Reinforcements and Industrial Work
It is not the mere preacher that is wanted here. The bishops of Great Britain, collected with all the classic youth of Oxford and Cambridge, would effect nothing by mere talking with the intelligent people of Uganda. It is the practical Christian tutor, who can teach people how to become Christians, cure their diseases, construct dwellings, understand and exemplify agriculture, turn his hand to anything, like a sailor—this is the man who is wanted. Such an one, if he can be found, would become the savior of Africa.—Henry M. Stanley.
During the progress of the land question and the negotiations with the government, important changes were taking place in the personæ of the mission. In June of 1901 we were pleased to receive much-needed reinforcements in the persons of Mr. Levi Doner and Miss Emma Long. Accompanying them were Mr. and Mrs. Jacob Lehman, who were on their way to engage in mission work at the Compounds in Johannesburg. On account of the war they were not yet permitted to enter Johannesburg, so they came to Matopo for a time.
At the same time Brother Isaac Lehman and wife thought it best to go to Cape Town for a rest, as she had not fully recovered from her attack of the fever. We were very sorry to lose so valuable colaborers at this time, for they had the language and experience in mission work, and it always requires time for new missionaries to take hold of the various duties. I especially felt the loss of Brother Lehman, as I was the only one left who could speak to the natives. Brother Doner, however, made rapid strides in the language, and soon acquired a working knowledge of it, and was also a willing and efficient messenger along all lines. Very early in the work he was laid low with fever, but he recovered. Then Sister Long was quite sick for a time. These experiences, coming so early in their missionary career, were somewhat discouraging.
The mission family was steadily increasing. A number of other boys had come to stay at the mission and become pupils and industrial workers. From the very first in receiving boys at the mission station, it was our plan to have them in school three and one-half hours and the rest of the time, which was five or six hours, they were engaged in some industrial work. As the natural inclination of the native is toward laziness and filthiness in personal habits, we were opening the door and taking all who desired to come and giving them a home, our aim being to take them out of their degraded home surroundings and give them the threefold training, spiritual, intellectual, and industrial, all of which seemed necessary to help them become strong, established Christians.
These natives, for sanitary and other reasons, are always given their own separate huts, away from the Europeans; they have their own native food and live their own life. Some of them are appointed to grind and cook their food and do the work of their kitchen. It could not be otherwise in such a country. Even the most civilized natives as a rule prefer to eat by themselves. The missionaries sometimes accept the hospitality of the natives in their homes and eat of the food set before them, but even there the natives will wait until the missionaries have finished eating, or else they will eat in a separate place.
Since the pupils have time to do considerable work, they receive, in addition to food and schooling, a small sum of money sufficient to clothe themselves; and on Saturday afternoon, after washing their clothing, they have the time for recreation and mending their clothing.
Up to this time the industrial work of the boys had been chiefly on the farm and in the gardens; but now a new line of work was being introduced, that of brickmaking. Brother Doner desired to start in this work at least. It was at this time somewhat of an experiment, as the various kinds of soil had to be tested so that he might know which was best suited for this purpose. It was also too late in the season to spend much time in this work. A few thousand of brick were made; and as rains threatened to come early, they were hastily built into a kiln and burnt. A beginning had been made, however, and some knowledge of brickmaking gained.
During November of this year an event occurred which was second to none in the history of the work. I refer to the arrival of Elder and Mrs. Steigerwald, sent out to have charge of the mission.
We had been looking forward and hoping that some one might come in this capacity. In the meantime we were carrying on the work as well as we were able during the nineteen months since the death of Elder Engle. The brother and sister took hold of the work courageously from the first. It is not an easy task to begin mission work in heathen lands, among a strange people, strange tongue, strange surroundings and ways of living. It is no less easy to step into a work already begun amidst such different surroundings and new ways of doing things, and find the work pressing in on all sides. Such were the conditions that met Elder Steigerwald from the first, but it soon became evident that he was equal to the task.
Constant changes in the mission field are trying, both to the people and to the missionaries themselves. Here two had been called away by death, four had returned home (including Brother and Sister Van Blunk), and the two Lehmans and their wives had gone to Cape Town. The people could not help feeling these changes and scarcely knew what to expect. The changes seem to have been unavoidable, yet it makes the people suspicious of those who remain. The natives, like all those in heathen countries, love to think that their missionaries have come to stay and be one with them. The true missionary bears much the same relation to his people as the parent does to the child; for they are his spiritual children. Then too the language is not mastered in one, two, three years, or even in a longer period of time. In fact, many do not master it in a lifetime, so that all these changes could not fail to have their effect on the work and the natives, and render the position of Brother Steigerwald a difficult one.
His first important work was to unite in marriage, on Christmas Day, Brother Doner and Sister Long. There were many more natives present on this occasion than at the previous marriage to witness the ceremony and to congratulate their missionaries.
Money had been forthcoming for permanent buildings which were greatly needed. The huts were not only showing signs of decay, but some were damp and unhealthful during the rainy season, and even became mouldy at times. It was evident that, however convenient and useful they had been in their time, their day was fast passing away, and for the comfort and health of the missionaries something more permanent must be erected. The rains had started before Elder Steigerwald's arrival, so no more bricks could be made until the rains were over. Brother Doner was busy with the farming, and this left Brother Steigerwald free to make preparations for building.
