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Unformatted text preview: Eating Christmas in
the Kalahari Richard Borshay Lee The lKung Bushmen’s knowledge of
Christmas is thirdhand. The London
Missionary Society brought the holiday
to the southern Tswana tribes in the early
nineteenth century. Later, native cate-
chists spread the idea far and wide
among the Bantu-speaking pastoralists,
even in the remotest corners of the Kala—
hari Desert. The Bushmen‘s idea of the
Christmas story, stripped to its essen-
tials, is “praise the birth of white man’s
god-chief”; what keeps their interest in
the holiday high is the Tswana-Herero
custom of slaughtering an ox for his
Bushmen neighbors as an annual good-
will gesture. Since the 1930’s, part of the
Bushmen’s annual round of activities
has included a December congregation
at the cattle posts for trading, marriage
brokering, and several days of trance-
dance feasting at which the local Tswana
headman is host. As a social anthropologist working
with !Kung Bushmen, I found that the
Christmas ox custom suited my pur-
poses. I had come to the Kalahari to
study the hunting and gathering subsis-
tence economy of the lKung, and to ac-
complish this it was essential not to
provide them with food, share my own
food, or interfere in any way with their
food-gathering activities. While liberal
handouts of tobacco and medical sup-
plies were appreciated, they were
scarcely adequate to erase the glaring
disparity in wealth between the anthro- . pologist, who maintained a two-month inventory of canned goods, and the
Bushmen, who rarely had a day’s supply of food on hand. My approach, while
paying off in terms of data, left me open
to frequent accusations of stinginess and
hard—heartedness. By their lights, I was a
miser. The Christmas ox was to be my way
of saying thank you for the cooperation
of the past year; and since it was to be our
last Christmas in the field, 1 determined
to slaughter the largest, meatiest ox that
money could buy, insuring that the feast
and trance—dance would be a success. Through December I kept my eyes
open at the wells as the cattle were
brought down for watering. Several ani—
mals were offered, but none had quite the
grossness that I had in mind. Then, ten
days before the holiday, a Herero friend
led an ox of astonishing size and mass up
to our camp. It was solid black, stood
five feet high at the shoulder, had a five-
foot span of -horn_s, and must have
weighed 1,200 pounds on the hoof. Food
consumption calculations are my spe-
cialty, and I quickly figured that bones
and viscera aside, there was enough
meat—at least four pounds—for every
man, woman, and child of the 150 Bush-
men in the vicinity of lai/ai who were ex-
pected at the feast. Having found the right animal at last,
I paid the Herero £20 ($56) and asked
him to keep the beast with his herd until
Christmas day. The next morning word
spread among the people that the big
solid black one was the ox chosen by /
ontah (my Bushman name; it means,
roughly, “whitey”) for the Christmas
feast. That afternoon I received the first 20 delegation. Benla, an outspoken sixty- a year—old mother of five, came to the ' point slowly. “Where were you planning to eat
Christmas?” “Right here at lai/ai,” I replied. “Alone or with others?" “I expect to invite all the people to eat
Christmas with me." “Eat what?" “I have purchased Yehave’s black ox,
and I am going to slaughter and cook it." “That’s what we were told at the well but refused to believe it until we heard it if from yourself.” "Miller; a m: -wsmiannrn-nawsw: ' “Well, it’s the black one,” I replied expansively, although wondering what she was driving at. “Oh, no!” Benla groaned, turning to ' her group. “They were right.“ Turning
back to me she asked, “Do you expect us
to eat that bag of bones?” “Bag of bones! It’s the biggest ox at I
aifai.” “Big, yes, but old. And thin. Every-
body knows there’s no meat on that old
ox. What did you expect us to eat off it,
the horns?” Everybody chuckled at Benla‘s one-
liner as they walked away, but all I could
manage was a weak grin. That evening it was the turn of the
young men. They came to sit at our
evening fire. lgaugo. about my age.
spoke to me man-to-man. “lontah, you have always been square
with us,” he lied. “What has happened to
change-your heart? That sack of guts and
bones of Yehave’s will hardly feed one the eat eat ox,
it.”
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nd [16 Camp, let alone all the Bushmen around
ailajj’ And he proceeded to enumerate
the seven camps in the lai/ai v1c1n1ty,
family by family. “Perhaps you have for-
gotten that We are not few, but many. Or
are you too blind to tell the difference be—
tween a proper cow and an old wreck?
That ex is thin to the point of death.” “Look, you guys,” I retorted, "that is
a beautiful animal, and I”rn sure you will
eat it with pleasure at Christmas.” “Of course we will eat it; it‘s food.
