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From
The Sunday Times
November 25, 2007
Lost paradise of
the big white chief
Ian Smith, who died last week, maintained
white rule but became an unlikely hero for the black Zimbabweans suffering
under the Mugabe dictatorship
R W Johnson
(My Comments)
Ian Smith, the former Rhodesian prime minister,
who made his unilateral declaration of independence from Britain in 1965 and
fought a bitter rearguard action to prevent black majority rule, never lost
the ability to inspire strong emotion. When he died last week, aged 88, he
was still hated by many for his unrepentant belief that white rule was
better for all races in Rhodesia. (These haters must be very
ashamed at being proven wrong, but they hide their shame by insisting they
are right despite all the evidence to the contrary)
It is quite common to hear him blamed for having
created Robert Mugabe and having thus helped to father the human catastrophe
of present-day Zimbabwe. Yet the odd truth is that in retirement after 1980,
when Mugabe took over, Smith not only did not fade away but grew both in
stature and popularity.
As Mugabe’s regime became steeped in blood and
violence, Africans of all persuasions flocked to Smith’s house to consult
him. The (all black) student body of Zimbabwe University gave him a standing
ovation for his ringing condemnation of “the gangsters”, as he always called
Mugabe’s corrupt ruling mafia.
Visiting him at his house in Harare (next to the
Cuban embassy, the hammer and sickle flying) I marvelled at the fact that,
after the death of his wife Janet, he lived alone with just a cook and
minimal security. When he walked the streets of Harare, Africans would
almost queue up to grasp his hand and wish him well. How could this be?
What you’ve got to think about, one shrewd old
Rhodie said to me, is Geronimo driving around in a Model T Ford. He might
have seemed a harmless old guy, but whites still regarded him with awe: he
was the enemy incarnate. They knew just how tough the Apaches had been, how
Geronimo had fought hardest of all. He would forever be a great tribal
chief, a great warrior. Africans saw Smith the same way: a great white
tribal chief, a bonny fighter, a man true to himself, someone to be in awe
of.
There was no doubting he was a fighter. On the
outbreak of war in 1939 he gave up his studies to volunteer for the RAF. A
bad crash in his Hurricane in North Africa in 1943 meant his face had to be
rebuilt, giving him a frozen, fixed stare. No matter, he was soon back in a
Spitfire, was shot down over the Alps, lived five months with Italian
partisans and then escaped to France to rejoin the RAF and keep fighting.
Back in Rhodesia he helped found the Rhodesian
Front to seek Rhodesian independence, came to power as deputy prime minister
in 1962, and when the premier, Winston Field, quailed at the prospect of
confronting Britain, Smith – ever ready for a fight – took over as prime
minister himself in 1964 and declared independence the following year.
He then clashed with successive British
governments while also leading a bitter war against African guerrillas,
until finally forced to come to terms in 1979. Many had predicted he would
flee to South Africa if Mugabe came to power, but he never considered it. He
loved Rhodesia passionately, and as Mugabe’s rule became intolerable, he
stood his ground, even after Mugabe had deprived him of citizenship in 2002.
His last days were spent in a clinic in the
Cape, trying to raise funds to help poor white pensioners in Zimbabwe. He
died within a stone’s throw of where Cecil Rhodes, Rhodesia’s founder, had
died a century before.
Smith’s image improved inversely as Mugabe’s
plummeted. Paul Themba Nyathi, a leader of the opposition Movement for
Democratic Change, who had fought Smith’s regime tooth and nail, told me
that in retrospect Smith’s Rhodesia had been
“a paradise”.
In material terms that
was certainly true: everything then was better for Africans than it is now –
education, healthcare, standard of living, life expectancy and employment.
But as people saw Mugabe cloistered behind high walls and
Kalashnik-ov-toting guards, venturing out only in armoured cars and vast
militarised motorcades, they also remembered how Smith had lived a simple,
unguarded life.
When he needed to travel abroad he drove himself
unescorted to the airport, parked his car and carried his own bag. Just
before the last presidential election in 2002, Smith said to me: “If
Mugabe and I walk together into a black township, only one of us will come
out alive. I’m ready to put that to the test right now. He’s not.”
I never understood the Smith phenomenon properly
until I attended the launch of his book, The Great Betrayal, in Durban in
1997. I’d been unsure about going, not wanting to be taken for
someone applauding an old white supremacist, but I needn’t have worried. It
was a family occasion for old Rhodies and I wasn’t part of the family.
Transparently, they all loved him, hung on his
words as he talked about what a fine country Rhodesia had been, how it had
been fully worth the fight. As people queued for him to sign their copies
you could see big men shaking with tears. “They’re stateless, you see,” an
old Rhodie said. “They belong to a country which no longer exists. They’re
lost. We all are.”
I was left wondering, why do no South Africans
feel like that? For the strange fact is that even people who were hidebound
Afrikaner nationalists evince no nostalgia for their old leaders or for the
Apartheid period, which is now seen as having led the country into a
disastrous cul-de-sac.
