principles lived, my father died a little to me that day. This is life: a series of dyings and being born into new things and understandings.
Life by life, Gichichi died too. There were only twenty families left on the morning when the spines of the alien coral finally reached over the treetops up on the pass. Soon after dawn the UNECTA trucks arrived. They were dirty old Sudanese Army things, third hand Russian, badly painted and billowing black smoke. When we saw the black soldiers get out we were alarmed because we had heard bad things about Africans at the hands of other Africans. I did not trust their officer; he was too thin and had an odd hollow on the side of his shaved head, like a crater on the moon. We gathered in the open space in front of the church with our things piled around us. Ours came to twelve bundles wrapped up in kangas. I took the radio and a clatter of pots. My father’s books were tied with string and balanced on the petrol tank of his red scrambler.
The moon-headed officer waved and the first truck backed up and let down its tail. A soldier jumped out, set up a folding beach-chair by the tail-gate and sat with a clip-board and a pencil. First went the Kurias, who had been strong in the church. They threw their children up into the truck, then passed up their bundles of belongings. The soldier in the beach-chair watched for a time, then shook his head.
“Too much, too much,” he said in bad Swahili. “You must leave something.”
Mr. Kuria frowned, measuring all the space in the back of the truck with his eyes. He lifted off a bundle of clothes.
“No no no,” the soldier said, and stood up and tapped their television with his pencil. Another soldier came and took it out of Mr. Kuria’s arms to a truck at the side of the road, the tithe truck.
“Now you get on,” the soldier said, and made a check on his clip-board.
It was as bold as that. Wide-open crime under the blue sky. No one to see. No one to care. No one to say a word.
Our family’s tax was the motorbike. My father’s face had gone tight with anger and offense to God’s laws, but he gave it up without a whisper. The officer wheeled it away to a group of soldiers squatting on their heels by a smudge-fire. They were very pleased with it, poking and teasing its engine with their long fingers. Every time since that I have heard a Yamaha engine I have looked to see if it is a red scrambler, and what thief is riding it.
“On, on,” said the tithe-collector.
“My church,” my father said and jumped off the truck. Immediately there were a dozen Kalashnikovs pointing at him. He raised his hands, then looked back at us.
“Tendeleo, you should see this.”
The officer nodded. The guns were put down and I jumped to the ground. I walked with my father to the church. We proceeded up the aisle. The prayer books were on the bench seats, the woven kneelers set square in front of the pews. We went into the little vestry, where I had stolen the money from the collection. There were other dark secrets here. My father took a battered red petrol can from his robing cupboard and carried it to the communion table. He took the chalice, offered it to God, then filled it with petrol from the can. He turned to face the holy table.
“The blood of Christ keep you in eternal life,” he said, raising the cup high. The he poured it out onto the white altar cloth. A gesture too fast for me to see; he struck fire. There was an explosion of yellow flame.
I cried out. I thought my father had gone up in the gush of fire. He turned to me. Flames billowed behind him.
“Now do you understand?” he said.
I did. Sometimes it is better to destroy a thing you love than have it taken from you and made alien.
Smoke was pouring from under the roof by the time we climbed back onto the truck. The Sudanese soldiers were only interested in that it was fire, and destruction excites soldiers. Ours was the church of an alien god.
Old Gikombe, too old and stupid to run away, did his “sitting in front of the trucks” trick. Every time the soldiers moved him, he scuttled back to his place. He did it once too often. The truck behind us had started to roll, and the driver did not see the dirty, rag-wrapped thing dart in under his wing. With a cry, Gikombe fell under the wheels and was crushed.
A wind from off the Chaga carried the smoke from the burning church over us as we went down the valley road. The communion at Gichichi was broken.
I think time changes everything into its opposite. Youth into age, innocence into experience, certainty into uncertainty. Life into death. Long before the end, time was changing Nairobi into the Chaga. Ten million people were crowded into the shanties that ringed the towers of downtown. Every hour of every day, more came. They came from north and south, from Rift Valley and Central Province, from Ilbisil and Naivasha, from Makindu and Gichichi.