But it won’t fill us up to the point where
we will have enough strength to dance.
We will eat and go home to bed with
stomachs rumbling.” That night as we turned in, I asked my
wife, Nancy: “What did you think of the
black ox?" “It looked enormous to me. Why?” “Well, about eight different people
have told me I got gypped; that the ox is
nothing but bones.” “What’s the angle?” Nancy asked.
“Did they have a better one to sell?” “No, they just said that it was going to
be a grim Christmas because there won’t
be enough meat to go around. Maybe I’ll
get an independent judge to look at the
beast in the morning.” Bright and early, Halingisi, a Tswana
cattle owner, appeared at our camp. But
before I could ask him to give me his
opinion on Yehave’s black ox, he gave
me the eye signal that indicated a confi-
dential chat. We left the camp and sat
down. “Iontah, I’m surprised at you: you’ve
lived here for three years and still ha-
ven’t learned anything about cattle.” “But what else can a person do but
choose the biggest, strongest animal one
can find?” I retorted. “Look, just because an animal is big
doesn’t mean that it has plenty of meat
on it. The black one was a beauty when it
was younger, but now it is thin to the
point of death." “Well I’ve already bought it. What
Can I do at this stage?” “Bought it already? I thought you
were just considering it. Well, you’ll
have to kill it and serve it, I suppose. But
don't expect much of a dance to follow.” My spirits dropped rapidly. I could
believe that Benla and [gauge just might
be putting me on about the black ox, but Article 3. Eating Christmas in the Kalahari Halingisi seemed to be an impartial
critic. I went around that day feeling as
though I had bought a lemon of a used
car. In the afternoon it was Tomazo‘s turn.
Tomazo is a fine hunter, a top trance per-
former. .. and one of my most reliable inw
formants. He approached the subject of
the Christmas cow as part of my continu-
ing Bushman education. “My friend, the way it is with us
Bushmen,” he began, “is that we love
meat. And even more than that, we love
fat. When we hunt we always search for
the fat ones, the ones dripping with lay-
ers of white fat: fat that turns into a clear,
thick oil in the cooking pot, fat that slides
down your gullet, fills your stomach and
gives you a roaring diarrhea,” he rhapso-
dized. “So, feeling as we do," he continued,
“it gives us pain to be served such a
scrawny thing as Yehave’s black ox. It is
big, yes, and no doubt its giant bones are
good for soup, but fat is what we really
crave and so we will eat Christmas this
year with a heavy heart.” The prospect of a gloomy Christmas
now had me worried, so I asked Tomazo
what I could do about it. “Look for a fat one, a young one...
smaller, but fat. Fat enough to make us I
lgom (‘evacuate the bowels’), then we
will be happy.” My suspicions were aroused when
Tomazo said that he happened to know
of a young, fat, barren cow that the
owner was willing to part with. Was
Tomazo working on commission, I won—
dered? But I dispelled this unworthy
thought when we approached the Herero
owner of the cow in question and found
that he had decided not to sell. The scrawny wreck of a Christmas ox
now became the talk of the lai/ai water
hole and was the first news told to the
outlying groups as they began to come in
from the bush for the feast. What finally
convinced me that real trouble might be
brewing was the visit from ulau, an old
conservative with a reputation for fierce-
ness. His nickname meant spear and re-
ferred to an incident thirty years ago in
which he had speared a man to death. He
had an intense manner; fixing me with
his eyes, he said in clipped tones: 21 “I have only just heard about the
black ox today, or else I would have
come here earlier. lontah, do you hon-
estly think you can servemeat like that to
people and avoid a fight?” He paused,
letting the implications sink in. “I don’t
mean fight you, lontah; you are a white
man. I mean a fight between Bushmen.
There are many fierce ones here, and
with such a small quantity of meat to dis«
tribute, how can you give everybody a
fair share? Someone is sure to accuse an-
other of taking too much or hogging all the choice pieces. Then you will see
what ha ens when some go hung while others eat.
