12. SEEKING TOUCH WITH INDIANS
Before writing further
about Christian contacts, I must record other experiences of the same period.
Sheth Tyeb Haji Khan Muhammad
had in Pretoria the same position as was enjoyed by Dada Abdulla in Natal.
There was no public movement that could be conducted without him. I made
his acquaintance the very first week, and told him of my intention to get
in touch with every Indian in Pretoria. I expressed a desire to study the
conditions of Indians there, and asked for his help in my work, which he
gladly agreed to give.
My first step was to call a
meeting of all the Indians in Pretoria and to present to them a picture
of their condition in the Transvaal. The meeting was held at the house
of Sheth Haji Muhammad Haji Joosab, to whom I had a letter of introduction.
It was principally attended by Meman merchants, though there was a sprinkling
of Hindus as well. The Hindu population in Pretoria was, as a matter of
fact, very small.
My speech at this meeting may
be said to have been the first public speech in my life. I went fairly
prepared with my subject, which was about observing truthfulness in business.
I had always heard the merchants say that truth was not possible in business.
I did not think so then, nor do I now. Even today there are merchant friends
who contend that truth is inconsistent with business. Business, they say,
is a very practical affair, and truth a matter of religion; and they argue
that practical affairs are one thing, while religion is quite another.
Pure truth, they hold, is out of the question in business, one can speak
it only so far as is suitable. I strongly contested the position in my
speech, and awakened the merchants to a sense of their duty, which was
two-fold. Their responsibility to be truthful was all the greater in a
foreign land, because the conduct of a few Indians was the measure of that
of the millions of their fellow-countrymen.
I had found our peoples' habits
to be insanitary, as compared with those of the Englishmen around them,
and drew their attention on it. I laid stress on the necessity of forgetting
all distinctions such as Hindus, Musalmans, Parsis, Christians, Gujaratis,
Madrasis, Punjabis, Sindhis, Kachchhis, Suratis, and so on.
I suggested, in conclusion,
the formation of an association to make representations to the authorities
concerned in respect of the hardships of the Indian settlers, and offered
to place as its disposal as much of my time and service as was possible.
I saw that I made a considerable
impression on the meeting.
My speech was followed by discussion.
Some offered to supply me with facts. I felt encouraged. I saw that very
few amongst my audience knew English. As I felt that knowledge of English
would be useful in that country, I advised those who had leisure to learn
English. I told them that it was possible to learn a language even at an
advanced age, and cited cases of people who had done so. I undertook, besides,
to teach a class, if one was started, or personally to instruct individuals
desiring to learn the language.
The class was not started, but
three young men expressed their readiness to learn at their convenience,
and on condition that I went to their places to teach them. Of these, two
were Musalmans--one of them a barber and the other a clerk--and the third
was a Hindu, a petty shopkeeper. I agreed to suit them all. I had no misgivings
regarding my capacity to teach. My pupils might become tired, but not I.
Sometimes it happened that I would go to their places, only to find them
engaged in their business. But I did not lose patience. None of the three
desired a deep study of English, but two may be said to have made fairly
good progress in about eight months. Two learnt enough to keep accounts
and write ordinary business letters. The barber's ambition was confined
to acquiring just enough English for dealing with his customers. As a result
of their studies, two of the pupils were equipped for making a fair income.
I was satisfied with the result
of the meeting. It was decided to hold such meetings, as far as I remember,
once a week, or maybe once a month. These were held more or less regularly,
and on these occasions there was a free exchange of ideas. The result was
that there was now in Pretoria no Indian I did not know, or whose condition
I was not acquainted with. This prompted me in turn to make the acquaintance
of the British Agent in Pretoria, Mr. Jacobus de Wet. He had sympathy for
the Indians, but he had very little influence. However, he agreed to help
us as best he could, and invited me to meet him whenever I wished.
I now communicated with the
railway authorities and told them that, even under their own regulations,
the disabilities about travelling under which the Indians laboured could
not be justified. I got a letter in reply to the effect that first and
second class tickets would be issued to Indians who were properly dressed.
This was far from giving adequate relief, as it rested with the station
master to decide who was 'properly dressed'.
The British Agent showed me
some papers dealing with Indian affairs. Tyeb Sheth had also given me similar
papers. I learnt from them how cruelly the Indians were hounded out from
the Orange Free State.
In short, my stay in Pretoria
enabled me to make a deep study of the social, economic, and political
condition of the Indians in the Transvaal and the Orange Free State. I
had no idea that this study was to be of invaluable service to me in the
future. For I had thought of returning home by the end of the year, or
even earlier, if the case was finished before the year was out.
But God disposed otherwise.