Reprinted
from Sierra Leone Studies, NS, No 17, June 1963
BOOK
REVIEW
A History of Sierra
Leone, 1962. By Christopher Fyfe.
O.U.P. 84s
Part 1
The map on the dust cover daringly sets the challenge--Sierra
Leone, that tiny blob on the rim of Africa--is its history worth
relating? The book inside the dust cover runs to 700 pages, is
published by the Oxford University Press, and took the author ten years
to prepare. To these credentials, add one other: the work is as weighty
in scholarship as in size. Mr. Christopher Fyfe, in thus forcing the
world of learning to pay attention to the history of Sierra Leone and
to
mark, above all, the contribution of Freetown to the advancement of
Africa, may well have done as much for the people of this country and
their future as any other person in this generation.
A reviewer in Sierra Leone Studies
must greet this work not only with gratitude and respect, but with
affection. For Mr. Fyfe's earliest articles on Sierra Leone appeared in
the Studies, and over the
years that he has been preparing his material, his contributions to
this journal did much to maintain its scholarly character. Furthermore,
Mr. Fyfe has never hesitated to assist other inquirers into Sierra
Leone history, and has, for instance, regularly answered queries in the
pages of the Studies. The Studies preceded
Mr. Fyfe in taking Sierra Leone history seriously, but he has now
summed it up in a form and at a level which must influence the future
direction of the Studies.
The critical comment that follows has three aims. First, to indicate to
the general reader the significance of the history of Sierra Leone as
now related by Mr. Fyfe. Secondly, to indicate to the local reader what
he can expect to find about local history in this volume. Thirdly, to
indicate to future contributors to the Studies
what sources Mr. Fyfe has used and uncovered, the extent to which he
has worked them out, and where the narrative suggests there is room for
further research. The history will be considered in periods, and
general comments will be left till the end.
1460-1780
An Introduction of twelve pages deals with the history of the Sierra
Leone peninsula, its hinterland and neighbouring coastlands before
1780, and can be recommended as the best summary available of the
little that is yet known about the earlier ethnohistory of this region.
Dr. Kup's chapter on this subject was the least successful in his book:
Mr. Fyfe's account is free from fanciful speculations about tribal
origins and in general shows a more considered use of the sources (e.g.
he quotes Dapper rather than his plagiarist Barbot). M. Person's recent
sketch of tribal history was stimulating but not altogether convincing.
None of these writers cites all the sources given in the bibliography
published in the Studies in
1958.
It is possible, though not perhaps likely, that other major
sources will
ultimately become available. These may take the form of documents
discovered in the archives of Europe (P. Carson, Materials for West
African history in the archives of Belgium and Holland, 1962, is the
first of a series of studies in European archives), or the form of a
systematic and critical survey of surviving oral traditions. But
whether or not other sources are uncovered, it is abundantly clear that
much remains yet to be done on the known sources before the
ethnohistory of this region can take firm shape. Forty years ago,
Northcote Thomas entitled a pioneering article "Who were the Manes?" We
still do not know who the Manes/Mani were. Mr. Fyfe makes a suggestion
in the text but retracts in a footnote. One clue, Westermann's
identification of a relevant seventeenth-century vocabulary as a
vocabulary of Vai, has been overlooked by both Mr. Fyfe and Dr. Kup.
Yet until we have discovered more about the Mani, our knowledge of
Sierra Leone ethnohistory must be very, very thin.
We urgently require editions, and if necessary, translation, of all the
unedited earlier accounts (and new editions of those which have been
edited uncritically). It is good to know that Professor J. W. Blake is
engaged on an edition of Almada (1594) for the Hakluyt Society. But we
still need critical editions of Guerreiro (1611), of André da Faro
(1664) of Dapper (1668) of Coelho (1669), and even of the English
sixteenth-century voyages printed by Hakluyt. All these will
incidentally show us which are the original texts and which
plagiarisms. While awaiting these, we must be grateful for Mr. Fyfe's,
Dr. Kup's and M. Person's summaries of the present state of knowledge.
We have left to the end of this section a complaint which it
seemed
ungracious to present in the first line. Mr. Fyfe's title is
misleading. His is not a full-scale history of Sierra Leone from the
day the name was coined (c.
