The Nightwatchman's Occurrence Book (57 page)

Was a hot morning,
petit-carême
weather, and in those days a coconut uses still to cost .04. Well, it had this coconut cart in the old square and I stop by it. It was a damn funny thing to see. The seller was a black feller. And you wouldn’t know how funny this was, unless you know that every coconut seller in the island is Indian. They have this way of handling a cutlass that black people don’t have. Coconut in left hand; with right hand bam, bam, bam with cutlass, and coconut cut open, ready to drink. I ain’t never see a coconut
seller chop his hand. And here was this black feller doing this bam-bam business on a coconut with a cutlass. It was as funny as seeing a black man wearing dhoti and turban. The sweetest part of the whole business was that this black feller was, forgetting looks, just like an Indian. He was talking Hindustani to a lot of Indian fellers, who was giving him jokes like hell, but he wasn’t minding. It does happen like that sometimes with black fellers who live a lot with Indians in the country. They putting away curry, talking Indian, and behaving just like Indians. Well, I take a coconut from this black man and then went on to see the feller about the money.

He was more sad than vex when I tell him, and if I was in his shoes I woulda be sad, too. Is a hell of a thing when you see your money gone and you ain’t getting the sweet little kisses from the interest every month. Anyway, he say he would give me three more months’ grace, but that if I didn’t start shelling out at the agreed rate he would have to foreclose. ‘You put me in a hell of a position,’ he say. ‘Look at me. You think I want a shop in Arouca?’

I was feeling a little better when I leave the feller, and who I should see when I leave but Percy. Percy was an old rango who uses to go to the Laventille elementary school with me. I never know a boy get so much cut-arse as Percy. But he grow up real hard and ignorant with it, and now he wearing fancy clothes like a saga boy, and talking about various business offers. I believe he was selling insurance—is a thing that nearly every idler doing in Trinidad, and, mark my words, the day coming when you going to see those fellers trying to sell insurance to one another. Anyway, Percy getting on real flash, and he say he want to stand me a lunch for old times’ sake. He makes a few of the usual ignorant Trinidadian jokes about Grenadians, and we went up to the Angostura Bar. I did never go there before, and wasn’t the sort of place you would expect a rango like Percy to be welcome. But we went up there and Percy start throwing his weight around with the waiters, and, mind you, they wasn’t even a quarter as black as Percy. Is a wonder they didn’t abuse
him, especially with all those fair people around. After the drinks Percy say, ‘Where you want to have this lunch?’

Me, I don’t know a thing about the city restaurants, and when Percy talk about food all I was expecting was rice and peas or a roti off a Indian stall or a mauby and rock cake in some parlour. And is a damn hard thing to have people, even people as ignorant as Percy, showing off on you, especially when you carrying two nails in your pocket to make the jingling noise. So I tell Percy we could go to a parlour or a bar. But he say, ‘No, no. When I treat my friends, I don’t like black people meddling with my food.’

And was only then that the thing hit me. I suppose that what Trinidadians say about the stupidness of Grenadians have a little truth, though you have to live in a place for a long time before you get to know it really well. Then the thing hit me, man.

When black people in Trinidad go to a restaurant they don’t like to see black people meddling with their food. And then I see that though Trinidad have every race and every colour, every race have to do special things. But look, man. If you want to buy a snowball, who you buying it from? You wouldn’t buy it from a Indian or a Chinee or a Potogee. You would buy it from a black man. And I myself, when I was getting my place in Arouca fix up, I didn’t employ Indian carpenters or masons. If a Indian in Trinidad decide to go into the carpentering business the man would starve. Who ever see a Indian carpenter? I suppose the only place in the world where they have Indian carpenters and Indian masons is India. Is a damn funny thing. One of these days I must make a trip to that country, to just see this thing. And as we walking I see the names of bakers; Coelho, Pantin, Stauble. Potogee or Swiss, or something, and then all those other Chinee places. And, look at the laundries. If a black man open a laundry, you would take your clothes to it? I wouldn’t take my clothes there. Well, I walking to this restaurant, but I jumping for joy. And then all sorts of things fit into place. You remember that the Chinee people didn’t let me serve bread across the counter?
I uses to think it was because they didn’t trust me with the rush. But it wasn’t that. It was that, if they did let me serve, they would have had no rush at all. You ever see anybody buying their bread off a black man?

