Back |
JAMES EMMAN KWEGYIR AGGREY |
It is extraordinary the impact James Emman Kwegyir Aggrey,
better known as “Aggrey of Africa”, had in South Africa on his arrival
in 1921 as part of the American delegation of the Phelps-Stokes Commission.
He was to spent three months in the country. One specific aim of the Commission
was to help bring about better and harmonious racial relations between
Africans and Europeans, as well as to examine the conditions and opportunities
of education among Africans. His arrival was opportune because South Africa
was profoundly preoccupied with constructing modernity. Being a Ghanian,
who had studied and lived in United States for twenty-two years before
his visit, Aggrey epitomized to New African intellectuals such as H. I.
E. Dhlomo, H. Selby Msimang, Abdullah Abdurahman and others, the absolute
blending of New Negroism and New Africanism. He exemplified what the New
Africans in South Africa were striving for: the harmonious admixture of
the New African and the New Negro. Aggrey seems to have symbolically represented
this historical wish and desire in the imagination of the New Africans.
This explains the spectacular deference that nearly all the New African
intellectuals and political leaders showed to Aggrey. Towards the end
of Aggrey’s three-month mission in South Africa, D. D. T. Jabavu sketched
a brilliant political and intellectual portrait of him which originally
appeared in two American journals, The New York Age and The
Star of Zion, and was subsequently re-printed in Imvo Zabantsundu:
“South Africa is a land that literally bristles with problems, racial,
social, political and economic. . . . Now, Dr. Aggrey, a Native of the
Gold Coast, trained in England and America, has in some respects shown
in a series of closely reasoned lectures (lately delivered in Cape Town,
Victoria East, King William’s Town, Grahamstown, Port Elizabeth, Queenstown,
East London, Durban, Johannesburg, Bloemfontein, Umtata and various other
districts of the Transvaal, The Orange Free State, Natal and Transkei)
more than any other casual visitor to this land how this inter-racial
comity may be composed. . . . Of African origin he is a man of medium
stature, of jet black hue, whose conversation is characterised by a simplicity
and colloquiality agreeably homely for a scholar of his intellectual
caliber. We have been highly impressed by his severely practical views
as an educationist, his achievement in work of social uplift, and the
gospel of self-help that he preached with telling confidence and persuasive
eloquence. I was privileged to be closely associated with him in part
of his travel in my district and was thus enabled to study at first hand
his caprivating personality and his versatility as a public speaker. He
gave addresses each of a distinct stamp to suit the occasion, all strictly
practical, never nebulous but always to the point. He excelled in the
art of concentrating his thought on one specific topic, and finally gathering
up his argument, getting it home to the hearts of his bearers with Quintilian
effect. His method of extempore speech, without the slightest note-paper
for reference, invested his discourse with a genuineness that astonished
his audience, compelling their admiration. Without doubt, he has done
more than any other visitor I know of, in the brief space of time, to
persuade people in our circumstances of the necessity of racial co-operation
between white and black. . . . Certainly his talent for Logic and mastery
of Crowd-Psychology, sharpened by University studies, made him more than
a match in open public debate for the most hostile audiences of disgruntled
opponents that he frequently encountered. His Christian humility and social
social urbanity made him a central figure of admiration with all grades
of society. His secret lies in his Christianity, . . . . “ (“Dr. J. E.
Kwegyir Aggrey in South Africa”, Imvo Zabantsundu, June 7, 14,
1921). This obeisance to the Ghanian New Negro is all the more surprising
because he does not seem to have been a major intellectual or artist or
thinker. He exuded a deep belief in political liberalism. In some ways,
he was a disciple of Booker T. Washington believing very strongly in accomodation
to the hegemonic white status quo (whether majoritarian, as is the case
in United States, or minoritarian, as was the case in South Africa) and
reconciliation to the ruling order. Perhaps one his appeals to the New
African middle class was his unwavering hostility to Garveyism. The middle
class was confronted then by the emergence of peasant millenarian movements
inspired by Garveyism which actually saw Marcus Garvey as a ‘Black Moses’
who must come and liberate the African people in South Africa from white
oppression and domination. Perhaps these two reasons explain his appeal
to the incipient middle class. It is not surprising therefore that the
two leading New African newspapers, Ilanga lase Natal and Umteteli
wa Bantu, extolled his visit and effect. Announcing the visit of James
Aggrey, Umteteli wa Bantu quoted a portion of a talk he gave, which
could be taken as his political credo of modernity: “I don’t care what
you know; show me what you can do. Many of my people who get educated
don’t work, but take to drink. They see white people drink, so they think
they must drink too. They imitate the weakness of the white people, but
not their greatness. They won’t imitate a white man working hard. . .
