Tiny white van country

A little white pick up sat parked outside the convenience store across the road. In my memory, it was identical to that which was driven by Mma Ramotswe from BBC Television series from eight or nine years ago, The No 1 Ladies Detective Agency.  Precious Ramotswe drove her tiny white van through a country very different from England, but also a country that was very different from the rest of Africa.

In his magisterial work The State of Africa, Martin Meredith covered the five decades of African history from the time when many of the nations achieved independence in the early-1960s.

As one reads through its seven hundred pages, there is a longing for some good news, for the appearance of Botswana. There are just seven references to the country that provided the backdrop for The No 1 Ladies Detective Agency, four of those are no more than passing.

A paragraph on page 285 captures the essence of the country:

Botswana provided a rare example of an African state that used  its bonanza of mineral riches wisely. At independence in 1966, Botswana, consisting of large areas of desert, with a population of only half a million, was one of the poorest countries in Africa, heavily dependent on British support. But the discovery of rich seams of diamonds shortly after independence transformed its prospects. By 1980 its per capita income had risen to more than $900 a year. Avoiding extravagant expenditure on prestige projects, Seretse Khama invested in infrastructure, health and education and built up substantial reserves. Private businesses were allowed to grow. Corruption hardly existed. In the 1980s per capita income rose to $1,700 a year.

A hundred pages later,  on page 386, Botswana appears:

Only three countries – Senegal, the tiny state of Gambia and Botswana – sustained multi-party politics, holding elections on a regular basis that were considered reasonably free and fair. Botswana, in particular, stood out as an example of liberal democracy, tolerant of opposition, where the rule of law was held in respect and where economic development proceeded apace.

The final reference is on page 698:

Botswana stands out as a unique example of an enduring multiparty democracy with a record of sound economic management, that has used its diamond riches for national advancement and maintained an administration free of corruption.

Corruption hardly existed  . . . the rule of law was held in respect . . .sound economic management . . . riches used for national advancement. Seretse Khama might have gone the way of other African leaders, filling his own pockets and those of his friends, behaving as the leaders of many African nations still behave. Instead, he shaped an exceptional place.

Ranked 35th in the world by Transparency International, Botswana remains a less corrupt place around which to drive a white van than the likes of Italy, Greece, Poland, and Hungary.

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What is home?

Dvorak’s Symphony Number Nine, the New World Symphony: the Largo became the base for the song “Goin’ Home.” Once, at a funeral I conducted, a male voice choir sang “Goin’ Home.” It was a transcendent moment, the sound gave the sombreness a different quality.

“We’re going home,” was what the hero would declare at the end of films in boyhood days, before the credits began to roll on our black and white television screen There would be a shot of weary but victorious men heading back to wives and families.

“You’re going home,” is a word of reassurance, a statement that all will be well, that there is no need to worry, that others will now deal with whatever must be done.

The thought of going home brings thoughts of security, of rest, of burdens set down, of a hundred and one petty annoyances being set aside. Going home is a thought to bring a moment of reverie.

However, “home” is an imaginary concept for many, if not for most of us. Where is home? Is it the place in which we spent our childhood years? What if everyone we knew has long since gone? Is it the place where we have lived for most of our life? What if we have moved house frequently, with long distances between each place? Is it the place where we find our family? What if our loved ones are scattered across various locations, perhaps even in different countries?

“Home is where the heart is” was the received wisdom in days when allied soldiers were always victorious in television battles. What did it mean? Your heart might be in many places, or in no place at all, did that mean you had many homes, or no home at all? It did not make sense, even in those times. It seemed as insincere as those tattoos worn by servicemen that declared their undying love for sweethearts long since forgotten.

Short of making the final journey, to the strains of Dvorak, what does “going home” mean when there is no place we might call home? Is “home” an aspiration? Is it hoping for the sort of place where people might gather in American Christmas movies? Is it an amalgam of images that includes barbecues on summer evenings, and well- tended gardens, and kindly neighbours, and close knit communities, and family members coming back on surprise visits? One can hardly conjure such a home from nothing.

Perhaps, for those of us who have lived itinerant lives, “home” is like retirement, something that will only be recognized when we arrive there.

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Islands in the sea

An odd sight among the three lanes of traffic travelling the M5 motorway, a car from the Irish county of Wexford with a 2021 registration. Someone had been given the opportunity to escape from the island on which they lived and to come to one which is considerably more crowded.

The Covid restrictions have trapped people on an island. The holidaymakers who would be journeying to foreign destinations now pay premium rates for accommodation in England, pricing out those who ordinarily might have enjoyed a holiday in Devon or Cornwall. There is a greater awareness of living on an island.

Yet geographical confines do not necessarily create a feeling of insularity. Once I met a man on the island of Cape Clear off of the west coast of Cork who commented, “Only when I go to the mainland do I become aware of living on an island.”

It had seemed an unlikely assertion. Surely, living in a community of just a hundred and twenty people with everything arriving by boat, there was a daily sense of the insular? But  might he not have pointed a finger back, “don’t you live on an island? What awareness have you of being insular?”

