The African Roots of War
“In a very real sense Africa is a prime cause of this terrible overturning of civilization which we have lived to see.”
‘Semper novi quid ex Africa,’ cried the Roman proconsul; and he voiced the verdict of forty centuries. Yet there are those who would write world-history and leave out this most marvelous of continents. Particularly to-day most men assume that Africa lies far afield from the centres of our burning social problems, and especially from our present problem of World War.
Yet in a very real sense Africa is a prime cause of this terrible overturning of civilization which we have lived to see; and these words seek to show how in the Dark Continent are hidden the roots, not simply of war to-day but of the menace of wars to-morrow.
Always Africa is giving us something new or some metempsychosis of a world-old thing. On its black bosom arose one of the earliest, if not the earliest, of self-protecting civilizations, and grew so mightily that it still furnishes superlatives to thinking and speaking men. Out of its darker and more remote forest fastnesses, came, if we may credit many recent scientists, the first welding of iron, and we know that agriculture and trade flourished there when Europe was a wilderness.
Nearly every human empire that has arisen in the world, material and spiritual, has found some of its greatest crises on this continent of Africa, from Greece to Great Britain. As Mommsen says, ‘It was through Africa that Christianity became the religion of the world.’ In Africa the last flood of Germanic invasions spent itself within hearing of the last gasp of Byzantium, and it was again through Africa that Islam came to play its great rôle of conqueror and civilizer/
With the Renaissance and the widened world of modern thought, Africa came no less suddenly with her new old gift. Shakespeare’s Ancient Pistol cries, —
A foutre for the world, and worldlings base!
I speak of Africa, and golden joys.
He echoes a legend of gold from the days of Punt and Ophir to those of Ghana, the Gold Coast, and the Rand. This thought had sent the world’s greed scurrying down the hot, mysterious coasts of Africa to the Good Hope of gain, until for the first time a real world-commerce was born, albeit it started as a commerce mainly in the bodies and souls of men.
So much for the past; and now, to-day: the Berlin Conference to apportion the rising riches of Africa among the white peoples met on the fifteenth day of November, 1884. Eleven days earlier, three Germans left Zanzibar (whither they had gone secretly disguised as mechanics), and before the Berlin Conference had finished its deliberations they had annexed to Germany as an area over half as large again as the whole German Empire in Europe. Only in its dramatic suddenness was this undisguised robbery of the land of seven million natives different from the methods by which Great Britain and France got four million square miles each, Portugal three quarters of a million, and Italy and Spain smaller but substantial areas.
The methods by which this continent has been stolen have been contemptible and dishonest beyond expression. Lying treaties, rivers of rum, murder, assassination, mutilation, rape, and torture have marked the progress of Englishman, German, Frenchman, and Belgian on the dark continent. The only way in which the world has been able to endure the horrible tale is by deliberately stopping its ears and changing the subject of conversation while the deviltry went on.
It all began, singularly enough, like the present war, with Belgium. Many of us remember Stanley’s great solution of the puzzle of Central Africa when he traced the mighty Congo sixteen hundred miles from Nyangwe to the sea. Suddenly the world knew that here lay the key to the riches of Central Africa. It stirred uneasily, but Leopold of Belgium was first on his feet, and the result was the Congo Free State—God save the mark! But the Congo Free State, with all its magniloquent heralding of Peace, Christianity, and Commerce, degenerating into murder, mutilation and downright robbery, differed only in degree and concentration from the tale of all Africa in this rape of a continent already furiously mangled by the slave trade. That sinister traffic, on which the British Empire and the American Republic were largely built, cost black Africa no less than 100,000,000 souls, the wreckage of its political and social life, and left the continent in precisely that state of continent in precisely that state of helplessness which invites aggression and exploitation. ‘Color’ became in the world’s thought synonymous with inferiority, ‘Negro’ lost its capitalization, and Africa was another name for bestiality and barbarism.
Thus the world began to invest in color prejudice. The ‘Color Line’ began to pay dividends. For indeed, while the exploration of the valley of the Congo was the occasion of the scramble for Africa, the cause lay deeper. The Franco-Prussian War turned the eyes of those who sought power and dominion away from Europe. Already England was in Africa, cleaning away the debris of the slave trade and half consciously groping toward the new Imperialism. France, humiliated and impoverished, looked toward a new northern African empire sweeping from the Atlantic to the Red Sea. More slowly Germany began to see the dawning of a new day, and, shut out from America by the Monroe Doctrine, looked to Asia and Africa for colonies. Portugal sought anew to make good her claim to her ancient African realm; and thus a continent where Europe claimed but a tenth of the land in 1875, was in twenty-five more years practically absorbed.