1460). It is a full-scale history of Sierra Leone from the time of the
establishment of the English settlement of that name in 1787. To this
has been added, as an after thought, an introduction on a very
different level of detail, covering the earlier period. Mr. Fyfe's
summary of the earlier period is useful and interesting, but it should
not be regarded as being of the same scholarly cut as the rest of the
book. Not to multiply examples, only a rather distant viewpoint could
justify the assertions on page 1 that (a)
the Bullom, Temne, and Limba languages, and (b) the customs of the Susu and
Fula, were "similar".
1780-1808
The first four chapters of the book (104 pages) cover the arrival of
the various groups of Settlers before 1808. Previously the most
scholarly study of this period was Kuczynski's demographic survey where
the author, overcome by interest in Freetown, digressed mightily to
describe in detail the early parties of Settlers. Mr. Fyfe's account
is, however, an enormous advance on anything earlier, and the balance
and detail is such that it is hardly likely to be superseded, within
the foreseeable future, as a concise history of the early years of
Freetown.
The main sources of this period--all in English--are (a) the printed accounts of the
Sierra Leone Company, (b)
the diaries and papers of Governor Clarkson and journals of Governor
Macaulay--part in print but the greater part in MS.--and the unprinted
papers of a few of the Company's servants, e.g. Ross and Afzelius, (c)
MSS. in the P.R.O., London, mainly Colonial Office material relating to
the Nova Scotians and Maroons. (The papers of the Sierra Leone Company
itself are not mentioned by Mr. Fyfe--are they extant?)
Some of this MS. material deserves to be edited. Part of Clarkson's
diary was printed in the Studies
thirty years ago: another part of the MS. is in America and the
remaining part was lately in Mr. Fyfe's possession. Approximately
one-third of Macaulay's Journals was printed in the Memoir by
Viscountess Knutsford in 1905: the other two-thirds rounds out the
picture and contains much material relevant to the history of Sierra
Leone. The whole of these Journals should be edited. Dr. Kup has
recently been examining Afzelius' Journal which probably also deserves
to be printed. The printing of part of Clarkson's Diary in the Studies in 1927 was an excellent
move: had the Studies
concentrated on the publishing of documentation it would have been even
more useful to scholars today.
The content of this part of Mr. Fyfe's story is relatively familiar. He
begins excellently with the Anglo-African litterati of the eighteenth
century. The less highly thought of "Black Poor" Mr. Fyfe soon
transports to Granville Sharp's Province of Freedom. Smeathman, who
suggested Sierra Leone, is given a poor character by Mr. Fyfe, Sharp is
vindicated. Then a page has to be spent refuting Mrs. Falconbridge's
yarn that the white women on board the ships were kidnapped
prostitutes: it says little for previous historians that it had
still to be refuted.
The Sierra Leone Company was the child of the Evangelical movement. Mr.
Fyfe's judicious account of the company and its operations might be
called for the defence when the Evangelicals undergo their next round
of debunking. He accepts that the company's aims were somewhat more
than money-making. (Should even the Bulama company be described as "a
merely commercial enterprise" (p. 35)?) The company's operations were
very far from being a financial success: its administration of Sierra
Leone has been often severely, though perhaps unfairly, criticized: but
Mr. Fyfe would agree that it achieved what its directors would have
called a "moral success" in building up the nucleus of a Christian and
civilized community. However, Mr. Fyfe also notes that Zachary
Macaulay, in private operations in West Africa after the ending of the
company, made a fortune of £100,000: considered merely as a splendid
piece of entrepreneurship, this surely deserves more investigation than
Mr. Fyfe gives it. Mr. Fyfe respects though perhaps he does not wholly
like Z. Macaulay: but Kenneth Macaulay, his cousin, is one of the few
characters in the account for whom Mr. Fyfe shows no sympathy at all.
If he is fair to the Company, Mr. Fyfe is decidedly friendly
to the
Settlers, especially the Nova Scotians. He likes their enterprise,
religious, political, and economic, and he is inclined to disregard the
harder things their opponents said about them. The English Evangelicals
were of the governing class and their attitude to the governed was
intensely paternalistic. In Sierra Leone, the eighteenth-century
Utopianism of Sharp and Clarkson was soon replaced by the firm hand of
Z. Macaulay, and this Discipline clashed bitterly with the Democracy of
the Nova Scotians. Such at least is one interpretation of the turmoil
reported so assiduously in Macaulay's Journal: and perhaps many readers
will accept the invitation to argue happily for hours on the well-worn
political issue of order v.