f____.... The possibility of at least a serious ar-
gument struck me as all too real. I had
witnessed the tension that surrounds the
distribution of meat from a kudu or
gemsbok kill, and had documented many
arguments that sprang up from a real or
imagined slight in meat distribution. The
owners of a kill may spend up to two
hours arranging and rearranging the piles
of meat under the gaze of a circle of re-
cipients before handing them out. And I
also knew that the Christmas feast at fail
ai would be bringing together groups that
had fended in the past. Convinced now of the gravity of the
situation, I went in earnest to search for a
second cow; but all my inquiries failed to
turn one up. The Christmas feast was evidently
going to be a disaster, and the incessant
complaints about the meagerness of the
ox had already taken the fun out of it for
me. Moreover, I was getting bored with
the wisecracks, and after losing my tem—
per a few times, I resolved to serve the
beast anyway. If the meat fell short, the
hell with it. In the Bushmen idiom, I an-
nounced to all who would listen: “I am a poor man and blind. If I have
chosen one that is too old and too thin,
we will eat it anyway and see if there is
enough meat there to quiet the rumbling
of our stomachs.” On hearing this speech, Benia offered
me a rare word of comfort. “It’s thin,”
she said philosophically, “but the bones
will make a good soup.” At dawn Christmas morning, instinct
told me to turn over the butchering and
cooking to-a friend and take off with
Nancy to spend Christmas alone in the i ANNUAL EDITIONS bush. But curiosity kept me from retreat-
ing. I wanted to see what such a scrawny
ox looked like on butchering and if there
was going to be a fight, I wanted to catch
every word of it. Anthropologists are in-
curable that way. The great beast was driven up to our
dancing ground, and a shot in the fore-
head dropped it in its tracks. Then,
freshly cut branches were heaped around
the fallen carcass to receive the meat.
Ten men volunteered to help with the
cutting. I asked [gauge to make the
breast bone cut. This out, which begins
the butchering process for most large
game, offers easy access for removal of
the viscera. But it also allows the hunter
to spot-check the amount of fat on the
animal. A fat game animal carries a
white layer up to an inch thick on the
chest, while in a thin one, the knife will
quickly cut to bone. All eyes fixed on his
hand as fgaugo, dwarfed by the great car-
cass, knelt to the breast. The first cut
opened a pool of solid white in the black
skin. The second and third cut widened
and deepened the creamy white. Still no
bone. It was pure fat; it must have been
two inches thick. “Hey lgau,” I burst out, “that ox is
loaded with fat. Whats this about the ox
being too thin to bother eating? Are you
out of your mind?" "Fat?" lgau shot back, “You call that
fat? This wreck is thin, sick, dead!” And
he broke out laughing. So did everyone
else. They rolled on the ground, para-
lyzed with laughter. Everybody laughed
except me; Iwas thinking. I ran back to the tent and burst in just
as Nancy was getting up. “Hey, the black
ox. It’s fat as hell! They were kidding
about it being too thin to eat. It was a
joke or something. A put-on. Everyone is
really delighted with it!” "Some joke," my wife replied. “It was
so funny that you were ready to pack up
and leave lai/ai.” If it had indeed been a joke, it had
been an extraordinarily convincing one,
and tinged, I thought, with more than a
touch of malice as many jokes are. Nev-
ertheless, that it was a joke lifted my
spirits considerably, and I returned to the ' butchering site where the shape of the ox
was rapidly disappearing under the axes
and knives of the butchers. The atmo- sphere had become festive. Grinning
broadly, their arms covered with blood
well past the elbow, men packed chunks
of meat into the big cast-iron cooking
pots, fifty pounds to the load, and mut-
tered and chuckled all the while about
the thinness and worthlessness of the an-
imal and lontah’s poor judgment. We danced and ate that ex two days
and two nights; we cooked and distrib-
uted fourteen potfuls of meat and no one
went home hungry and no fights broke
out. But the “joke” stayed in my mind. I
had a growing feeling that something im-
portant had happened in my relationship
with the Bushmen and that the clue lay in
the meaning of the joke. Several days
later, when most of the people had dis-
persed back to the bush camps, I raised
the question with Hakekgose, a Tswana
man who had grown up among the
lKung, married a lKung girl, and who
probably knew their culture better than
any other non—Bushman. “With us whites," I began, “Christ-
mas is supposed to be the day of friend-
ship and brotherly love. What I can’t
figure out is why the Bushmen went to
such' lengths to criticize and belittle the
ox I had bought for the feast. The animal
was perfectly good and their jokes and
wisecracks practically ruined the holiday
for me.” 5 “So it really did bother you,’ said
Hakekgose. “Well, that’s the way they
always talk. When I take my rifle and go
hunting with them, if I miss, they laugh
at me for the rest of the day. But even if
I hit and bring one down, it‘s no better.
To them, the kill is always too small or
too old or too thin; and as we sit down on
the kill site to cook and eat the liver, they
keep grumbling, even with their mouths
full of meat. They say things like, ‘Oh
this is awful! What a worthless animal!