Why was this? What was the new call for dominion? It must have been strong, for consider a moment the desperate flames of war that have shot up in Africa in the last quarter of a century: France and England at Fashoda, Italy at Adua, Italy and Turkey in Tripoli, England and Portugal at Delagoa Bay, England, Germany, and the Dutch in South Africa, France and Spain in Morocco, Germany and France in Agadir, and the world at Algeciras.
The answer to this riddle we shall find in the economic changes in Europe. Remember what the nineteenth and twentieth centuries have meant to organized industry in European civilization. Slowly the divine right of the few to determine economic income and distribute the goods and services of the world has been questioned and curtailed. We called the process Revolution in the eighteenth century, advancing Democracy in the nineteenth, and Socialization of Wealth in the twentieth. But whatever we call it, the movement is the same: the dipping of more and grimier hands into the wealth-bag of the nation, until to-day only the ultra stubborn fail to see that democracy in determining income is the next inevitable step to Democracy in political power.
With the waning of the possibility of the Big Fortune, gathered by starvation wage and boundless exploitation of one’s weaker and poorer fellows at home, arose more magnificently the dream of exploitation abroad. Always, of course, the individual merchant had at his own risk and in his own way tapped the riches of foreign lands. Later, special trading monopolies had entered the field and founded empires over-seas. Soon, however, the mass of merchants at home demanded a share in this golden stream; and finally, in the twentieth century, the laborer at home is demanding and beginning to receive a part of his share.
The theory of the new democratic despotism has not been clearly formulated. Most philosophers see the ship of state launched on the broad, irresistible tide of democracy, with only delaying eddies here and there; others, looking closer, are more disturbed. Are we, they ask, reverting to aristocracy and despotism—the rule of might? They cry out and then rub their eyes, for surely they cannot fail to see strengthening democracy all about them?
It is this paradox which has confounded philanthropists, curiously betrayed the Socialists, and reconciled the Imperialists and captains of industry to any amount of ‘Democracy.’ It is this paradox which allows in America the most rapid advance of democracy to go hand in hand in its very centres with increased aristocracy and hatred toward darker races, and which excuses and defends an inhumanity that does not shrink from the public burning of human beings.
Yet the paradox is easily explained: the white workingman has been asked to share the spoil of exploiting ‘chinks and niggers.’ It is no longer simply the merchant prince, or the aristocratic monopoly, or even the employing class, that is exploiting the world: it is the nation; a new democratic nation composed of united capital and labor. The laborers are not yet getting, to be sure, as large a share as they want or will get, and there are still at the bottom large and restless excluded classes. But the laborer’s equity is recognized, and his just share is a matter of time, intelligence, and skillful negotiation.
Such nations it is that rule the modern world. Their national bond is no mere sentimental patriotism, loyalty, or ancestor-worship. It is increased wealth, power, and luxury for all classes on a scale the world never saw before. Never before was the average citizen of England, France, and Germany so rich, with such splendid prospects of greater riches.
Whence comes this new wealth on what does its accumulation depend? It comes primarily from the darker nations of the world—Asia and Africa, South and Central America, the West Indies and the islands of the South Seas. There are still, we may well believe, many parts of white countries like Russia and North Ameirca, not to mention Europe itself, where the older exploitation still holds. But the knell has sounded faint and far, even there. In the lands of darker folk, however, no knell has sounded. Chinese, East Indians, Negroes, and South American Indians are by common consent for governance by white folk and economic subjection to them. To the furtherance of this highly profitable economic dictum has been brought every available resource of science and religion. Thus arises the astonishing doctrine of the natural inferiority of most men to the few, and the interpretation ‘Christian brotherhood’ as meaning anything that one of the ‘brothers’ may at any time want it to mean.
