Sir Frederick Lugard (1893):Governor of Hong Kong and Nigeria for the British Empire
It is sufficient to reiterate here that, as long as our policy is one of free trade, we are compelled to seek new markets; for old ones are being closed to us by hostile tariffs, and our great dependencies, which formerly were the consumers of our goods, are now becoming our commercial rivals. It is inherent in a great colonial and commercial empire like ours that we go forward or go backward. To allow other nations to develop new fields, and to refuse to do so ourselves, is to go backward; and this is the more deplorable, seeing that we have proved ourselves notably capable of dealing with native races and of developing new countries at a less expense than other nations. We owe to the instincts of colonial expansion of our ancestors those vast and noble dependencies which are our pride and the outlets of our trade today; and we are accountable to posterity that opportunities which now present themselves of extending the sphere of our industrial enterprise are not neglected, for the opportunities now offered will never recur again. If some initial expense is incurred, is it not justified by the ultimate gain? I have already pointed out what other nations are doing in the way of railway extension. The government is not asked to provide the capital of the railway, but only a guarantee on the subscribed capital…
A word as to missions in Africa. Beyond doubt I think the most useful missions are the medical and the industrial, in the initial stages of savage development. A combination of the two is, in my opinion, an ideal mission. Such is the work of the Scotch Free Church on Lake Nyasa. The medical missionary begins work with every advantage…. As the skill of the European in medicine asserts its superiority over the crude methods of the medicine man, so does he in proportion gain an influence in his teaching of the great truths of Christianity. He teaches the savage where knowledge and art cease, how far natural remedies produce their effects, independent of charms or supernatural agencies, and where divine power overrules all human efforts. Such demonstration from a medicine man, whose skill they cannot fail to recognize as superior to their own, has naturally more weight than any mere preaching. A mere preacher is discounted and his zeal is not understood. The medical missionary, moreover, gains an admission to the houses and homes of the natives by virtue of his art, which would not be so readily accorded to another. He becomes their adviser and referee, and his counsels are substituted for the magic and witchcraft which retard development.
The value of the industrial mission, on the other hand, depends, of course, largely on the nature of the tribes among whom it is located. Its value can hardly be overestimated among such people as the Waganda, both on account of their natural aptitude and their eager desire to learn. But even the less advanced and more primitive tribes may be equally benefited, if not only mechanical and artisan work, such as the carpenter’s and blacksmith’s craft, but also the simpler expedients of agriculture are taught. The sinking of wells, the system of irrigation, the introduction and planting of useful trees, the use of manure, and of domestic animals for agricultural purposes, the improvement of his implements by the introduction of the primitive Indian plough, etc.—all of these, while improving the status of the native, will render his land more productive, and hence, by increasing his surplus products, will enable him to purchase from the trader the cloth which shall add to his decency, and the implements and household utensils which shall produce greater results for his labor and greater comforts in his social life.
In my view, moreover, instruction (religious or secular) is largely wasted upon adults, who are wedded to custom and prejudice. It is the rising generation who should be educated to a higher plane, by the establishment of schools for children. They, in turn, will send their children for instruction; and so a progressive advancement is instituted, which may produce really great results…. The spotless clothes of the children, the neatness, and order, and discipline enforced, were like nothing I have ever seen elsewhere in Africa. The children in the schools were boarders; native chiefs from surrounding tribes sent their sons to live in Blantyre, and be taught in the schools; neighboring chiefs came to the white man of Blantyre, as arbitrator in disputes; his intervention on more than one occasion prevented war. One word as regards missionaries themselves. The essential point in dealing with Africans is to establish a respect for the European. Upon this—the prestige of the white man—depends his influence, often his very existence, in Africa. If he shows by his surroundings, by his assumption of superiority, that he is far above the native, he will be respected, and his influence will be proportionate to the superiority he assumes and bears out by his higher accomplishments and mode of life. In my opinion—at any rate with reference to Africa—it is the greatest possible mistake to suppose that a European can acquire a greater influence by adopting the mode of life of the natives. In effect, it is to lower himself to their plane, instead of elevating them to his….The whole influence of the European in Africa is gained by this assertion of a superiority which commands the respect and excites the emulation of the savage. To forego this vantage ground is to lose influence for good… To maintain it a missionary must, above all things, be a gentleman; for no one is more quick to recognize a real gentleman than the African savage. He must at all times assert himself, and repel an insolent familiarity, which is a thing entirely apart from friendship born of respect and affection. His dwelling house should be as superior to those if the natives as he is himself superior to them…
I am convinced that the indiscriminate application of such precepts as those contained in the words to turn the other cheek also to the smiter, and to be the servant of all men, is to wholly misunderstand and misapply the teaching of Christ. The African holds the position of a late-born child in the family of nations, and must as yet be schooled in the discipline of the nursery. He is neither the intelligent ideal crying out for instruction, and capable of appreciating the subtle beauties of Christian forbearance and self-sacrifice, which some well-meaning missionary literature would lead us to suppose, nor yet, on the other hand, is he universally a rampant cannibal, predestined by Providence to the yoke of the slave, and fitted for nothing better, as I have elsewhere seen him depicted…..That is to say, that there is in him, like the rest of us, both good and bad, and that the innate good is capable of being developed by culture.