liberty. However, Mr. Fyfe's eirenic approach, by toning down some of
the nastiness on both sides in these years, conceals another aspect of
the clash, the strain of blancophobia in the Nova Scotians, and its
emerging social expression. Previously where blacks had been able to
revolt against white supremacy and exploitation, the revolt had been
one of instinct leading to bloody massacre and little else. But here,
perhaps for the first time on either side of the Atlantic, certainly
for the first time in Africa, there emerged a reasoned and cool-headed
black racialism, hence a first step towards "negritude" and black
"African" nationalism. Using the moralistic slogans of the
whites--Christian equality, British liberty, the Rights of Man--the
Nova Scotians claimed power in the Freetown community, power for
themselves as civilized Africans in their own continent; and consequent
on this, the ultimate exclusion of whites.
Unlike the later Liberated
Africans, the Nova Scotians knew the whites only as oppressors of their
race. Most of them, being born in America, had no experience of the
African responsibility for the slave-trade, while on the other hand
they could claim with much justification that they had liberated
themselves from slavery without any white assistance. It was therefore
easy for them to adapt a view of African history as simple-minded and
hence as effective as that of official African nationalism today.
Though often subdued by other considerations, this thread of racial
hostility to whites, matching the negrophobia of many whites which is
very properly stressed by Mr. Fyfe, runs through Sierra Leone history
during the nineteenth century. Granted that those who cried loudest "no
white men can get justice from a Sierra Leone jury" were negrophobes
(e.g. the odious Burton), it is loose thinking to assume that the
accusation was altogether untrue. Students of the development of
African nationalism might care to take a longer look at the Nova
Scotians, and the Freetown community they moulded.
1808-1880
The period 1808 to the 1880s marks the Rise of the Creole: Mr. Fyfe
tells the story, with a mass of detail, in 300 pages which are not
light reading. Generations of a few Creole families pass before our
eyes: also a flickering line of governors (Mr. Fyfe apologizes on p.
112 for having to spend so much time on the governors. A tiny
poverty-stricken colony remains tiny and poverty-stricken. It acquires
fame in the outside world mainly as the "White-man's Grave". Does it
signify anything--is it worth 300 pages?
In this part of his account, Mr. Fyfe is breaking virgin ground. There
was no previous account of the Creole families worth mentioning. In
gathering together scraps of information from a variety of sources
(e.g. newspapers, wills, tombstones) Mr Fyfe has been a most diligent
local historian, and this reviewer has no doubt that the labour will be
fully appreciated by all Freetown readers. However, for the more
general reader, a recent article by Mr. Fyfe (Journal of African History,
1961), in which he records only four case-histories, will illustrate
the Rise of the Creoles very adequately. Again, with one eye on 1896
and recollecting his title, Mr. Fyfe finds it necessary to dart off
from the Peninsula at intervals to inspect the state of affairs on the
Scarcies, or in the Gallinas, or with the Yoni. The sections inserted
into the history of the Creoles and the peninsula add up to a very
reasonable history of the hinterland in the nineteenth century, but
they break the unity of the story.
Though the account is, for the reasons given, a little grittier than it
need have been, the answer to the question above is surely that the
history of the Creoles in the nineteenth century is
of sufficient importance to justify the efforts both of author and
reader. From the point of view of comparative studies in colonial
administration, or even in Imperialism, the Colony of Sierra
Leone--i.e. that line of cock-hatted be-knighted governors--is of some,
but probably only trifling, importance. It is the Creoles who signify,
who are unique, for they represent an experiment in social development
and an experiment of world-wide interest.