Like all world-schemes, however, this one is not quite complete. First of all, yellow Japan has apparently escaped the cordon of this color bar. This is disconcerting and dangerous to white hegemony. If, of course, Japan would join heart and soul with the whites against the rest of the yellows, browns, and blacks, well and good. There are even good-natured attempts to prove the Japanese ‘Aryan,’ provided they act ‘white.’ But blood is thick, and there are signs that japan does not dream of a world governed mainly by white men. This is the ‘Yellow Peril,’ and it may be necessary, as the German Emperor and many white Americans think, to start a world-crusade against this presumptuous nation which demands ‘white’ treatment.
Then, too, the Chinese have recently shown unexpected signs of independence and autonomy, which may possibly make it necessary to take them into account a few decades hence. As a result, the problem in Asia has resolved itself into a race for ‘spheres’ of economic ‘influence,’ each provided with a more or less ‘open door’ for business opportunity. This reduces the danger of open class between European nations, and gives the yellow folk such chance for desperate unarmed resistance as was shown by China’s repulse of the Six Nations of Bankers. There is still hope among some whites that conservative North China and the radical South may in time come to blows and allow actual white dominion.
One thing, however, is certain: Africa is prostrate. There at least are few signs of self-consciousness that need at present be heeded. To be sure, Abyssinia must be wheedled, and in America and the West Indies Negroes have attempted futile steps toward freedom; but such steps have been pretty effectually stopped (save through the breech of ‘miscegenation’), although the ten million Negroes in the United States need, to many men’s minds, careful watching and ruthless repression.
Thus the white European mind has worked, and worked the more feverishly because Africa is the Land of the Twentieth Century. The world knows something of the gold and diamonds of South Africa, the cocoa of Angola, and Nigeria, the rubber and ivory of the Congo, and the palm oil of the West Coast. But does the ordinary citizen realize the extraordinary economic advances of Africa and, too, of black Africa, in recent years? E. T. Morel, who knows his Africa better than most white men, has shown us how the export of palm oil from West Africa has grown from 283 tons in 1800, to 80,000 tons in 1913, which together with by-products is worth to-day $60,000,000 annually. He shows how native Gold Coat labor, unsupervised, has come to head the cocoa-producing countries of the world with an export of 89,000,000 pounds (weight not money) annually. He shows how the cotton crop of Uganda has risen from 3000 bales in 1909 to 50,000 bales in 1914; and he says that France and Belgium are no more remarkable in the cultivation of their land than the Negro province of Kano. The trade of Abyssinia amounts to only $10,000,000 a year, but it is its infinite possibility of growth that is making the nations crowd to Adis Abeda. All these things are but beginnings; ‘but tropical Africa and its peoples are being brought more irrevocably each year into the vortex of the economic influences that sway the western world.’ There can be no doubt of the economic possibilities of Africa in the near future. There are not only the well-known and traditional products, but boundless chances in a hundred different directions, and above all, there is a throng of human beings who, could they once be reduced to the docility and steadiness of Chinese coolie or of seventeenth and eighteenth century European laborers, would furnish to their masters a spoil exceeding the gold-haunted dreams of the most modern of Imperialists.
This, then, is the real secret of that desperate struggle for Africa which began in 1877 and is now culminating. Economic dominion outside Africa has, of course, played its part, and we were on the verge of the partition of Asia when Asiatic shrewdness warded it off. America was saved from direct political dominion by the Monroe Doctrine. Thus, more and more, the Imperialists have concentrated on Africa.
The greater the concentration the more deadly the rivalry. From Fasoda to Agadir, repeatedly the spark has been applied to the European magazine and a general conflagration narrowly averted. We speak of the Balkans as the storm-centre of Europe and the cause of war, but this is mere habit. The Balkans are convenient for occasions, but the ownership of materials and men in the darker world is the real prize that is setting the nations of Europe at each other’s throats to-day.
The present world war is, then, the result of jealousies engendered by the recent rise of armed national associations of labor and capital whose aim is the exploitation of the wealth of the world mainly outside the European circle of nations. These associations, grown jealous and suspicious at the division of the spoils of trade-empire, are fighting to enlarge their respective shares; they look for expansion, not in Europe but in Asia, and particularly in Africa. ‘We want no inch of French territory,’ said Germany to England, but Germany was ‘unable to give’ similar assurances as to France in Africa.
The difficulties of this imperial movement are internal as well as external. Successful aggression in economic expansion calls for a close union between capital and labor at home. Now the rising demands of the white laborer, not simply for wages but for conditions of work and a voice in the conduct of industry, make industrial peace difficult. The workingmen have been appeased by all sorts of essays in state socialism, on the one hand, and on the other hand by public threats of competition by colored labor. By threatening to send English capital to China and Mexico, by threatening to hire Negro laborers in America, as well as by old-age pensions and accident insurance, we gain industrial peace at home at the mightier cost of war abroad.
