The Thing Around Your Neck (19 page)

Iroegbunam’s story haunted Nwamgba, because this, she was sure, was the way Obierika’s cousins were likely to get rid of her son. Killing him was too dangerous, the risk of misfortunes from the oracle too high, but they would be able to sell him as long as they had strong medicine to protect themselves. She was struck, too, by how Iroegbunam lapsed into the white man’s language from time to time. It sounded nasal and disgusting. Nwamgba had no desire to speak such a thing herself, but she was suddenly determined that Anikwenwa would speak it well enough to go to the white men’s court with Obierika’s cousins and defeat them and take control of what was his. And so, shortly after Iroegbunam’s return, she told Ayaju that she wanted to take her son to school.

They went first to the Anglican mission. The classroom had more girls than boys—a few curious boys wandered in with
their catapaults and then wandered out. The students sat with slates on their laps while the teacher stood in front of them, holding a big cane, telling them a story about a man who transformed a bowl of water into wine. Nwamgba was impressed by the teacher’s spectacles, and she thought that the man in the story must have had fairly powerful medicine to be able to transform water into wine. But when the girls were separated and a woman teacher came to teach them how to sew, Nwamgba found this silly; in her clan girls learned to make pottery and a man sewed cloth. What dissuaded her completely about the school, however, was that the instruction was done in Igbo. Nwamgba asked the first teacher why. He said that of course the students were taught English—he held up the En glish primer—but children learned best in their own language, and the children in the white men’s land were taught in their own language, too. Nwamgba turned to leave. The teacher stood in her way and told her that the Catholic missionaries were harsh and did not have the best interests of the natives at heart. Nwamgba was amused by these foreigners, who did not seem to know that one must, in front of strangers, pretend to have unity. But she had come in search of English, and so she walked past him and went to the Catholic mission.

Father Shanahan told her that Anikwenwa would have to take an English name, because it was not possible to be baptized with a heathen name. She agreed easily. His name was Anikwenwa as far as she was concerned; if they wanted to name him something she could not pronounce before teaching him their language, she did not mind at all. All that mattered was that he learn enough of the language to fight his father’s cousins. Father Shanahan looked at Anikwenwa, a dark-skinned, well-muscled child, and guessed that he was about twelve, although he found it difficult to estimate the ages of
these people; sometimes a mere boy would look like a man, nothing like in Eastern Africa, where he had previously worked and where the natives tended to be slender, less confusingly muscular. As he poured some water on the boy’s head, he said, “Michael, I baptize you in the name of the Father and of the Son and of the Holy Spirit.”

He gave the boy a singlet and a pair of shorts, because the people of the living God did not walk around naked, and he tried to preach to the boy’s mother, but she looked at him as if he were a child who did not know any better. There was something troublingly assertive about her, something he had seen in many women here; there was much potential to be harnessed if their wildness could be tamed. This Nwamgba would make a marvelous missionary among the women. He watched her leave. There was a grace in her straight back, and she, unlike others, had not spent too much time going round and round in her speech. It infuriated him, their overlong talk and circuitous proverbs, their never getting to the point, but he was determined to excel here; it was the reason he had joined the Holy Ghost Congregation, whose special vocation was the redemption of black heathens.

Nwamgba was alarmed by how indiscriminately the missionaries flogged students—for being late, for being lazy, for being slow, for being idle. And once, as Anikwenwa told her, Father Lutz had put metal cuffs around a girl’s wrists to teach her a lesson about lying, all the time saying in Igbo—for Father Lutz spoke a broken brand of Igbo—that native parents pampered their children too much, that teaching the Gospel also meant teaching proper discipline. The first weekend Anikwenwa came home, Nwamgba saw angry welts on his back. She tightened
her wrapper on her waist and went to the school. She told the teacher that she would gouge out the eyes of everyone at the mission if they ever did that to him again. She knew that Anikwenwa did not want to go to school, and she told him that it was only for a year or two, so that he would learn English, and although the mission people told her not to come so often, she insistently came every weekend to take him home. Anikwenwa always took off his clothes even before they left the mission compound. He disliked the shorts and shirt that made him sweat, the fabric that was itchy around his armpits. He disliked, too, being in the same class as old men and missing out on wrestling contests.

