The Malay Archipelago, Volume 1 / The Land of the Orang-utan and the Bird of Paradise; A Narrative of Travel, with Studies of Man and Nature

by Alfred Russel Wallace

On catechising evenings the schoolmaster was a great man, preaching and teaching for three hours at a stretch much in the style of an English ranter. This was pretty cold work for his auditors, however warming to himself; and I am inclined to think that these native teachers, having acquired facility of speaking and an endless supply of religious platitudes to talk about, ride their hobby rather hard, without much consideration for their flock. The Missionaries, however, have much to be proud of in this country. They have assisted the Government in changing a savage into a civilized community in a wonderfully short space of time. Forty years ago the country was a wilderness, the people naked savages, garnishing their rude houses with human heads. Now it is a garden, worthy of its sweet native name of "Minahasa." Good roads and paths traverse it in every direction; some of the finest coffee plantations in the world surround the villages, interspersed with extensive rice-fields more than sufficient for the support of the population.

The people are now the most industrious, peaceable, and civilized in the whole Archipelago. They are the best clothed, the best housed, the best fed, and the best educated; and they have made some progress towards a higher social state. I believe there is no example elsewhere of such striking results being produced in so short a time—results which are entirely due to the system of government now adopted by the Dutch in their Eastern possessions. The system is one which may be called a "paternal despotism." Now we Englishmen do not like despotism—we hate the name and the thing, and we would rather see people ignorant, lazy, and vicious, than use any but moral force to make them wise, industrious, and good. And we are right when we are dealing with men of our own race, and of similar ideas and equal capacities with ourselves. Example and precept, the force of public opinion, and the slow, but sure spread of education, will do everything in time, without engendering any of those bitter feelings, or producing any of that servility, hypocrisy, and dependence, which are the sure results of despotic government. But what should we think of a man who should advocate these principles of perfect freedom in a family or a school? We should say that he was applying a good, general principle to a case in which the conditions rendered it inapplicable—the case in which the governed are in an admitted state of mental inferiority to those who govern them, and are unable to decide what is best for their permanent welfare. Children must be subjected to some degree of authority, and guidance; and if properly managed they will cheerfully submit to it, because they know their own inferiority, and believe their elders are acting solely for their good. They learn many things the use of which they cannot comprehend, and which they would never learn without some moral and social, if not physical, pressure. Habits of order, of industry, of cleanliness, of respect and obedience, are inculcated by similar means. Children would never grow up into well-behaved and well-educated men, if the same absolute freedom of action that is allowed to men were allowed to them. Under the best aspect of education, children are subjected to a mild despotism for the good of themselves and of society; and their confidence in the wisdom and goodness of those who ordain and apply this despotism, neutralizes the bad passions and degrading feelings, which under less favourable conditions are its general results.

Now, there is not merely an analogy—there is in many respects an identity of relation between master and pupil or parent and child on the one hand, and an uncivilized race and its civilized rulers on the other. We know (or think we know) that the education and industry, and the common usages of civilized man, are superior to those of savage life; and, as he becomes acquainted with them, the savage himself admits this. He admires the superior acquirements of the civilized man, and it is with pride that he will adopt such usages as do not interfere too much with his sloth, his passions, or his prejudices. But as the willful child or the idle schoolboy, who was never taught obedience, and never made to do anything which of his own free will he was not inclined to do, would in most cases obtain neither education nor manners; so it is much more unlikely that the savage, with all the confirmed habits of manhood and the traditional prejudices of race, should ever do more than copy a few of the least beneficial customs of civilization, without some stronger stimulus than precept, very imperfectly backed by example.

If we are satisfied that we are right in assuming the government over a savage race, and occupying their country, and if we further consider it our duty to do what we can to improve our rude subjects and raise them up towards our own level, we must not be too much afraid of the cry of "despotism" and "slavery," but must use the authority we possess to induce them to do work which they may not altogether like, but which we know to be an indispensable step in their moral and physical advancement. The Dutch have shown much good policy in the means by which they have done this. They have in most cases upheld and strengthened the authority of the native chiefs, to whom the people have been accustomed to render a voluntary obedience; and by acting on the intelligence and self-interest of these chiefs, have brought about changes in the manners and customs of the people, which would have excited ill-feeling and perhaps revolt, had they been directly enforced by foreigners.

In carrying out such a system, much depends upon the character of the people; and the system which succeeds admirably in one place could only be very partially worked out in another. In Minahasa the natural docility and intelligence of the race have made their progress rapid; and how important this is, is well illustrated by the fact, that in the immediate vicinity of the town of Menado are a tribe called Banteks, of a much less tractable disposition, who have hitherto resisted all efforts of the Dutch Government to induce them to adopt any systematic cultivation. These remain in a ruder condition, but engage themselves willingly as occasional porters and labourers, for which their greater strength and activity well adapt them.

