goes unsaid: it could have been worse.

It is obvious from the quality and fittings of the coffin that the farmer has provided money for the funeral. And an elaborate funeral means a great deal to blacks; look how they will deprive themselves of the little they have, in their lifetime, keeping up payments to a burial society so they won't go in boxwood to an unmarked grave. The young wife is pregnant (of course) and another little one, wearing red shoes several sizes too large, leans under her jutting belly. He is too young to understand what has happened, what he is witnessing that day, but neither whines nor plays about; he is solemn without knowing why. Blacks expose small children to everything, they don't protect them from the sight of fear and pain the way whites do theirs. It is the young wife who rolls her head and cries like a child, sobbing on the breast of this relative and that.

All present work for Van der Vyver or are the families of those who work; and in the weeding and harvest seasons, the women and children work for him, too, carried wrapped in their blankets, on a truck, singing at sunrise to the fields. The dead man's mother is a woman who can't be more than in her late thirties (they start bearing children at p.u.b.erty) but she is heavily mature in a black dress between her own parents, who were already working for old Van der Vyver when Marais, like their daughter, was a child. The parents hold her as if she were a prisoner or a crazy woman to be restrained. But she says nothing, does nothing. She does not look up; she does not look at Van der Vyver, whose gun went off in the truck, she stares at the grave. Nothing will make her look up; there need be no fear that she will look up; at him. His wife, Alida, is beside him. To show the proper respect, as for any white funeral, she is wearing the navy blue and cream hat she wears to church this summer. She is always supportive, although he doesn't seem to notice it; this coldness and reserve his mother says he didn't mix well as a child she accepts for herself but regrets that it has prevented him from being nominated, as he should be, to stand as the party's parliamentary candidate for the district. He does not let her clothing, or that of anyone else gathered closely, make contact with him. He, too, stares at the grave. The dead man's mother and he stare at the grave in communication like that between the black man outside and the white man inside the cab the moment before the gun went off.

The moment before the gun went off was a moment of high excitement shared through the roof of the cab, as the bullet was to pa.s.s, between the young black man outside and the white farmer inside the vehicle. There were such moments, without explanation, between them, although often around the farm the farmer would pa.s.s the young man without returning a greeting, as if he did not recognise him. When the bullet went off what Van der Vyver saw was the kudu stumble in fright at the report and gallop away. Then he heard the thud behind him, and past the window saw the young man fall out of the vehicle. He was sure he had leapt up and toppled in fright, like the buck. The farmer was almost laughing with relief, ready to tease, as he opened his door, it did not seem possible that a bullet pa.s.sing through the roof could have done harm.

The young man did not laugh with him at his own fright. The farmer carried him in his arms, to the truck. He was sure, sure he could not be dead. But the young black man's blood was all over the farmer's clothes, soaking against his flesh as he drove.

How will they ever know, when they file newspaper clippings, evidence, proof, when they look at the photographs and see his face guilty! guilty! they are right! how will they know, when the police stations burn with all the evidence of what has happened now, and what the law made a crime in the past. How could they know that they do not know. Anything. The young black callously shot through the negligence of the white man was not the farmer's boy; he was his son.

The Ultimate Safari The African Adventure Lives On . . . You can do it!

The ultimate safari or expedition

with leaders who know Africa.

-TRAVEL ADVERTIs.e.m.e.nT, Observer, LONDON, 27/11/88 That night our mother went to the shop and she didn't come back. Ever. What happened? I don't know. My father also had gone away one day and never come back; but he was fighting in the war. We were in the war, too, but we were children, we were like our grandmother and grandfather, we didn't have guns. The people my father was fighting the bandits, they are called by our government ran all over the place and we ran away from them like chickens chased by dogs. We didn't know where to go. Our mother went to the shop because someone said you could get some oil for cooking. We were happy because we hadn't tasted oil for a long time; perhaps she got the oil and someone knocked her down in the dark and took that oil from her. Perhaps she met the bandits. If you meet them, they will kill you. Twice they came to our village and we ran and hid in the bush and when they'd gone we came back and found they had taken everything; but the third time they came back there was nothing to take, no oil, no food, so they burned the thatch and the roofs of our houses fell in. My mother found some pieces of tin and we put those up over part of the house. We were waiting there for her that night she never came back.