This social development--"from Cannibal to Churchwarden", as one of
Creoledom's cooler admirers outrageously caricatured it--is implicit in
Mr. Fyfe's account. The slave-ships disgorge from 1808 to 1863. The
machinery of social engineering is set up--the King's Yards, the
Recaptives Department, the villages and their CMS superintendents, the
parishes, the churches, the schools, Fourah Bay Institution and
College. Mr. Fyfe records all the events of the process, and stresses
those events which prove the extent and speed of the change. By the
1880s, university degrees are being taken at Fourah Bay: the Grammar
School Old Boys' Association is flourishing: Drs. Horton and Davies
have retired from the British Army with the rank of Surgeon-Major (the
equivalent of Lieutenant-Colonel): Sibthorpe is bringing out a second
edition of his local history: Bishop Crowther with a dozen Creole
assistants is converting the Niger: the first unofficial members of the
first Leg. Co. in Nigeria are sons of Freetown: and the Creole press
which records all this, with its advertisements for Beechams Pills and
Isaac Walton's dress-suits, its measured editorials, its social column,
and its subscription lists for such worthy imperial causes as the fund
for widows of British sailors drowned in H.M.S. Victoria--this Creole
press in content, as well as in tone and in style, is hardly as much a
worthy imitation of, as a worthy member of, the British provincial
press of the 1880s. That a society so integrated with that of Britain
was produced in seventy years out of elements so diverse and so
different from those of Britain, was indeed a cultural achievement. But
it is less important to award medals for the "achievement"--for
instance, to C.M.S. (and to Henry Venn in particular) for thoughtful
guidance, or to the Nova Scotians for their unrelenting cultural
pressure on the late arrivals, or to the Liberated Africans themselves
for their speedy realization of opportunities--than to recognize in the
development the demonstration of the possibility of rapid and sweeping
cultural change. It is irrelevant that Victorian society of the 1880s
no longer strikes most of us as the summun bonum: just as it is no
reflection on the stability and integration of African traditional
societies that the Creoles, torn away from these and subjected to more
immediate influences, turned their faces away from their continental
past and towards Charing Cross and Balmoral.
The demonstration that men are more flexible than the
societies which
bind them was naturally of the greatest importance to Africa.
Creoledom
became the prime argument for the speedy reception of Africa into the
global civilization. Mr. Fyfe deals justly with the Burton crew, of
whom the most misguided was surely Blyden. These individuals, who seem
to have been motivated mainly by their personal clash with
Christianity (at least Victorian Christianity), disparaged the Creoles
at every turn: yet their degree of resentment was in itself some
testimonial to the way the Creoles stood out from the rest of Africa.
In this, the Creole-baiters agreed with the Creole-lovers, the
missionaries and their sentimental home-supporters. Between 1850 and
1880, a wide body of opinion in England looked to the Christian valley
of Regent, and later to the black bishop of the Niger, as two of the
most stirring signs of the redemption of Africa by Christianity,
commerce, and civilization. If we substitute West Africa for all Africa
(though at least one Creole missionary went to Kenya in the 1880s), Mr.
Fyfe provides us with sufficient evidence for maintaining that the
British encouragement of the Creoles was largely justified in terms of
the contemporary British aims. (Or for maintaining, in
twentieth-century terms, that almost every aspect of cultural
development in West Africa was pioneered by Creoles.) By the 1880s, the
Creoles had largely justified the claims of the missionaries and
humanitarians that, freed from the trammels of the past, Africans
could change into Victorians in one bound. And if to Victorians, why
not--post-Victorians were to argue--to post-Victorian shapes? And if
the Creoles, why not all Africans? The liberating power of the Creole
achievement even operated to suggest a more sympathetic understanding
of the African past--if the Creoles became Victorians so quickly, did
this not suggest that the tribal past was not so degenerate, immoral,
savage, lawless, heathen as supposed? Thus the greatest
missionary-linguist in West Africa, S. W. Koelle, writing at Fourah Bay
around 1850, reported on the one hand that his African pupils were
capable of learning Greek, Hebrew, and theology, and on the other, that
their tribal languages (which he was studying) displayed subtle riches
in grammar and vocabulary.
A major criticism of Mr. Fyfe's book is that in this section it is
difficult to see the wood for the trees. All the surface facts are
noted, often for the first time, but we are left to draw our own
conclusions. There is little analysis of the process of social change:
we must turn to Dr. Porter's book (see
A
Review of Arthur Porter's Creoledom editor)
for this. Almost nothing is said about the tribal societies from which
the Liberated Africans came. A more rigorous examination of tribal
provenance would surely have been possible. Since we are not given even
a generalized picture of the traditional societies, much of the
intensity of the struggle between the old gods and the new is lost.
Moreover we are unable to appreciate the extent to which the Creoles
were not just Victorian--the extent to which so-called Africanisms
survived (and still survive), were blended or were given expression at
an unofficial level. There are only two passing references to the
Creole dialect (Krio), and no example of it is given: a detailed
examination of its ingredients (on the lines of articles by Dr. Jones
and Professor Berry in the Studies)
would give a stranger to Freetown a more penetrating indication of
Creole history than many pages of chronological narrative. Another
aspect of social organization, the family and mating pattern, is rather
primly ignored. This, to say the least, is hardly fair to the
generations of commentators on Freetown who have considered it the
heart of the matter.