G. Standing instructions to every medical officer to give attention to the subject from the physiological point of view, within his area and to furnish a half-yearly report to the Principal Medical Officer. These reports would be annotated by the P. M. O., who, reviewing the whole evidence, would give his report. Specific instances raised by any medical officer, might if necessary be referred to the permanent committee above mentioned.
H. A yearly report to be furnished by the Chairman of the permanent committee, and by the P. M. O. respectively, to the local Government, and published in the Official Gazette.
I. Maintenance of the prohibitory line under amalgamation; and its deflection southwards in the Eastern Province in order to keep from the influence of the trade, the northern portions of the Eastern Province where the trade has, up to now, not, or barely, penetrated.
J. Gradual, very gradual, introduction of direct taxation in the Central and Eastern Provinces, working upwards from the coast line—preceded by full explanations, and the calling together of District Chiefs and Heads of Houses for purposes of discussion. In the Western Province, where direct taxation by the British Government would be a violation of Native law and of Treaties and Arrangements, a policy (sketched in Part II.) of re-constituting according to native law, the old Yoruba Kingdom, and reviving through the Alafin, the tribute which in native law is due to him, and eventually controlling the expenditure of the proceeds through the Alafin and the heads of the various Yoruba States. These respective proceedings being taken with the object of gradually making us independent, or virtually independent, of taxation on spirits as a source of revenue.
That is, broadly, the constructive policy I venture to recommend. It might have to be modified here and there. But in its main lines I believe it to be sound.
On the main issue I would say this. The Southern Nigeria Administration stands for high ideals and good government, sound native policy, preservation of native authority and land tenure. In my belief the untruthful and malignant charges brought against it are weakening that for which the Administration stands. This is a grave danger, and one’s sense of justice revolts at allegations made against an Administration the bulk of whose officials are doing good work under many difficulties. It is bad for the Empire and for the forces making for just native government within the Empire, that public opinion should be led to believe that Southern Nigeria is a thing to be ashamed of rather than to be proud of—which ought legitimately, on the facts, to be the case.
It is bad for public policy and the integrity of public life that a Commission of Inquiry should be dragged in the mud when it has recorded the truth.
It is Imperially foolish, and essentially unjust in itself, that the natives of Nigeria should be represented as degraded and demoralized, helpless creatures, when they are nothing of the kind. They resent it, and it is untrue. The propagation of continuous untruths about a native race will sooner or later lead that native race to be held in such low estimation, that it will be persecuted and unjustly dealt by. This picture drawn of this race, strengthens, in public opinion, the various forces which are bent upon perpetuating the legend of the African half-child and half-devil, which is so great an obstacle to sane public views at home, and, therefore, in the ultimate resort to sane policy in Africa.
If the Colonial Office is driven to prohibition or any violent step of that sort, direct taxation must immediately follow in order to raise revenue, and that will mean the massacre of thousands of innocent people. It will also lead to the destruction of palm trees, which will impoverish the country and lower trade; to the stoppage of all export in cereals, the surplus crop being used to produce fermented liquors, and thus, again, to the impoverishment of the country and possibly to the shortage of crops, with the resultant scarcity of food supply; to the creation of illicit stills and the production of a crude liquor full of impurities, and, consequently, very harmful in effects. The Nigerian population of the south must have liquor of some sort. It requires it, like every race does, that is not naturally a teetotal race, which the Nigerian race has never been. To stop drinking is impossible—nor, perhaps, is it desirable if it were possible, especially in the forest zone which is more or less under water for six months in the year. Anyway, it cannot be done. The Nigerians do not over-drink. They are much more sober than we are—that is incontestable. They occasionally drink more than is good for them at weddings, etc. (just as many people do in this country), and at their religious feasts. But they did that (since feasting and drinking has always been part and parcel of the religious stage of humanity the Nigerians are now in—part of the cult of the fertilizing spirit of nature) long before we knew they existed.
The danger of increasing over-indulgence in drink by “educated” natives is a very real one. But “trade spirits” have nothing to do with this. The secret of this tendency is to be found in the false ideal of Christianity which is propagated by many of the missionaries and the denationalizing tendencies which appear to be inseparable, on the present system, from our religious and educationary influences.