In addition to all these national war-engendering jealousies there is a more subtle movement arising from the attempt to unite labor and capital in world-wide freebooting. Democracy in economic organization, while an acknowledged ideal, is to-day working itself out by admitting to a share in the spoils of capital only the aristocracy of labor—the more intelligent and shrewder and cannier workingmen. The ignorant, unskilled, and restless still form a large, threatening, and, to a growing extent, revolutionary group in advanced countries.
The resultant jealousies and bitter hatreds tend continually to fester along the color line. We must fight the Chinese, the laborer argues, or the Chinese will take our bread and butter. We must keep Negroes in their places, or Negroes will take our jobs. All over the world there leaps to articulate speech and ready action that singular assumption that if white men do not throttle colored men, then China, India, and Africa will do to Europe what Europe has done and seeks to do to them.
On the other hand, in the minds of yellow, brown, and black men the brutal truth is clearing: a white man is privileged to go to any land where advantage beckons and behave as he pleases; the black or colored man is being more and more confined to those parts of the world where life for climatic, historical, economic, and political reasons is most difficult to live and most easily dominated by Europe for Europe’s gain.
What, then, are we to do, who desire peace and the civilization of all men? Hitherto the peace movement has confined itself chiefly to figures about the cost of war and platitudes on humanity. What do nations care about the cost of war, if by spending a few hundred millions in steel and gunpowder they can gain a thousand millions in diamonds and cocoa? How can love of humanity appeal as a motive to nations whose love of luxury is built on the inhuman exploitation of human beings, and who, especially in recent years, have been taught to regard these human beings as inhuman? I appealed to the last meeting of peace societies in St. Louis, saying, ‘Should you not discuss racial prejudice as a prime cause of war?’ The secretary was sorry but was unwilling to introduce controversial matters!
We, then, who want peace, must remove the real causes of war. We have extended gradually our conception of democracy beyond our social class to all social classes in our nation; we have gone further and extended our democratic ideals not simply to all classes of our nation, but to those of other nations of our blood and lineage—to what we call ‘European’ civilization. If we want real peace and lasting culture, however, we must go further. We must extend the democratic ideal to the yellow, brown, and black peoples.
To say this, is to evoke on the faces of modern men a look of blank hopelessness. Impossible! we are told, and for so many reasons, — scientific, social, and what not, — that argument is useless. But let us not conclude too quickly. Suppose we have to choose between this unspeakably inhuman outrage on decency and intelligence and religion which we call the World War and the attempt to treat black men as human, sentient, responsible beings? We have sold them as cattle. We are working them as beasts of burden. We shall not drive war from this world until we treat them as free and equal citizens in a world-democracy of all races and nations. Impossible? Democracy is a method of doing the impossible. It is the only method yet discovered of making the education and development of all men a matter of all men’s desperate desire. It is putting firearms in the hands of a child with the object of compelling the child’s neighbors to teach him, not only the real and legitimate uses of a dangerous tool but the uses of himself in all things. Are there other and less costly ways of accomplishing this? There may be in some better world. But for a world just emerging from the rough chains of an almost universal poverty, and faced by the temptation of luxury and indulgence through the enslaving of defenseless men, there is but one adequate method of salvation—the giving of democratic weapons of self-defense to the defenseless.
Nor need we quibble over those ideas, — wealth, education, and political power, — soil which we have so forested with claim and counter-claim that we see nothing for the woods.
What the primitive peoples of Africa and the world need and must have if war is to be abolished is perfectly clear: —
First: land. To-day Africa is being enslaved by the theft of her land and natural resources. A century ago black men owned all but a morsel of South Africa. The Dutch and English came, and to-day 1,250,000 whites own 264,000,000 acres, leaving only 21,000,000 acres for 4,500,000 natives. Finally, to make assurance doubly sure, the Union of South Africa has refused natives even the right to buy land. This is a deliberate attempt to force the Negroes to work on farms and in mines and kitchens for low wages. All over Africa has gone this shameless monopolizing of land and natural resources to force poverty on the masses and reduce them to the ‘dumb-driven-cattle’ stage of labor activity.