We were frightened to go out, even to do our business, because the bandits did come. Not into our house without a roof it must have looked as if there was no one in it, everything gone but all through the village. We heard people screaming and running. We were afraid even to run, without our mother to tell us where. I am the middle one, the girl, and my little brother clung against my stomach with his arms round my neck and his legs round my waist like a baby monkey to its mother. All night my first-born brother kept in his hand a broken piece of wood from one of our burnt house-poles. It was to save himself if the bandits found him.

We stayed there all day. Waiting for her. I don't know what day it was; there was no school, no church any more in our village, so you didn't know whether it was a Sunday or a Monday.

When the sun was going down, our grandmother and grandfather came. Someone from our village had told them we children were alone, our mother had not come back. I say 'grandmother' before 'grandfather' because it's like that: our grandmother is big and strong, not yet old, and our grandfather is small, you don't know where he is, in his loose trousers, he smiles but he hasn't heard what you're saying, and his hair looks as if he's left it full of soap suds. Our grandmother took us me, the baby, my first-born brother, our grandfather back to her house and we were all afraid (except the baby, asleep on our grandmother's back) of meeting the bandits on the way. We waited a long time at our grandmother's place. Perhaps it was a month. We were hungry. Our mother never came. While we were waiting for her to fetch us our grandmother had no food for us, no food for our grandfather and herself. A woman with milk in her b.r.e.a.s.t.s gave us some for my little brother, although at our house he used to eat porridge, same as we did. Our grandmother took us to look for wild spinach but everyone else in her village did the same and there wasn't a leaf left.

Our grandfather, walking a little behind some young men, went to look for our mother but didn't find her. Our grandmother cried with other women and I sang the hymns with them. They brought a little food some beans but after two days there was nothing again. Our grandfather used to have three sheep and a cow and a vegetable garden but the bandits had long ago taken the sheep and the cow, because they were hungry, too; and when planting time came our grandfather had no seed to plant.

So they decided our grandmother did; our grandfather made little noises and rocked from side to side, but she took no notice we would go away. We children were pleased. We wanted to go away from where our mother wasn't and where we were hungry. We wanted to go where there were no bandits and there was food. We were glad to think there must be such a place; away.

Our grandmother gave her church clothes to someone in exchange for some dried mealies and she boiled them and tied them in a rag. We took them with us when we went and she thought we would get water from the rivers but we didn't come to any river and we got so thirsty we had to turn back. Not all the way to our grandparents' place but to a village where there was a pump. She opened the basket where she carried some clothes and the mealies and she sold her shoes to buy a big plastic container for water. I said, Gogo, how will you go to church now even without shoes, but she said we had a long journey and too much to carry. At that village we met other people who were also going away. We joined them because they seemed to know where that was better than we did.

To get there we had to go through the Kruger Park. We knew about the Kruger Park. A kind of whole country of animals elephants, lions, jackals, hyenas, hippos, crocodiles, all kinds of animals. We had some of them in our own country, before the war (our grandfather remembers; we children weren't born yet) but the bandits kill the elephants and sell their tusks, and the bandits and our soldiers have eaten all the buck. There was a man in our village without legs a crocodile took them off, in our river; but all the same our country is a country of people, not animals. We knew about the Kruger Park because some of our men used to leave home to work there in the places where white people come to stay and look at the animals.

So we started to go away again. There were women and other children like me who had to carry the small ones on their backs when the women got tired. A man led us into the Kruger Park; are we there yet, are we there yet, I kept asking our grandmother. Not yet, the man said, when she asked him for me. He told us we had to take a long way to get round the fence, which he explained would kill you, roast off your skin the moment you touched it, like the wires high up on poles that give electric light in our towns. I've seen that sign of a head without eyes or skin or hair on an iron box at the mission hospital we used to have before it was blown up.