There is an abundance of fine granite stones and slabs in the vicinity; and as the new year of 1902 opened, he had these hauled together for a foundation. During the rainy season, whenever the rains stopped for a time, he built at the foundation of the house. Although he had natives to assist, yet he found the work to be very heavy and taxing to his strength, but by the end of the rainy season he had a most excellent foundation for a house laid. Then he and Brother Doner, with the help of the schoolboys and some other natives, made and burnt a large kiln of bricks and were ready to begin the house.
Matopo Mission House. Front View.
The brethren in Africa can tell you that building on a mission station in the wilds of Africa is quite a different affair from what it is in civilized countries, or even in the cities of Africa. In these latter places, a man, desiring to build, buys his timber, his ready-made brick, and other material. Then the stone masons come and lay the foundation. The bricklayers, carpenters, plumbers, plasterers, and painters all follow in their order, together with their helpers, and the work is completed in an incredibly short space of time. On the mission field all this usually falls to the lot of one man, from the blasting out of the stone for the foundation and the brickmaking until the building is completed. He is mason, bricklayer, carpenter, plumber, plasterer, all in one. That one often is not a trained mechanic, or even a practical one, but many times he comes direct from the farm, schoolroom, or pulpit. With the many duties of a missionary pressing in upon him, sufficient to occupy all his attention, he must in addition undertake the laborious task of building a house, and even make most of the furniture with which it is fitted up.
Some one may inquire, is it not possible to secure skilled workmen to do the building? Yes, in some instances this can be done; but the high cost of living in Africa raises the wages of skilled mechanics to such an extreme height as to make it practically impossible for the missionary to employ them. Again, he has around him raw natives, who need to be taught to work, and his ambition is to do mission work in connection with his building.
Elder Steigerwald was equal to the emergency, and together with the help of Brother Doner and the natives, he completed the house in a little over a year from the time he began to haul the stone. The house is large, having nine good-sized rooms, with a fireplace in each one. There is a broad veranda nearly all around it and an iron roof over the whole, and it is a building that would be a credit to any one. The building is high and dry and has good board floors in four of the rooms, which add much to the healthfulness of it. Brother Steigerwald could no doubt tell you, if he would, of many days of arduous toil, which threatened to undermine his health; of many difficult and perplexing questions which confronted him in the process of construction; of lying awake at night, planning how everything was to be accomplished; especially how he was to build three fireplaces opening into one chimney and all have a good draft—a feat which he most successfully accomplished.
There were natives who lightened some of the heavier parts of the work, but to train these to perform their work properly is often a greater task than to do it one's self. This training must be done, however, if the missionary is faithful to his trust of developing the native character along useful lines as well as in giving him the Gospel. One of the officials, in making a report of the work, stated, "Here, at least, are missionaries who believe in teaching the natives the dignity of labor." This is the course pursued at all our stations. To train them properly is no easy task. It requires much wisdom, patience, firmness, and love. One meets with many discouraging results and often with great ingratitude on the part of those instructed; yet in the end it pays, if natives are ever to be brought to a more civilized plane of living.
There is one thing which operates strongly against the natives respecting labor. The average European, on coming to Africa, even though he may have been a day laborer and hard-working man in the country from which he came, soon sees that the more menial tasks fall to the natives; and when he takes the hoe or pick or shovel, he is told, "We do not do that here. Let the nigger do it and you oversee." The majority do not need a second invitation, and so such work is relegated to his black neighbor. The native soon sees, or thinks that he sees, that the white man regards manual labor as beneath him. This training is exactly what the African finds in his own home. He leaves the distasteful and hard tasks to his wife and the younger members of his family, while he sits down and enjoys himself. He is thus confirmed in his belief that labor is degrading.
Not so with the missionary. He works continually along many lines, and seeks to teach the native by his example, as well as by precept, the dignity of labor, and that only indolence, dirt, vice, and kindred evils are degrading. It is true that on account of climatic conditions and the many duties falling continually to men and women on the mission field, they are obliged, as their field of labor widens, to leave many lines of work to the natives they have in training. If they did not do this the spiritual part of the work and their own health would greatly suffer in consequence.
Perhaps some one might ask, Do those ignorant blacks ever learn to be cleanly and do their work properly? Yes, some of them respond in a surprisingly short period of time to faithful, energetic, yet patient training, and become real helpers to the missionary, both in the house and outside. Some, in addition to handling the oxen on the farm, also learn to use hammer, saw, chisel, and plane, and work side by side with white mechanics in certain lines of work.
While the house was being built at the Matopo Mission, Matshuba, still quite a young lad, was an interested spectator of everything that was done, and he himself did carefully whatever he was able to perform. When he found a small piece of lumber which was not likely to be used, he would say, "Mufundisi [Missionary], may I have this?" If permission was granted he carefully put it away, but said nothing. After several pieces had been obtained, he asked permission to use tools and work-shop on Saturday afternoon, when other work was stopped. He worked away in the shop, asking questions of no one. After a few weeks had passed he finally surprised us by showing a neatly-made chair, patterned after one that had been purchased in town. He gradually learned to do all kinds of work, as well as to build himself a good dwelling house.