Secondly: we must train native races in modern civilization. This can be done. Modern methods of educating children, honestly and effectively applied, would make modern, civilized nations out of the vast majority of human beings on earth to-day. This we have seldom tried. For the most part Europe is straining every nerve to make over yellow, brown, and black men into docile beasts of burden, and only an irrepressible few are allowed to escape and seek (usually abroad) the education of modern men.
Lastly, the principle of home rule must extend to groups, nations, and races. The ruling of one people for another people’s whim or gain must stop. This kind of despotism has been in latter days more and more skillfully disguised. But the brute fact remains: the white man is ruling black Africa for the white man’s gain, and just as far as possible he is doing the same to colored races elsewhere. Can such a situation bring peace? Will any amount of European concord or disarmament settle this injustice?
Political power to-day is but the weapon to force economic power. To-morrow, it may give us spiritual vision and artistic sensibility. To-day, it gives us or tries to give us bread and butter, and those classes or nations or races who are without it starve, and starvation is the weapon of the white world to reduce them to slavery.
We are calling for European concord to-day; but at the utmost European concord will mean satisfaction with, or acquiescence in, a given division of the spoils of world-dominion. After all, European disarmament cannot go below the necessity of defending the aggressions of the whites against the blacks and browns and yellows. From this will arise three perpetual dangers of war. First, renewed jealousy at any division of colonies or spheres of influence agreed upon, if at any future time the present division comes to seem unfair. Who cared for Africa in the early nineteenth century? The end was war. These scraps looked too tempting to Germany. Secondly: war will come from the revolutionary revolt of the lowest workers. The greater the international jealousies, the greater the corresponding costs of armament and the more difficult to fulfill the promises of industrial democracy in advanced countries. Finally, the colored peoples will not always submit passively to foreign domination. To some this is a lightly tossed truism. When a people deserve liberty they fight for it and get it, say such philosophers; thus making war a regular, necessary step to liberty. Colored people are familiar with this complacent judgment. They endure the contemptuous treatment meted out by whites to those not ‘strong’ enough to be free. These nations and races, composing as they do a vast majority of humanity, are going to endure this treatment just as long as they must and not a moment longer. Then they are going to fight and the War of the Color Line will outdo in savage inhumanity any war this world has yet seen. For colored folk have much to remember and they would not forget.
But is this inevitable? Must we sit helpless before this awful prospect? While we are planning, as a result of the present holocaust, the disarmament of Europe and a European international world-police, must the rest of the world be left naked to the inevitable horror of war, especially when we know that it is directly in this outer circle of races, and not in the inner European household, that the real causes of present European fighting are to be found?
Our duty is clear. Racial slander must go. Racial prejudice will follow. Steadfast faith in humanity must come. The domination of one people by another without the others consent, be the subject people black or white, must stop. The doctrine of forcible economic expansion over subject people must go. Religious hypocrisy must stop. ‘Blood-thirsty,’ Mwanga of Uganda killed an English bishop because he feared that his coming meant English domination. It did mean English domination, and the world and the bishop knew it, and yet the world was ‘horrified’! Such missionary hypocrisy must go. With clean hands and honest hearts we must front high Heaven and beg peace in our time.
In this great work who can help us? In the Orient, the awakened Japanese and the awakening leaders of New China; in India and Egypt, the young men trained in Europe and European ideals, who now form the stuff that Revolution is born of. But in Africa? Who better than the twenty-five million grandchildren of the European slave trade, spread through the Americas and now writhing desperately for freedom and a place in the world? And of these millions first of all the ten million black folk of the United States, now a problem, then a world-salvation.
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Twenty centuries before the Christ a great cloud swept over sea and settled on Africa, darkening and well-nigh blotting out the culture of the land of Egypt. For half a thousand years it rested there until a black woman, Queen Nefertari, ‘the most venerated figure in Egyptian history,’ rose to the throne of the Pharaohs and redeemed the world and her people. Twenty centuries after Christ, black Africa, prostrate, raped, and shamed, lies at the feet of the conquering Philistines of Europe. Beyond the awful sea a black woman is weeping and waiting with her sons on her breast. What shall the end be? The world-old and fearful things, War and Wealth, Murder and Luxury? Or shall it be a new thing—a new peace and new democracy of all races: a great humanity of equal men? ‘Semper novi quid ex Africa!”