No doubt the system here sketched seems open to serious objection. It is to a certain extent despotic, and interferes with free trade, free labour, and free communication. A native cannot leave his village without a pass, and cannot engage himself to any merchant or captain without a Government permit. The coffee has all to be sold to Government, at less than half the price that the local merchant would give for it, and he consequently cries out loudly against "monopoly" and "oppression." He forgets, however, that the coffee plantations were established by the Government at great outlay of capital and skill; that it gives free education to the people, and that the monopoly is in lieu of taxation. He forgets that the product he wants to purchase and make a profit by, is the creation of the Government, without whom the people would still be savages. He knows very well that free trade would, as its first result, lead to the importation of whole cargoes of arrack, which would be carried over the country and exchanged for coffee. That drunkenness and poverty would spread over the land; that the public coffee plantations would not be kept up; that the quality and quantity of the coffee would soon deteriorate; that traders and merchants would get rich, but that the people would relapse into poverty and barbarism. That such is invariably the result of free trade with any savage tribes who possess a valuable product, native or cultivated, is well known to those who have visited such people; but we might even anticipate from general principles that evil results would happen.

If there is one thing rather than another to which the grand law of continuity or development will apply, it is to human progress. There are certain stages through which society must pass in its onward march from barbarism to civilization. Now one of these stages has always been some form or other of despotism, such as feudalism or servitude, or a despotic paternal government; and we have every reason to believe that it is not possible for humanity to leap over this transition epoch, and pass at once from pure savagery to free civilization. The Dutch system attempts to supply this missing link, and to bring the people on by gradual steps to that higher civilization, which we (the English) try to force upon them at once. Our system has always failed. We demoralize and we extirpate, but we never really civilize. Whether the Dutch system can permanently succeed is but doubtful, since it may not be possible to compress the work of ten centuries into one; but at all events it takes nature as a guide, and is therefore, more deserving of success, and more likely to succeed, than ours.

There is one point connected with this question which I think the Missionaries might take up with great physical and moral results. In this beautiful and healthy country, and with abundance of food and necessaries, the population does not increase as it ought to do. I can only impute this to one cause. Infant mortality, produced by neglect while the mothers are working in the plantations, and by general ignorance of the conditions of health in infants. Women all work, as they have always been accustomed to do. It is no hardship to them, but I believe is often a pleasure and relaxation. They either take their infants with them, in which case they leave them in some shady spot on the ground, going at intervals to give them nourishment, or they leave them at home in the care of other children too young to work. Under neither of these circumstances can infants be properly attended to, and great mortality is the result, keeping the increase of population far below the rate which the general prosperity of the country and the universality of marriage would lead us to expect. This is a matter in which the Government is directly interested, since it is by the increase of the population alone that there can be any large and permanent increase in the production of coffee. The Missionaries should take up the question because, by inducing married women to confine themselves to domestic duties, they will decidedly promote a higher civilization, and directly increase the health and happiness of the whole community. The people are so docile and so willing to adopt the manners and customs of Europeans, that the change might be easily effected by merely showing them that it was a question of morality and civilization, and an essential step in their progress towards an equality with their white rulers.

After a fortnight's stay at Rurúkan, I left that pretty and interesting village in search of a locality and climate more productive of birds and insects. I passed the evening with the Controlleur of Tondano, and the next morning at nine, left in a small boat for the head of the lake, a distance of about ten miles. The lower end of the lake is bordered by swamps and marshes of considerable extent, but a little further on, the hills come down to the water's edge and give it very much the appearance of a greet river, the width being about two miles. At the upper end is the village of Kakas, where I dined with the head man in a good house like those I have already described; and then went on to Langówan, four miles distant over a level plain. This was the place where I had been recommended to stay, and I accordingly unpacked my baggage and made myself comfortable in the large house devoted to visitors. I obtained a man to shoot for me, and another to accompany me the next day to the forest, where I was in hopes of finding a good collecting ground.

In the morning after breakfast I started off, but found I had four miles to walk over a wearisome straight road through coffee plantations before I could get to the forest, and as soon as I did so, it came on to rain heavily and did not cease until night. This distance to walk every day was too far for any profitable work, especially when the weather was so uncertain. I therefore decided at once that I must go further on, until I found someplace close to or in a forest country. In the afternoon my friend Mr. Bensneider arrived, together with the Controlleur of the next district, called Belang, from whom I learned that six miles further on there was a village called Panghu, which had been recently formed and had a good deal of forest close to it; and he promised me the use of a small house if I liked to go there.