Once Nairobi was a fine city. Now it was a refugee camp. Once it had great green parks. Now they were trampled dust between packing-case homes. The trees had all been hacked down for firewood.
Villages grew up on road roundabouts, like castaways on coral islands, and in the football stadiums and sports grounds. Armed patrols daily cleared squatters from the two airport runways. The railway had been abandoned, cut south and north. Ten thousand people now lived in abandoned carriages and train sheds and between the tracks. The National Park was a dust bowl, ravaged for fuel and building material, its wildlife fled or slaughtered for food. Nairobi air was a smog of wood smoke, diesel and sewage. The slums spread for twenty kilometers on every side. It was an hour’s walk to fetch water, and that was stinking and filthy. Like the Chaga, the shanties grew, hour by hour, family by family. String up a few plastic sheets here, shove together some cardboard boxes there, set up home where a matatu dies, pile some stolen bricks and sacking and tin. City and Chaga reached out to each other, and came to resemble each other.
I remember very little of those first days in Nairobi. It was too much, too fast-it numbed my sense of reality. The men who took our names, the squatting people watching us as we walked up the rows of white tents looking for our number, were things done to us that we went along with without thinking.
Most of the time I had that high-pitched sound in my ear when you want to cry but cannot.
Here is an irony: we came from St. John’s, we went to St. John’s. It was a new camp, in the south close by the main airport. One eight three two. One number, one tent, one oil lamp, one plastic water bucket, one rice scoop. Every hundred tents there was a water pipe. Every hundred tents there was a shit pit. A river of sewage ran past our door. The stench would have stopped us sleeping, had the cold not done that first. The tent was thin and cheap and gave no protection from the night. We huddled together under blankets. No one wanted to be the first to cry, so no one did. Between the big aircraft and people crying and fighting, there was no quiet, ever. The first night, I heard shots. I had never heard them before but I knew exactly what they were.
In this St. John’s we were no longer people of consequence. We were no longer anything. We were one eight three two. My father’s collar earned no respect. The first day he went to the pipe for water he was beaten by young men, who stole his plastic water pail. The collar was a symbol of God’s treachery. My father stopped wearing his collar; soon after, he stopped going out at all. He sat in the back room listening to the radio and looking at his books, which were still in their tied-up bundles. St. John’s destroyed the rest of the things that had bound his life together. I think that if we had not been rescued, he would have gone under. In a place like St. John’s, that means you die. When you went to the food truck you saw the ones on the way to death, sitting in front of their tents, holding their toes, rocking, looking at the soil.
We had been fifteen days in the camp-I kept a tally on the tent wall with a burned-out match-when we heard the vehicle pull up and the voice call out, “Jonathan Bi. Does anyone know Pastor Jonathan Bi?” I do not think my father could have looked anymore surprised if Jesus had called his name. Our savior was the Pastor Stephen Elezeke, who ran the Church Army Centre on Jogoo Road. He and my father had been in theological college together; they had been great footballing friends. My father was godfather to Pastor Elezeke’s children; Pastor Elezeke, it seemed, was my godfather. He piled us all in the back of a white Nissan minibus with Praise Him on the Trumpet written on one side and Praise Him with the Psaltery and Harp, rather squashed up, on the other. He drove off hooting at the crowds of young men, who looked angrily at church men in a church van. He explained that he had found us through the net. The big churches were flagging certain clergy names. Bi was one of them.
So we came to Jogoo Road. Church Army had once been an old, pre-Independence teaching center with a modern, two-level accommodation block. These had overflowed long ago; now every open space was crowded with tents and wooden shanties. We had two rooms beside the metal working shop. They were comfortable but cramped, and when the metal workers started, noisy. There was no privacy.
The heart of Church Army was a little white chapel, shaped like a drum, with a thatched roof. The tents and