. If you play only the white notes on a piano you get only sharps; if
only the black keys you get flats; but if you play the two together you
get harmony and beautiful music” (April 9, 1921). The newspaper indicated
clearly that it supported such a statement. Two weeks later reporting
on travels and talks throughout the country, the newspaper stated the
following: “He held the attention of his large audience by a relation
of his experiences in America, out of which he has learned that work is
the fundamental basis of individual and national achievement” (“The Phelps-Stokes
Commission”, Umteteli wa Bantu, April 23, 1921). In an Editorial
which was requesting funds from the public to assist John Langalibalele
Dube in attending the Pan-African Congress organized in Versailles in
1921 by W. E. B. Du Bois, Ilanga lase Natal took this occasion
to praise the historical vision of James Emman Kwegyir Aggrey: “We have
recentky had amongst us one notable African who has received his education
in the United States, Dr. Aggrey, who emphasised one phase which is very
necessary to our development, that of self-help” (“The Progress of the
Negro World”, April 29, 1921). Through his philosophy of reconciliation,
James Aggrey assisted in the establishing of the Joint Council of Europeans
and Africans. It is perhaps his facilitating the making of the Joint Council
that endeared him so profoundly to the New African intelligentsia. As
an indication of the high esteem in which he was held, when Aggrey died
in 1927, two leading intellects of the New African Movement wrote remarkable
obituaries in his memory. R. V. Selope Thema, had this to say: “The news
of the sudden death of Dr. J. E. K. Aggrey in New York gave many of his
friends in South Africa, both black and white, a shock from which they
have not yet recovered. It is difficult fully to appreciate the tragedy
that his passing means for the mutual understanding and co-operation between
the white and black races in working out the destiny of Africa. As is
well known Dr. Aggrey was the apostle of the gospel of inter-racial goodwill
and harmony. He was the only man who could interpret Africa to Europe
and Europe to Africa. He was the only educated African who, in spite of
the sufferings of Africa’s sons and daughters under the tyrannical rule
of the nations of Europe, maintained the human qualities so characteristic
of the African peoples---the qualities of humility, fidelity, patience,
large-heartedness and love. . . . Of his great work at Achimota. Gold
Coast, nothing can be said by us in South Africa. But there can be no
doubt his death is a great blow to that great institution which is destined
to revolutionise the whole of West Africa, if not the African continent.
Thus in his death Africa has lost a great son and humanity a pillar of
international goodwill and harmony” (“The Death of James Emman Kwegyir
Aggrey”, Umteteli wa Bantu, September 17, 1927). Solomon T. Plaatje
wrote similar observations: “Among the sad news of the month must be mentioned
the death of this great West African scholar and international statesman.
In the fields of education, diplomacy and race co-operation, it is doubtful
whether, since the death of the late Dr. E. W. Blyden (whose monument
faces Freetown Harbour at Sierra Leone) the work of any African on this
side of the Atlantic ever deserved so much admiration as that of James
Emman Kwegyir Aggrey, M. A., D. Ph., at one time Professor at Livingstone
College, Salisbury, North Carolina, U. S. A., and lately of Prince of
Wales College, Achimota, Gold Coast, West Africa. The writer met this
eminent and highly educated Native first in 1920 at the School of
Oriental Studies, London. . . . We afterwards met in Canada, and in New
York two years later, and and spent some helpful evenings together while,
he was reading at Columbia University for his degree of Philosophy. Let
me say that I have seldom, if ever, met a more spright gentleman nor a
more sincere and loyal friend. . . . Deceased loved South Africa with
an almost incredible intensity. Recognising that his own people on the
West Coast, in contrast with the South African Natives, far down the scale
of development, had much wider opportunities to share in the fuller life,
he was ready to lay the fruit of his vast learning and ripe experiences
at the feet of his countrymen in this Union. . . . And when he met them
[Africans in South Africa] he would urge forebearance with our tormentors
until the time the Native had acquired all the good obtainable from the
presence of a white civilisation in their midst. Needless to say, many
Natives did not share his views on the excellence of the character of
Uncle Tom” (“The Death of James Emman Kwegyir Aggrey”, September 17, 1927).
The total and singular respect that practically all the major figures
of the New African Talented Tenth had for James Emman Kwegyir Aggrey is
very amazing today in the first few months of the twenty-first century.
For example, nearly two decades after the death of Aggrey, in a threnody
memorializing John Langalibalele Dube who had recently died, H. I. E.
Dhlomo places the great Ghanian New African in a pantheon of immortal
African leaders:
He [John Dube] now belongs to the immortal few Who on the Tree of Time their names did hew With blades of beauty, pain and noble deeds; In service to their people and their needs; Such Shaka, Aggrey, Khama, Han- nibal And many more who answered to Life’s call His work and efforts and his name and fame, Forever in our midst will be a flame Inspiring us to fight for liberty, An echo and a rod to make us free. (“John Langalibalele Dube: Two Songs”, Ilanga lase Natal, February 23, 1946). Nearly two years later, in another threnody commemorating the tragic death of Benedict Vilakzi, H. I. E. Dhlomo places Aggrey in another pantheon: Black bards and heroes greet their friend and peer; Great Shaka, Magolwana there appear, Mbuyazi, Aggrey, Dube, Mqhayi, ache To meet him---so Bambatha, his namesake; Not these alone, for here below he loved And spoke with long-haired bards, among them moved; Now Keats, his idol, whom he prayed to greet, And Catholic great Dante, Comedy Divine enjoying, smiles to meet and see A Catholic bard mate. (“Ichabod! Benedict Wallet Bambatha Vilakazi”, Ilanga lase Natal, November 8, 1947). F. Z. S. Peregrino, editor of the South African Spectator newspaper in Cape Town, who died two years before the arrival of his compatriot, would no doubt have been pleased yet envious of such great acclamation for his fellow countryman coming from practically all the major figures of the New African intelligentsia. |