Paul Theroux: Sir Vidia's Shadow: A Friendship Across Five Continents

Yomo slept late, her black nakedness starkly mummified in white sheets, calling out “Julian!” and demanding a kiss, and kissing him, howling into his mouth, demanding a baby. Then he left to teach. After a few classes, he walked up to the Senior Common Room in the main building and had coffee and read the papers. He had lunch at home with Yomo, and then a nap, and she plucked off his clothes and they made love: “Give me a baby!” In the late afternoon he picked up his mail, went to the Staff Club, and drank until Yomo came by to have a drink and tell him dinner was ready. The Ugandan men flirted with Yomo, but when they got too explicit she said, “Fock you,” and they faded away.

The country was thickly forested, full of browsing elephants and loping giraffes, with soft green hills and yellowing savannah scattered with flat-topped thorn trees. The lakes were large. Lake Victoria was an inland sea. Even Uganda’s crops were pretty, for there was nothing lusher than a hillside of tea bushes, jade-colored with fresh leaves. Coffee plants looked brilliant and festive when the berries were ripe. The cane fields were dense, and for a reason no one could explain, the road past them, on the way to Jinja, was always carpeted with white butterflies, so thick at times that cars had been known to skid when their wheels crossed them. There were hippos wherever there was water, and there were crocs in the White Nile. At Mubende a witch tree was particularly malevolent, but an offering of a snakeskin or feathers served as counter-magic. An old smoky-brown skull mounted in the roots of a banyan tree at Mityana was so ominous no one dared remove it. The nail driven into the skull was not an afterthought but rather the cause of death. A prince had carried out the execution, but a king had ordered it. Uganda was a country of kings with extravagant titles — the Kabaka of Buganda, the Omukama of Toro, the Omugabe of Ankole, the Kyabazinga of Busoga — and all of them lived in fragile and tumbledown palaces surrounded by stockade fences of sharpened bamboo stakes.

Down the dusty roads Julian drove with Yomo, stopping in villages to talk to rural teachers. He was in the Extra-Mural Department, which required him to travel in remote parts of the country: in the north at Gulu, Lira, and Rhino Camp; in West Nile, where Yomo was taken to be a Sudanese; at Trans-Nzoia near Mount Elgon, a perfect volcano’s cone; to the border of Rwanda, where in the purple mist they saw a whole range of green-blue volcanoes.

Uganda had been a protectorate, not a colony, and had known such insignificant white settlement that there was no resentment against whites, and none had been hoofed out of the country as they had elsewhere in Africa. Muzungus were a curiosity, not a threat. Ugandans were proud of their kings, who were superior to any European — they had been more than a match for explorers as ingenious as Burton and for all foreign politicians. The lesson for missionaries was Uganda’s notoriety in having produced many of Africa’s first Christian martyrs, when King Freddy’s grandfather, Mutesa I, burned thirty of them alive. But these deaths only excited religious activity, and Uganda’s martyrology served as an inspiration to the missionaries who stalked the bush.

Indians were a separate category— muhindis , “Asians.” People muttered about them, but perhaps no more than Indians muttered about themselves, for they were divided between Muslims and Hindus, and they made jokes about each other, revealing some sense of insecurity. Many Indians seemed genuinely liberated from caste consciousness. Africans envied and disliked them for their supposed wealth and cliquishness. Indians regarded Africans as weak, unreliable, and backward “Hubshees,” which meant Ethiopians. Yet Indians also felt that Africans were unfairly privileged for their political independence, to which some Indians had contributed but from which they were excluded. Indians thought it was laughable that Westerners paid so much attention to Africans. Money given to Africans was money wasted. Indians and Africans were in constant contact, for Indians were shopkeepers and Africans were their customers. There were no marriages between the two groups. Each said the other smelled.

They were all colonials, Indian and African alike. Just a few years earlier they had all been singing “God Save the Queen.” Before each movie at the Odeon, on Kampala Road, there was a full minute’s footage of the Union Jack flapping in a stiff wind and a trooping-the-colors close-up of Queen Elizabeth on horseback, in a crimson tunic and black military beret. Now that was gone, though the memory was fresh. Some butcher shops labeled the poorer cuts “boys’ meat”—the stuff bought for servants to eat — and the “cook boy” might be a gray-haired man of sixty or more, and the “garden boy” another grandfather.

“The housegirl is hopeless,” Yomo said.

Yomo had the African monomania regarding diet. A country where pounded yam and palm wine were unobtainable was a Nigerian’s nightmare. She nagged on this subject effortlessly but with such passion that Julian was moved by how much she cared, how single-minded she could be on the subject of survival. She would be a good mother.

“The girl never heard of kola nuts!” Yomo said.

This housegirl was a married woman, thirty or so, with three kids whom Julian had allowed to play in the kitchen. Yomo exiled them to the back verandah.

“You said you liked kids,” Julian said.

“I want one of my own,” said Yomo. “Give me one.”

Two months of trying, at least twice a day, yet there was apparently no progress. Julian remained complacent. His luck so far had been wonderful. It seemed right to him to leave the matter of children to chance, as that priest on the Congo border had done. If Julian meddled or fretted, it would surely go wrong. Whatever happened would be right. He suggested that Yomo go to his Indian doctor, but she procrastinated. From her various oblique remarks, always referring to bush clinics in Yorubaland, Julian suspected that she was afraid of doctors.

Yomo did not know what to make of his Indian friends, could not understand a word they said; nor could they understand the way she talked. But she was patient. She sat and smiled and afterwards she always said, “They are so oggly!” She also said that Indian men smelled of Indian food, and Indian women of coconut oil.

The Indians in Uganda, despairing of India, loved living in East Africa — loved the weather, the mangoes, the empty roads, the greenery, and especially loved the parks where they promenaded every Sunday, airing their women and letting their children run. They put walls around their houses. The walls worked; the walls kept them private. There was profit everywhere, there was space. In many ways Uganda the republic resembled Uganda the British protectorate. Institutions worked well — the post office, the telegraph, the police, the railway trains, the ferries on Lake Victoria.

One day when Julian was talking with Indians about India, one of them mentioned U. V. Pradesh. It was the first time Julian had heard the name.

“You want to know the difference between East African Indians and the babus in India?” this man, Desai, said. “Read Mother India by U. V. Pradesh.”

No one knew what the initials stood for. The initials gave the name a blunt, impersonal sound, like a weighty name you might see lettered on the door — a large door that was closed — of someone in authority you were anxiously waiting to see: a dentist, a headmaster, an inspector, someone unfriendly, possibly intimidating. That was how the name seemed to Julian, unconsoling, and so far the name was everything.

Whenever a book was recommended to Julian by someone whose intelligence he respected, he read it. Mother India was a book he took to immediately. He skipped to the portrait of the East African Indian, in the chapter “Degrees.” This man was a liberated soul, a free spirit in Africa, but on a visit back to India he was lost, encumbered and bewildered by caste prejudice. Julian recognized the man, he trusted the book, and then he read the whole thing from the beginning. It was skeptical, tender, comic, complex, and the narrative voice was never raised, never hectoring, always finding the connection and the paradox. The dialogue was beautifully chosen and always telling. Yet U. V. Pradesh was only a name. At one point he made a reference to “my companion,” but that only confused the issue. “Companion” could not have been more ambiguous, and it also looked like deliberate concealment.