There are almost insurmountable difficulties, however, in the way of teaching the trades to the natives as a means of earning money. The cry of the country is for industrial schools and for native skilled labor, but almost in the same breath the European will tell you that he will not work side by side with the native in the same line of work. A gentleman in Bulawayo had a contract for a fine, large building. His mechanics were white, while the blacks were the attendants. Being in need of more skilled labor, he sent south to the more civilized portion of the country for a native mechanic, and of course paid his way to Bulawayo. The white mechanics absolutely refused to work with this native and threatened to strike. The only course left for the contractor was to pay the native some wages and his fare home. This was no heathen native, but one who had grown up amid civilized surroundings, and no doubt his parents also were civilized.
We do not wish to criticise such mechanics, for here, in a land where the blacks so far outnumber the white population, there are many things to be considered. But with these facts staring the missionary in the face, there is little inducement for him to spend a great deal of time in training natives. The only course left which will give the native any chance at all in some sections of the country is for a contractor to have all native mechanics. He might then be employed by the more broad-minded Europeans, but be boycotted by others. Notwithstanding these difficulties, industrial training in its broadest sense is very important on the mission field, and it is encouraged by the governments. It enables the natives to improve their condition and way of living and to earn more money.
While these changes and the industrial training were in progress, the intellectual and spiritual part of the work was not neglected. New boys were continually coming, and some who came during these years were destined to be of help in after years. First was Nyamzana, who began to follow the Lord before coming as a boarder. Although not so quick in books as some, yet he was a faithful and devoted Christian, never giving his missionaries any uneasiness as to his spiritual standing. There were also Nkwidini, Mlobeka, and Mahlenkle. The last named was a nephew of the late king, and he had begun to attend school when the Lehmans were teaching at the kraal of the chief. He was an exceptional native, most steady and unassuming, ready and willing for any task assigned him. I have mentioned these names because they with others already referred to were among our future evangelists and teachers. Nor do I wish to forget Kolisa, a son of Buka, whom we visited up in the hills.
Not all, however, continued to remain at the mission. Some left, never to return. Others went away to work for a time, that they might obtain more money and then return again to enter school. The new boys as they came generally showed a desire to leave their old heathen lives and become Christians. Others were a cause of great anxiety to us. There were times of heart-searching and crying out to God, which showed that His Spirit was still at work in their hearts. One after another would come and confess their temptations and failures, and ask for prayer and help that they might be more victorious over evil. Some would receive definite help and blessing, while others seemed, for some reason, unable to take hold of the Lord by faith. Often we would feel greatly encouraged over the progress some were making, and look forward to their becoming able helpers and soul-winners for Him, only to have our hopes and expectations suddenly dashed to the ground. This was all a part of our training as missionaries. The Lord was teaching us by these experiences to take our eyes off individuals and fix them upon Him. He was also giving us sufficient encouragement, day by day, through some who were steadfast, to enable us to realize that our labor was not in vain for the Lord. There were a number in the inquirers' class, and in July, 1902, three more were baptized by Brother Steigerwald. Of this number were Ndhlalambi and Nyamazana.
The attendance at school was not as satisfactory as could be desired. The authority of the parents being paramount in the home, if there was anything to be done, such as digging in the gardens, herding, keeping the animals from the gardens, or running errands, the children must stay at home and attend to it. An early morning school was also started for those who could not attend at midday, and this enabled some of the herdboys to attend.
The parents were especially opposed to their daughters attending school, because they became unwilling to marry the old men to whom they were betrothed. As we mentioned previously, several girls did come to stay at the mission. One of them was Ganukisa, a daughter of the king. She was a very nice, modest girl and proved a great help in many ways. She also became a Christian and member of the Church. Another girl, Zwadini, ran off from home twice and came to us, imploring us to save her from the man her parents were forcing her to marry. We tried to buy her freedom, but to no avail, and she finally was forced to return home and marry the choice of her parents. At this time we had no right by law to interfere in these matters, however much we longed to free some of these dear girls from their lives of slavery. It required time and prayer and much looking to God before a certain amount of freedom of choice was granted the daughters, and then it came through an action of the government.
In the school some were making good progress. English and some other branches had been added to the curriculum, but the Bible continued to be the chief Textbook, and some were acquiring a fair understanding of it. Natives have generally a keenness of discernment and a clear grasp of the subject, so that it is necessary for the teacher to be well prepared for any question that may arise. The one who was first at the mission was a philosopher and a keen thinker. Nothing seemed to escape him. I have heard him deliver most excellent sermons and bring far more out of a Sunday-school lesson than the ordinary teacher. One day in reading the book of Isaiah, he came to the eighteenth chapter. He knows nothing about Ethiopia, but after he had finished reading, I inquired what people the prophet referred to. He thought for a moment and then exclaimed, "I believe he means us, the black people."