Whatever made me think that this
Tswana rascal could huntl’ ” “Is this the way outsiders are
treated?” I asked. “No, it is their custom; they talk that
way to each other too. Go and ask them.” lgaugo had been one of the most en-
thusiastic in making me feel bad about
the merit of the Christmas ox. I sought
him out first. 22 "Why did you tell me the black ox
was worthless, when you could see that it
was loaded with fat and meat?" “It is our way,” he said smiling. “We always like to fool people about that. Say there is a Bushman who has been ham 1’53 ing. He must not come home and an- {-
nounce like a braggard, ‘I have killed a big one in the bush!’ He must first sit down in silence until I or someone else :5‘5- comes up to his fire and asks, ‘What did you see today?’ He replies quietly, ‘Ah, 1";
I’m no good for hunting. I saw nothing at
all [pause] just a little tiny one.’ Then I
smile to myself,” fgaugo continued, “be—
cause I know he has killed something
big." "In the morning we make up a party of four or five people to cut up and carry the meat back to the camp. When we ar- rive at the kill we examine it and cry out, ‘You mean to say you have dragged us
all the way out here in order to make us .
cart home your pile of bones? Oh, if I had known it was this thin I wouldn’t have come.’ Another one pipes up, ‘Peo-
pie, to think I gave up a nice day in the
shade for this. At home we may be hun- gry but at least we have nice cool water 1: to drink.‘ If the horns are big, someone says, ‘Did you think that somehow you i'
were going to boil down the horns for :
soup?’ “To all this you must respond in kind.
‘I agree,’ you say, ‘this one is not worth
the effort; let’s just cook the liver for
strength and leave the rest for the hyenas.
It is not too late to hunt today and even a
duiker or a steenbok would be better than
this mess.’ “Then you set to work nevertheless;
butcher the animal, carry the meat back
to the camp and everyone eats," lgaugo
concluded. Things were beginning to make
sense. Next, I went to Tomazo. He cor-
roborated lgaugo’s story of the obliga—
tory insults over a kill and added a few
details of his own. “But,” I asked, “why insult a man af-
ter he has gone to all that trouble to track
and kill an animal and when he is going
to share the meat with you so that your
children will have something to eat?” “Arrogance,” was his cryptic answer.
“Arrogance?” ._ a. .w i Lama. «Mimeamwmwmmaielmwmmkwfiflfi as
4';
.}- “Yes, when a young man kills much
meat he comes to think of himself as a
chief or a big man, and he thinks of the
rest of us as his servants or inferiors. We can’t accept this. We refuse one who casts, for someday his ride w m e him kill somebody. So we always speak
gimme
6-001 Wgrnake him gentle.”
1But why didn’t you tell me this be-
fore?” I asked Tomazo with some heat.
“Because you never asked me," said
Tomazo, echoing the refrain that has
come to haunt every field ethnographer.
The pieces now fell into place. I had
known for a long time that in situations
of social conflict with Bushmen I held all
the cards. I was the only source of to-
bacco in a thousand square miles, and I
was not incapable of cutting an individ-
ual off for non-cooperation. Though my
boycott never lasted longer than a few
days, it was an indication of my strength.
People resented my presence at the water Reprinted with permission fr om Natural History, Article 3. Eating Christmas in the Kalahari hole, yet simultaneously dreaded my
leaving. In short] was a perfect target for
the charge of arrogance and for the Bush-
men tactic of enforcing humility. I had been taught an object lesson by
the Bushmen; it had come from an unex-
pected corner and had hurt me in a vul-
nerable area. For the big black ox was to
be the one totally generous, unstinting
act of my year at iai/ai, and I was quite
unprepared for the reaction I received. As I read it, their message was this:
There are no totally generous acts. All
“acts” have an element of calculation.
One black ox slaughtered at Christmas
does not wipe out a year of careful ma-
nipulation of gifts given to serve your own ends. After all, to kill an animal and share the meat with people is really no more than Eushrnenci—‘ofimt other ev- ery day’and with far less fanfare. In them how the
Bushmen had played out the farce—col-
lectively straight-faced to the end. Curi- December1969, pp. 14—22, 60764.©1969 by Natural History Magazine. ously, the episode reminded me of the
Good Soldier Schweik and his marvelous
encounters with authority. Like Sch-
weik, the Bushmen had retained a
thorough—going skepticism of good
intentions. Was it this independence
of spirit, I wondered, that had kept
them culturally viable in the face of
generations of contact with more
powerful societies, both black and
white? The thought that the Bushmen
were alive and well in the Kalahari was
strangely comforting. Perhaps, armed
with that independence and with their su-
perb knowledge of their environment,
they might yet survive the future. Richard Borshay lee is afuliprofessor ofan-
thropoiogy at the University of Toronto. He
has done extensive fieldwork in southern A}
rim, is coediror of Man the Hunter (1968)
and Kalahari Hunter—Gatherers (1976), and
aut...
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