Perhaps it was because he began to notice the admiring glances his clothes brought in the clan but Anikwenwa’s attitude to school slowly changed. Nwamgba first noticed this when some of the other boys with whom he swept the village square complained that he no longer did his share because he was at school, and Anikwenwa said something in English, something sharp-sounding, which shut them up and filled Nwamgba with an indulgent pride. Her pride turned to a vague worry when she noticed that the curiosity in his eyes had diminished. There was a new ponderousness in him, as if he had suddenly found himself bearing the weight of a too-heavy world. He stared at things for too long. He stopped eating her food, because, he said, it was sacrificed to idols. He told her to tie her wrapper around her chest instead of her waist, because her nakedness was sinful. She looked at him, amused by his earnestness, but worried nonetheless, and asked why he had only just begun to notice her nakedness.

When it was time for his
ima
mmuo
ceremony, he said he would not participate, because it was a heathen custom for boys to be initiated into the world of spirits, a custom that Father
Shanahan had said would have to stop. Nwamgba roughly yanked his ear and told him that a foreign albino could not determine when their customs would change, so until the clan itself decided that the initiation would stop, he would participate or else he would tell her whether he was her son or the white man’s son. Anikwenwa reluctantly agreed, but as he was taken away with a group of boys, she noticed that he lacked their excitement. His sadness saddened her. She felt her son slipping away from her, and yet she was proud that he was learning so much, that he could become a court interpreter or a letter writer, and that with Father Lutz’s help he had brought home some papers that showed that their lands belonged to him and his mother. Her proudest moment was when he went to his father’s cousins Okafo and Okoye and asked for his father’s ivory tusk back. And they gave it to him.

Nwamgba knew that her son now inhabited a mental space that was foreign to her. He told her that he was going to Lagos to learn how to be a teacher, and even as she screamed—How can you leave me? Who will bury me when I die?—she knew he would go. She did not see him for many years, years during which his father’s cousin Okafo died. She often consulted the oracle to ask whether Anikwenwa was still alive; the
dibia
admonished her and sent her away, because of course he was alive. At last Anikwenwa returned, in the year that the clan banned all dogs after a dog killed a member of the Mmangala age grade, the age grade to which Anikwenwa would have belonged if he had not said that such things were devilish.

Nwamgba said nothing when he announced that he had been appointed catechist at the new mission. She was sharpening her aguba on the palm of her hand, about to shave patterns in the hair of a little girl, and she continued to do so—
flick-
flick-flick
—while Anikwenwa talked about winning souls in
their clan. The plate of breadfruit seeds she had offered him was untouched—he no longer ate anything at all of hers—and she looked at him, this man wearing trousers, and a rosary around his neck, and wondered whether she had meddled with his destiny. Was this what his chi had ordained for him, this life in which he was like a person diligently acting a bizarre pantomime?

The day that he told her about the woman he would marry, she was not surprised. He did not do it as it was done, did not consult people to ask about the bride’s family, but simply said that somebody at the mission had seen a suitable young woman from Ifite Ukpo and the suitable young woman would be taken to the Sisters of the Holy Rosary in Onicha to learn how to be a good Christian wife. Nwamgba was sick with malaria on that day, lying on her mud bed, rubbing her aching joints, and she asked Anikwenwa the young woman’s name. Anikwenwa said it was Agnes. Nwamgba asked for the young woman’s real name. Anikwenwa cleared his throat and said she had been called Mgbeke before she became a Christian, and Nwamgba asked whether Mgbeke would at least do the confession ceremony even if Anikwenwa would not follow the other marriage rites of their clan. He shook his head furiously and told her that the confession made by a woman before marriage, in which she, surrounded by female relatives, swore that no man had touched her since her husband had declared his interest, was sinful, because Christian wives should not have been touched
at all
.

The marriage ceremony in church was laughably strange, but Nwamgba bore it silently and told herself that she would die soon and join Obierika and be free of a world that increasingly made no sense. She was determined to dislike her son’s wife, but Mgbeke was difficult to dislike; she was small-waisted
and gentle, eager to please the man to whom she was married, eager to please everyone, quick to cry, apologetic about things over which she had no control. And so, instead, Nwamgba pitied her. Mgbeke often visited Nwamgba in tears, saying that Anikwenwa had refused to eat dinner because he was upset with her or that Anikwenwa had banned her from going to a friend’s Anglican wedding because Anglicans did not preach the truth, and Nwamgba would silently carve designs on her pottery while Mgbeke cried, uncertain of how to handle a woman crying about things that did not deserve tears.