I ask Percy why he didn’t like black people meddling with his food in public places. The question throw him a little. He stop and think and say. ‘It don’t
look
nice.’

*

Well, you could guess the rest of the story. Before I went back to Arouca that day I made contact with a yellow boy call Macnab. This boy was half black and half Chinee, and, though he had a little brown colour and the hair a little curly, he could pass for one of those Cantonese. They a little darker than the other Chinee people, I believe. Macnab I find beating a steel pan in somebody yard—they was practising for Carnival—and I suppose the only reason that Macnab was willing to come all the way to Arouca was because he was short of the cash to buy his costume for the Carnival band.

But he went up with me. I put him in front of the shop, give him a merino and a pair of khaki short pants, and tell him to talk as Chinee as he could, if he wanted to get that Carnival bonus. I stay in the back room, and I start baking bread. I even give Macnab a old Chinee paper, not to read, because Macnab could scarcely read English, but just to leave lying around, to make it look good. And I get hold of one of those big Chinee calendars with Chinee women and flowers and waterfalls and hang it up on the wall. And when this was all ready, I went down on my knees and thank God. And still the old message coming, but friendly and happy now: ‘Youngman, you just bake bread.’

And, you know, that solve another problem. I was worrying to hell about the name I should give the place. New Shanghai, Canton, Hongkong, Nanking, Yang-tse-Kiang. But when the old message came over I know right away what the name should be. I scrub off the old name—no need to tell you what that was—and I get a proper
sign painter to copy a few letters from the Chinee newspaper. Below that, in big letters, I make him write:

I never show my face in the front of the shop again. And I tell you, without boasting, that I bake damn good bread. And the people of Arouca ain’t that foolish. They know a good thing. And soon I was making so much money that I was able to open a branch in Arima and then another in Port-of-Spain self. Was hard in the beginning to get real Chinee people to work for a black man. But money have it own way of talking, and when today you pass any of the Yung Man establishments all you seeing behind the counter is Chinee. Some of them ain’t even know they working for a black man. My wife handling that side of the business, and the wife is Chinee. She come from down Cedros way. So look at me now, in Port-of-Spain, giving Stauble and Pantin and Coelho a run for their money. As I say, I only going in the shops from the back. But every Monday morning I walking brave brave to Marine Square and going in the bank, from the front.

1962

1

I
T WAS AN ISLAND
around which I had been circling for some years. My duties often took me that way and I could have called there any time. But in my imagination the island had ceased to be accessible; and I wanted it to remain so. A lassitude always fell upon me whenever—working from the name made concrete and ordinary on say an airport board—I sought to recreate a visit. So easy then to get into a car, to qualify a name with trees, houses, people, their quaint advertisements and puzzling journeys. So easy to destroy more than a name. All landscapes are in the end only in the imagination; to be faced with the reality is to start again.

And now the island was upon me. It was not on our itinerary. But out there, among the tourist isles to the north, there was the big annual event of the hurricanes; and it was news of one of these hurricanes, called Irene, that was making us put in. The island, we were told in the ship’s bulletin, was reasonably safe. There had been a hurricane here, and a mild one, only once, in the 1920s; and scientists at that time had said, in the way scientists have, that the island was safe for another hundred years. You wouldn’t have thought so, though, from the excitement in the announcements from the local radio station, which our transistors had begun to pick up as we came slowly into the harbour through the narrow channel, still and clear and dangerous, between tall green-thatched rocky islets.