When I asked the next time, they said we'd been walking in the Kruger Park for an hour. But it looked just like the bush we'd been walking through all day, and we hadn't seen any animals except the monkeys and birds which live around us at home, and a tortoise that, of course, couldn't get away from us. My first-born brother and the other boys brought it to the man so it could be killed and we could cook and eat it. He let it go because he told us we could not make a fire; all the time we were in the park we must not make a fire because the smoke would show we were there. Police, wardens, would come and send us back where we came from. He said we must move like animals among the animals, away from the roads, away from the white people's camps. And at that moment I heard I'm sure I was the first to hear cracking branches and the sound of something parting gra.s.ses and I almost squealed because I thought it was the police, wardens the people he was telling us to look out for who had found us already. And it was an elephant, and another elephant, and more elephants, big blots of dark moved wherever you looked between the trees. They were curling their trunks round the red leaves of the mopane trees and stuffing them into their mouths. The babies leant against their mothers. The almost grown-up ones wrestled like my first-born brother with his friends only they used trunks instead of arms. I was so interested I forgot to be afraid. The man said we should just stand still and be quiet while the elephants pa.s.sed. They pa.s.sed very slowly because elephants are too big to need to run from anyone.

The buck ran from us. They jumped so high they seemed to fly. The warthogs stopped dead, when they heard us, and swerved off the way a boy in our village used to zigzag on the bicycle his father had brought back from the mines. We followed the animals to where they drank. When they had gone, we went to their waterholes. We were never thirsty without finding water, but the animals ate, ate all the time. Whenever you saw them they were eating, gra.s.s, trees, roots. And there was nothing for us. The mealies were finished. The only food we could eat was what the baboons ate, dry little figs full of ants that grow along the branches of the trees at the rivers. It was hard to be like the animals.

When it was very hot during the day we would find lions lying asleep. They were the colour of the gra.s.s and we didn't see them at first but the man did, and he led us back and a long way round where they slept. I wanted to lie down like the lions. My little brother was getting thin but he was very heavy. When our grandmother looked for me, to put him on my back, I tried not to see. My first-born brother stopped talking; and when we rested he had to be shaken to get up again, as if he was just like our grandfather, he couldn't hear. I saw flies crawling on our grandmother's face and she didn't brush them off; I was frightened. I picked a palm leaf and chased them.

We walked at night as well as by day. We could see the fires where the white people were cooking in the camps and we could smell the smoke and the meat. We watched the hyenas with their backs that slope as if they're ashamed, slipping through the bush after the smell. If one turned its head, you saw it had big brown shining eyes like our own, when we looked at each other in the dark. The wind brought voices in our own language from the compounds where the people who work in the camps live. A woman among us wanted to go to them at night and ask them to help us. They can give us the food from the dustbins, she said, she started wailing and our grandmother had to grab her and put a hand over her mouth. The man who led us had told us that we must keep out of the way of our people who worked at the Kruger Park; if they helped us they would lose their work. If they saw us, all they could do was pretend we were not there; they had seen only animals.

Sometimes we stopped to sleep for a little while at night. We slept close together. I don't know which night it was because we were walking, walking, any time, all the time we heard the lions very near. Not groaning loudly the way they did far off. Panting, like we do when we run, but it's a different kind of panting: you can hear they're not running, they're waiting, somewhere near. We all rolled closer together, on top of each other, the ones on the edge fighting to get into the middle. I was squashed against a woman who smelled bad because she was afraid but I was glad to hold tight on to her. I prayed to G.o.d to make the lions take someone on the edge and go. I shut my eyes not to see the tree from which a lion might jump right into the middle of us, where I was. The man who led us jumped up instead, and beat on the tree with a dead branch. He had taught us never to make a sound but he shouted. He shouted at the lions like a drunk man shouting at n.o.body, in our village. The lions went away. We heard them groaning, shouting back at him from far off.

We were tired, so tired. My first-born brother and the man had to lift our grandfather from stone to stone where we found places to cross the rivers. Our grandmother is strong but her feet were bleeding. We could not carry the basket on our heads any longer, we couldn't carry anything except my little brother. We left our things under a bush. As long as our bodies get there, our grandmother said. Then we ate some wild fruit we didn't know from home and our stomachs ran. We were in the gra.s.s called elephant gra.s.s because it is nearly as tall as an elephant, that day we had those pains, and our grandfather couldn't just get down in front of people like my little brother, he went off into the gra.s.s to be on his own. We had to keep up, the man who led us always kept telling us, we must catch up, but we asked him to wait for our grandfather.