Mgbeke was called “missus” by everyone, even the non-Christians, all of whom respected the catechist’s wife, but on the day she went to the Oyi stream and refused to remove her clothes because she was a Christian, the women of the clan, outraged that she dared to disrespect the goddess, beat her and dumped her at the grove. The news spread quickly. Missus had been harassed. Anikwenwa threatened to lock up all the elders if his wife was treated that way again, but Father O’Donnell, on his next trek from his station in Onicha, visited the elders and apologized on Mgbeke’s behalf and asked whether perhaps Christian women could be allowed to fetch water fully clothed. The elders refused—if one wanted Oyi’s waters, then one had to follow Oyi’s rules—but they were courteous to Father O’Donnell, who listened to them and did not behave like their own son Anikwenwa.

Nwamgba was ashamed of her son, irritated with his wife, upset by their rarefied life in which they treated non-Christians as if they had smallpox, but she held out her hope for a grandchild; she prayed and sacrificed for Mgbeke to have a boy, because it would be Obierika come back and would bring a
semblance of sense back into her world. She did not know of Mgbeke’s first or second miscarriage, it was only after the third that Mgbeke, sniffling and blowing her nose, told her. They had to consult the oracle, as this was a family misfortune, Nwamgba said, but Mgbeke’s eyes widened with fear. Michael would be very angry if he ever heard of this oracle suggestion. Nwamgba, who still found it difficult to remember that Michael was Anikwenwa, went to the oracle herself, and afterwards thought it ludicrous how even the gods had changed and no longer asked for palm wine but for gin. Had they converted, too?

A few months later, Mgbeke visited, smiling, bringing a covered bowl of one of those concoctions that Nwamgba found inedible, and Nwamgba knew that her chi was still wide awake and that her daughter-in-law was pregnant. Anikwenwa had decreed that Mgbeke would have the baby at the mission in Onicha, but the gods had different plans and she went into early labor on a rainy afternoon; somebody ran in the drenching rain to Nwamgba’s hut to call her. It was a boy. Father O’Donnell baptized him Peter, but Nwamgba called him Nnamdi, because she believed he was Obierika come back. She sang to him, and when he cried she pushed her dried-up nipple into his mouth, but try as she might, she did not feel the spirit of her magnificent husband Obierika. Mgbeke had three more miscarriages and Nwamgba went to the oracle many times until a pregnancy stayed and the second baby was born, this time at the mission in Onicha. A girl. From the moment Nwamgba held her, the baby’s bright eyes delightfully focused on her, she knew that it was the spirit of Obierika that had returned; odd, to have come in a girl, but who could predict the ways of the ancestors? Father O’Donnell baptized her Grace, but Nwamgba called her Afamefuna, “My Name Will Not Be Lost,” and was thrilled by the child’s solemn interest in
her poetry and her stories, the teenager’s keen watchfulness as Nwamgba struggled to make pottery with newly shaky hands. But Nwamgba was not thrilled that Afamefuna was to go away to secondary school (Peter was already living with the priests in Onicha), because she feared that, at boarding school, the new ways would dissolve her granddaughter’s fighting spirit and replace it either with an incurious rigidity, like Anikwenwa’s, or a limp helplessness, like Mgbeke’s.

The year that Afamefuna left for secondary school in Onicha, Nwamgba felt as if a lamp had been blown out on a moonless night. It was a strange year, the year that darkness suddenly descended on the land in the middle of the afternoon, and when Nwamgba felt the deep-seated ache in her joints, she knew her end was near. She lay on her bed gasping for breath, while Anikwenwa pleaded with her to be baptized and anointed so that he could hold a Christian funeral for her, as he could not participate in a heathen ceremony. Nwamgba told him that if he dared to bring anybody to rub some filthy oil on her, she would slap that person with her last strength. All she wanted was to see Afamefuna before she joined the ancestors, but Anikwenwa said that Grace was taking exams in school and could not come home. But she came. Nwamgba heard the squeaky swing of her door and there was Afamefuna, her granddaughter who had come on her own from Onicha because she had been unable to sleep for days, her restless spirit urging her home. Grace put down her schoolbag, inside of which was her textbook with a chapter called “The Pacification of the Primitive Tribes of Southern Nigeria,” by an administrator from Worcestershire who had lived among them for seven years.