Channel and islets which I had never hoped or wished to see again. Still there. And I had been so calm throughout the journey northwards. Abstemiousness, even self-mortification, had settled on
me almost as soon as I had gone aboard; and had given me a deep content. I had been eating little and drinking not at all. I fancied that I was shrinking from day to day, and this daily assessment had been pleasing. When I sat I tried to make myself as small as possible; and it had been a pleasure to me then to put on my spectacles and to attempt to read, to be the ascetic who yet knew the greater pleasure of his own shrinking flesh. To be the ascetic, to be mild and gentle and soft-spoken, withdrawn and ineffectual; to have created for oneself that little clearing in the jungle of the mind; and constantly to reassure oneself that the clearing still existed.

Now as we moved into the harbour I could feel the jungle press in again. I was jumpy, irritated, unsatisfied, suddenly incomplete. Still, I made an effort. I decided not to go ashore with the others. We were to stay on the island until the hurricane had blown itself out. The shipping company had arranged trips and excursions.

‘What’s the name of this place? They always give you the name of the place in airports. Harbours try to keep you guessing. I wonder why?’

‘Philosopher!’

Husband and wife, playing as a team.

Already we were news. On the transistors there came a new announcement, breathless like the others: ‘Here is an appeal from the Ministry of Public Order and Education. Five hundred tourists will be on our island for the next few days. The Ministry urges that these tourists be treated with our customary courtesy and kindness.’

‘The natives are excited,’ a tourist said to me.

‘Yes,’ I said, ‘I think there is a good chance they will eat us. We look pretty appetizing.’

Red dust hung in a cloud above the bauxite loading station, disfiguring the city and the hills. The tourists gazed, lining the rails in bermuda shorts, bright cotton shirts and straw hats. They looked vulnerable.

‘Here is an appeal from the Ministry of Public Order and Education.…’

I imagined the appeal going to the barbershops, rumshops, cafés and back-yards of the ramshackle town I had known.

The radio played a commercial for a type of shirt; an organ moaned and some deaths were announced; there was a commercial for a washing powder; then the time was tremendously announced and there were details of weather and temperature.

A woman said, ‘They get worked up about the time and the weather here too.’

Her husband, his bitterness scarcely disguised by the gaiety of his tourist costume, said, ‘Why the hell shouldn’t they?’

They were not playing as a team.

I went down to my cabin. On the way I ran into the happier team, already dressed as for a carnival.

‘You’re not going ashore?’ asked the male.

‘No. I think I will just stay here and read.’

And in my self-imposed isolation, I did try to read. I put on my spectacles and tried to savour my shrinking, mortified flesh. But it was no use; the jungle pressed; confusion and threat were already being converted into that internal excitement which is in itself fulfilment, and exhaustion.

Here on this Moore-McCormack liner everything was Moore-McCormack. In my white cabin the name called to me from every corner, from every article, from towels, from toilet paper, from writing paper, from table cloth, from pillow-cases, from bed sheets, from blankets, from cups and menus. So that the name appeared to have gone deep, to have penetrated, like the radiation we have been told to fear, the skin of all those exposed to it, to have shaped itself in living red corpuscles within bodies.

Moore-McCormack, Moore-McCormack. Man had become God. Impossible in this cabin to escape; yet I knew that once we were out of the ship the name would lose its power. So that my decision was almost made for me. I would go ashore; I would spend the night ashore. My mood was on me; I let it settle; I let it take possession of
me. Then I saw that I too, putting away briefcase, papers, letters, passport, was capable of my own feeble assertions. I too had tried to give myself labels, and none of my labels could convince me that I belonged to myself.

This is part of my mood; it heightens my anxiety; I feel the whole world is being washed away and that I am being washed away with it. I feel my time is short. The child, testing his courage, steps into the swiftly moving stream, and though the water does not go above his ankles, in an instant the safe solid earth vanishes, and he is aware only of the terror of sky and trees and the force at his feet. Split seconds of lucidity add to his terror. So, we can use the same toothpaste for years and end by not seeing the colour of the tube; but set us among strange labels, set us in disturbance, in an unfamiliar landscape; and every unregarded article we possess becomes isolated and speaks of our peculiar dependence.

‘You are going to spend the night ashore?’