“Okay, let me just say I asked her and she agreed!”
“You are lying!”
“You are my messenger. You don’t know what went on between us. Just tell them what I say.”
They go back to join Zim and his relatives. Dalton tells them that the umfana—the young man in question — has indeed spoken with the intombi.
“If that be the case, it is well,” says one relative. “Go and fetch the young man. We’ll decide on a new day to meet. We’ll have our intombi at hand.”
“He is here already,” says Dalton, pointing at Camagu. “He is the suitor.”
Again the relatives are taken aback. They look at Zim angrily.
“Did you know about this?” asks an uncle.
“I did not even know who the visitors were going to be,” Zim defends himself.
“This is highly irregular,” says the uncle. “The suitor has come personally on the very first day. He is supposed to come on our demand. He is not supposed to negotiate his own marriage.”
“I have no relatives here to do that for me, my fathers and mothers. It is for that reason I came myself with this son of Dalton.”
“He is not an umfana,” observes an old woman. “He is too old for our daughter.”
“Age has never mattered to our people,” says an old man. “If it does not matter to the intombi, why should it matter to us?”
“Has he ever been married?” inquires the uncle.
“I have never been married before, my fathers and mothers.”
“Then he is an umfana, whatever his age,” says another old woman.
“Does he know the situation of our daughter?” Another uncle directs this question to Dalton. “We must not talk here as if we have a daughter who can wear white on her wedding day.”
“He knows it very well,” says Dalton.
“Maybe he is even responsible for it,” adds a younger relative.
“No, it cannot be,” says Zim emphatically. “The grandmothers have said she has never known a man.”
“I do not care,” says Camagu desperately. “I am willing to take responsibility. I can even claim paternity if need be. All I want is to marry your daughter.”
“Go back home,” says the uncle. “You will come back again. You know what to bring.”
The days that follow are very hectic for Camagu. He sends people out to nearby villages to purchase three head of cattle that must be driven to Zim’s homestead on the second visit. These are not yet for the lobola. The first one is payment for the very act of asking for marriage, the second one is for the face of the woman, and the third one is for the room where the newlyweds will sleep, known as ikoyi.
In the meantime, Camagu is asked by the chief to address the elders on the alternative plans for the development of the village, since he is one of the instigators of the rejection of the gambling complex that the consortium from Johannesburg wanted to build. He holds a series of meetings where he outlines his plans. At every meeting the Unbelievers are very vocal in advocating the holiday paradise that will bring civilization to the village, and he has to defend his plans vigorously. He even has to appear before the regional and provincial executives of the ruling party, who are not happy that there are obstacles to the injection of such wonderful investment into the village economy. At every meeting his plans become more thought out.
At these meetings with political big shots, he never forgets to remind them that all the black empowerment groups in Johannesburg and other big cities empower only the chosen few. They do not create employment for the people. Instead, whenever these big companies are taken over by these groups, there follows what is euphemistically called rightsizing in order to maximize profits. Thousands of workers are retrenched. These black empowerment groups do not empower workers by creating jobs for them. Instead, workers lose jobs.
It is the same with the company that wants to turn Qolorha into a holiday haven. Only a chosen few will benefit: the party and trade union bosses who are directors. They live in their mansions in Johannesburg and have nothing to do with the village. The villagers will actually lose more than they will gain from the few jobs that will be created. Very little of the money that is made here will circulate in the village. As for the dream — no, the nightmare — of town houses and the “English” retirement village for millionaires, the less said about it the better.
“The less said about it the better because you have no alternative plan!” cries Bhonco, son of Ximiya. Laughter has deserted him once more. He has told his fellow Unbelievers that it was temporary insanity planted in him by the Believers.
“I do have a better suggestion,” says Camagu.
The villagers must come together, and using the natural material that is found in the village, the very material that they use to build and thatch their houses, they must build a backpackers’ hostel in Qolorha. There are many tourists who like to visit unspoiled places for the sole purpose of admiring the beauty of nature and watching birds without killing them. Such tourists would enjoy the hospitality of the ama-Gcaleka clan in self-catering rondavels or in the hostel with a kitchen and a dining room. Authentic food of the amaXhosa such as umngqusho, the maize samp that is cooked with beans, would be prepared for the guests. So would various types of shellfish such as amaqonga, imbhaza, amangquba, and imbhatyisa, which are plentiful in the rough sea. Many people would come for the seafood, especially if it is cooked in the unique manner of the people of Qolorha. Here he has in mind Qukezwa’s cooking that converted him to seafood when he first visited Zim’s homestead.
“The gambling city is going to bring electricity to the village,” says Bhonco.
“Electricity must come to the village. . but not because of the gambling city,” Camagu responds. “The government must bring electricity here because the village needs it. It is the policy of the government now to electrify even the most remote villages.”
Then all of a sudden he gets excited and shouts, “Come to think of it, we can even create our own electricity! From the sun! There is plenty of sunshine here! We can harness the sun to light our hostel and our houses! We can even cook and warm our water with the sun!”
People shake their heads in wonderment. Even Camagu’s supporters think he is crazy. He tries, to explain to them the wonders of solar energy. These are not just dreams, he tells them. Such things are already happening in other places.
Bhonco and his Unbelievers are getting worried that more people are being swayed by the picture that Camagu has painted.
“The man is obviously a crook,” shouts Bhonco. “He says now we must build a hotel. For whom are we building this hotel? For him. He wants to use us to make himself rich in the same way he has used some of the foolish women of this village.”
“Those foolish women, Tat’uBhonco, are making good money that you will not see even in your dreams,” replies Camagu. “And they make this money from their own business. I do not own the cooperative society. Its members own it. The same will happen if the villagers come together to build this holiday place that will give travelers the opportunity to experience life in an African home. The villagers who come together to build the place will own the place. They will not be working for anyone but themselves. It will not be big and wonderful like the gambling city with roller coasters and cable cars. But it will be ours. The Chinese have a saying that it is better to be the head of a chicken than to be the backside of an elephant.”
“What have the Chinese got to do with this?” asks Bhonco derisively. “It is in the nature of Believers to put their faith in all these strange foreign people from across the seas. First it was the Russians. Now it is the Chinese!”