Aren’t islands a matter of perspective?

A woman I knew in Northern Ireland came from Cumbrae in the Firth of Clyde. Blessed with a wonderful sense of humour, she would tell a story of the minister on Great Cumbrae who would stand in the kirk on the Sabbath and pray for the islands of Great and Little Cumbrae and for the offshore nations of Scotland and England.

Of course, the man in the community of ten dozen souls and the reverend gentleman offering intercession on Sunday would both have been right. Geographical insularity is the natural order of things in this small archipelago of islands off of the North-West coast of Europe.

Growing up in Somerset of the 1960s and 1970s, there would have been geography lessons reminding us how close the sea was to each of us and history lessons on the importance of the sea to the power and wealth of imperial times. Had Britain not been an island, waves of invaders would have swept through in successive centuries and the opportunity to use the sea to national advantage might never have arisen. (It is hard now to imagine how dominant Britain became, militarily and economically; in 1913 it accounted for 44% of all international investment in the world).

“Only when I go to the mainland do I become aware of living on an island,” said the man.

Maybe we all live on our own islands, though, or at least wish to do so. “I could be bounded in a nutshell and count myself a king of infinite space,” declared Shakespeare’s melancholic prince of Denmark. Perhaps the man on the island, bounded in a geographical nutshell, really had found a sense of infinite space.

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Forgotten presents

What do people buy as presents to take to a birthday party now? Particularly, boys, in times of virtual reality, what do people give? Are actual physical items bought, or are the gifts in the realm of online activity?

In my teenage years, reaching one’s eighteenth birthday was the big milestone.  Being eighteen meant that one could officially buy a drink in the pub where some of us had been drinking since the age of sixteen. It probably meant other things as well, but officially buying a pint was the most important.

But what presents did people take to an eighteenth birthday party? I cannot recall anyone taking gifts. What would we have taken? It was hard to remember what could have been taken to a birthday party. I remember being given Armed Forces by Elvis Costello and the Attractions, (I still have it in pristine condition) but that was as an Easter present. Could we have just turned up empty-handed at birthday parties? Was it acceptable to come without even a small token of affection for one’s host?

Birthday parties were in pub discos.  The pub provided the venue and the DJ (and sometimes even the invitations) and the person celebrating provided lots of customers for the bar. Perhaps the fact of being present at a party was a gift to the person. Being able to promise the pub a crowd of customers who would spend a lot of money at the late bar enabled the person to celebrate their birthday at no cost. But would you really have arrived and said, ‘happy birthday’ and passed them by to go to the bar?

It’s not as though the options for presents were plentiful. If gifts were bought, surely they would be remembered?  There were records, but what else? A bottle of wine in those times would have been something foreign and exotic. There were certainly bottles of Mateus Rose at student parties (a wine then considered the height of sophistication), but no-one would have considered it as a present, would they? Maybe chocolates for a girl? Maybe jewellery, if the girl commanded a particular place in the affections?

It is troubling that it is impossible to recall anything taken by anyone to any of the parties. If there was money for drinks, then some sort of gift would have been possible. Perhaps we all took gifts that we now prefer not to remember.

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What’s a geezer?

The school sports day is approaching and tutor groups discussed who from their groups would represent their house in a day of competitive athletics. A spirit of rivalry quickly emerged, no-one wanted to allow anyone to enter who did not have a serious chance of winning against the entrants from the three other houses. There are no illusions that participation is enough, it is winning that matters.

At the end of the day, walking to the school gate to supervise the safe departure of the two hundred Year 8 students, a student I knew well fell into step beside me.

“Are you entering the sports day?” I asked.

“Nah, sir. I have the body of a forty year old geezer.”

At most, he was a very slightly plump, it seemed a very odd answer.

“What’s a forty year old geezer like?”

“You know, sir. The men who sit in pubs and shout at the television when the football is on.”

“Do you know any geezers?”

“Not really, sir. My dad doesn’t drink.”

“Nor does mine,” said a boy who had appeared on the other side of me.

The concept of the forty year old geezer was new to me. “Why a forty year old?” I asked.

“Because, sir, that’s the age that geezers are.”

We reached the gate and the boys set off on their homeward walk.

“What’s a forty year old geezer like?” I asked a colleague standing at the gate.

“I don’t know,” he said, “I’m twenty-four.”

Another colleague responded, “I had a real crisis when I was forty. But I don’t think I was a geezer.”

Fifty years ago, when I was the age of the student, “geezer” was generally prefixed with “old.” It conjured visions of an old man in a raincoat and trilby hat walking down the street with a shopping bag in his hand. An old geezer would have been retired, he would have recounted stories of what life was like when he was young, he would have despaired of the young people he saw. A geezer would not have been just forty years old.

Consulting the Urban Dictionary, the boy’s definition of a geezer seems to reflect a wide understanding of the word. The interesting suggestion is that geezers are able to recognize each other, as if to be a geezer you must know a geezer. What is not explained by the Urban Dictionary or Wikipedia is how being a geezer moved forward twenty years.

Posted in This sceptred isle | 2 Comments