So everyone waited for our grandfather to catch up. But he didn't. It was the middle of the day; insects were singing in our ears and we couldn't hear him moving through the gra.s.s. We couldn't see him because the gra.s.s was so high and he was so small. But he must have been somewhere there inside his loose trousers and his shirt that was torn and our grandmother couldn't sew because she had no cotton. We knew he couldn't have gone far because he was weak and slow. We all went to look for him, but in groups, so we too wouldn't be hidden from each other in that gra.s.s. It got into our eyes and noses; we called him softly but the noise of the insects must have filled the little s.p.a.ce left for hearing in his ears. We looked and looked but we couldn't find him. We stayed in that long gra.s.s all night. In my sleep I found him curled round in a place he had tramped down for himself, like the places we'd seen where the buck hide their babies.

When I woke up he still wasn't anywhere. So we looked again, and by now there were paths we'd made by going through the gra.s.s many times, it would be easy for him to find us if we couldn't find him. All that day we just sat and waited. Everything is very quiet when the sun is on your head, inside your head, even if you lie, like the animals, under the trees. I lay on my back and saw those ugly birds with hooked beaks and plucked necks flying round and round above us. We had pa.s.sed them often where they were feeding on the bones of dead animals, nothing was ever left there for us to eat. Round and round, high up and then lower down and then high again. I saw their necks poking to this side and that. Flying round and round. I saw our grandmother, who sat up all the time with my little brother on her lap, was seeing them, too.

In the afternoon the man who led us came to our grandmother and told her the other people must move on. He said, If their children don't eat soon they will die.

Our grandmother said nothing.

I'll bring you water before we go, he told her.

Our grandmother looked at us, me, my first-born brother, and my little brother on her lap. We watched the other people getting up to leave. I didn't believe the gra.s.s would be empty, all around us, where they had been. That we would be alone in this place, the Kruger Park, the police or the animals would find us. Tears came out of my eyes and nose on to my hands but our grandmother took no notice. She got up, with her feet apart the way she puts them when she is going to lift firewood, at home in our village, she swung my little brother on to her back, tied him in her cloth the top of her dress was torn and her big b.r.e.a.s.t.s were showing but there was nothing in them for him. She said, Come.

So we left the place with the long gra.s.s. Left behind. We went with the others and the man who led us. We started to go away, again.

There's a very big tent, bigger than a church or a school, tied down to the ground. I didn't understand that was what it would be, when we got there, away. I saw a thing like that the time our mother took us to the town because she heard our soldiers were there and she wanted to ask them if they knew where our father was. In that tent, people were praying and singing. This one is blue and white like that one but it's not for praying and singing, we live in it with other people who've come from our country. Sister from the clinic says we're two hundred without counting the babies, and we have new babies, some were born on the way through the Kruger Park.

Inside, even when the sun is bright it's dark and there's a kind of whole village in there. Instead of houses each family has a little place closed off with sacks or cardboard from boxes whatever we can find to show the other families it's yours and they shouldn't come in even though there's no door and no windows and no thatch, so that if you're standing up and you're not a small child you can see into everybody's house. Some people have even made paint from ground rocks and drawn designs on the sacks.

Of course, there really is a roof the tent is the roof, far, high up. It's like a sky. It's like a mountain and we're inside it; through the cracks paths of dust lead down, so thick you think you could climb them. The tent keeps off the rain overhead but the water comes in at the sides and in the little streets between our places you can only move along them one person at a time the small kids like my little brother play in the mud. You have to step over them. My little brother doesn't play. Our grandmother takes him to the clinic when the doctor comes on Mondays. Sister says there's something wrong with his head, she thinks it's because we didn't have enough food at home. Because of the war. Because our father wasn't there. And then because he was so hungry in the Kruger Park. He likes just to lie about on our grandmother all day, on her lap or against her somewhere, and he looks at us and looks at us. He wants to ask something but you can see he can't. If I tickle him he may just smile. The clinic gives us special powder to make into porridge for him and perhaps one day he'll be all right.

When we arrived we were like him my first-born brother and I. I can hardly remember. The people who live in the village near the tent took us to the clinic, it's where you have to sign that you've come away, through the Kruger Park. We sat on the gra.s.s and everything was muddled. One sister was pretty with her hair straightened and beautiful high-heeled shoes and she brought us the special powder. She said we must mix it with water and drink it slowly. We tore the packets open with our teeth and licked it all up, it stuck round my mouth and I sucked it from my lips and fingers. Some other children who had walked with us vomited. But I only felt everything in my belly moving, the stuff going down and around like a snake, and hiccups hurt me. Another sister called us to stand in line on the verandah of the clinic but we couldn't. We sat all over the place there, falling against each other; the sisters helped each of us up by the arm and then stuck a needle in it. Other needles drew our blood into tiny bottles. This was against sickness, but I didn't understand, every time my eyes dropped closed I thought I was walking, the gra.s.s was long, I saw the elephants, I didn't know we were away.

But our grandmother was still strong, she could still stand up, she knows how to write and she signed for us. Our grandmother got us this place in the tent against one of the sides, it's the best kind of place there because although the rain comes in, we can lift the flap when the weather is good and then the sun shines on us, the smells in the tent go out. Our grandmother knows a woman here who showed her where there is good gra.s.s for sleeping mats, and our grandmother made some for us. Once every month the food truck comes to the clinic. Our grandmother takes along one of the cards she signed and when it has been punched we get a sack of mealie-meal. There are wheelbarrows to take it back to the tent; my first-born brother does this for her and then he and the other boys have races, steering the empty wheelbarrows back to the clinic. Sometimes he's lucky and a man who's bought beer in the village gives him money to deliver it though that's not allowed, you're supposed to take that wheelbarrow straight back to the sisters. He buys a cold drink and shares it with me if I catch him. On another day, every month, the church leaves a pile of old clothes in the clinic yard. Our grandmother has another card to get punched, and then we can choose something: I have two dresses, two pants and a jersey, so I can go to school.

The people in the village have let us join their school. I was surprised to find they speak our language; our grandmother told me, That's why they allow us to stay on their land. Long ago, in the time of our fathers, there was no fence that kills you, there was no Kruger Park between them and us, we were the same people under our own king, right from our village we left to this place we've come to.

Now that we've been in the tent so long I have turned eleven and my little brother is nearly three although he is so small, only his head is big, he's not come right in it yet some people have dug up the bare ground around the tent and planted beans and mealies and cabbage. The old men weave branches to put up fences round their gardens. No one is allowed to look for work in the towns but some of the women have found work in the village and can buy things. Our grandmother, because she's still strong, finds work where people are building houses in this village the people build nice houses with bricks and cement, not mud like we used to have at our home. Our grandmother carries bricks for these people and fetches baskets of stones on her head. And so she has money to buy sugar and tea and milk and soap. The store gave her a calendar she has hung up on our flap of the tent. I am clever at school and she collected advertising paper people throw away outside the store and covered my schoolbooks with it. She makes my first-born brother and me do our homework every afternoon before it gets dark because there is no room except to lie down, close together, just as we did in the Kruger Park, in our place in the tent, and candles are expensive. Our grandmother hasn't been able to buy herself a pair of shoes for church yet, but she has bought black school shoes and polish to clean them with for my first-born brother and me. Every morning, when people are getting up in the tent, the babies are crying, people are pushing each other at the taps outside and some children are already pulling the crusts of porridge off the pots we ate from last night, my first-born brother and I clean our shoes. Our grandmother makes us sit on our mats with our legs straight out so she can look carefully at our shoes to make sure we have done it properly. No other children in the tent have real school shoes. When we three look at them it's as if we are in a real house again, with no war, no away.

Some white people came to take photographs of our people living in the tent they said they were making a film, I've never seen what that is though I know about it. A white woman squeezed into our s.p.a.ce and asked our grandmother questions which were told to us in our language by someone who understands the white woman's.