A month ago I had to meet a high-ranking
Afrikaner policeman, a man of the old regime if ever there was one. He
insisted we meet in his new home, an ex-serviceman’s “shell-hole”. There on
the walls were pictures of the motorcycle escort for the 1947 royal visit,
of a youthful Ian Smith, of Hurricanes, Spitfires, Lancasters and of Jan
Smuts.
Amazed, I asked what of Malan, Strijdom,
Verwoerd? His opinions were unprintable. But why Smuts? Afrikaner
nationalists always saw him as a sellout to the English. “He was a fighter,
he was a general. In the backroom we’ve got the other Boer generals, De La
Rey, Louis Botha and Kruger. All fighters, like Ian Smith. Not sellouts like
De Klerk.”
Thus is collective memory reformulated. For
black and white alike, Smith is now seen as someone who fought in the last
ditch for “white civilisation” and, given how things have turned out, it’s
difficult not to respect his fight.
The two enduring reproaches to Smith were that
he was a crude racist and that his resistance to African advancement caused
an unnecessary war. When he denied he was a racist, what that meant was that
he had good relations with many black people and wanted somehow to construct
black consent to continuing white leadership as representing the best deal
available for all Rhodesians, black and white. He was completely unrepentant
about this, but it’s difficult to see how he could be exonerated on either
charge.
Yet even so, things were not always quite what
they seemed. It would be unfair to describe him as crude. His time with the
partisans meant he spoke fluent Italian, loved opera and could quote great
reams of Shakespeare. And, actually, the African nationalists had taken up
arms against white rule in 1962, two years before Smith came to power, so he
didn’t really start that war.
Moreover, when Mugabe gained power in 1980,
Smith abandoned all his previous feelings about the man and
rolled up every day at Government House to offer his
help. He had, after all, run the country and economy surprisingly
well in the face of tough international sanctions. He was incorruptible and
the country he handed over was in good shape. The only thing that mattered
now, he said, was to make a success of the new
Zimbabwe.
Mugabe was delighted to accept his help and the
two men worked happily together for some time until one day Mugabe announced
plans for sweeping nationalisation. Smith told him bluntly he thought this a
mistake. Their cooperation ended on the spot. Mugabe, furious at being
contradicted, never spoke to him again. From time to time Mugabe made
threatening noises, suggesting Smith ought to be locked up and “punished”
for his opposition, but Smith’s attitude was contemptuous: “I’d like to see
him try.” He never did.
When Smith’s delegation met Harold Wilson’s in
their long and fruitless talks, observers were struck by the fact that the
white Rhodesians were all older men who had fought for Britain in the war,
tough guys who thought their opposite numbers naive. Wilson was taken aback
and railed at him as a “tin-pot dictator”.
Smith turned his back on him in a long silence
before replying: “Look here, Harold, if you and I are to get on you can’t
talk to me like that.” It was Wilson who had to
retreat.
The key to understanding
Smith was that, like other white Rhodesians, he clung to an almost Victorian
view of the world both in moral values and in the easy assumptions of
British primacy that characterised the empire.
Such emotions made it automatic that he would
rally to the defence of the mother country in 1939, his war-time service
undoubtedly the central experience of his life. He remained passionately
committed to the fellowship he found among his RAF friends. He faced death
many times, his wounds cost him great pain in his face, knees and back ever
afterwards and left him a supremely self-confident man, unafraid of pretty
well anything.
Interviewing Smith in the sitting room of his
Harare home a few years ago, I was reminded of how the French left-wing
intellectual Régis Debray described being sent by François Mitterrand on a
mission to Hanoi. The communist leaders welcomed him with open arms and
poured out their devotion to France – but, to his embarrassment, it was the
France of Jean Jaurès and Victor Hugo, bearing almost no relationship to the
urbane Paris of the 1980s that he had just left.
It was the same with Smith. He had, he told me,
been bitterly disappointed by the Britain he had encountered in the
permissive 1960s, but he’d just been to London for an RAF reunion and he’d
been to the last night of the Proms. “And, my goodness, to see some of those
young people sing Land of Hope and Glory – why, I think they have the spirit
I thought was gone. Such fine young people, it will all come again, they’ll
carry it on,” his bony old hands making emphatic gestures of enthusiasm as
he spoke.
It was, I realised, just like the Vietnamese. He
was in love with a Britain long past, had been so all his life, a Britain of
the King-Emperor, Kitchener and Kipling, a Britain that remained far more
alive in the minds of those in the colonies than it did back home.
The tragedy was not just that this brought him
into a bruising conflict with modern Britain, but that he had given his
heart to a country that no longer existed, that he could only dream about as
still going on by paying undue attention to the wholly atypical last night
of the Proms. A natural leader, he had sought to preserve some of what he
thought was best in that anachronism in an unlikely but beautiful little
country in central Africa, and ended up like all those who followed him,
lost souls who remain forever devoted to another country that now no longer
exists.
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History demands that
Mandela's statue in London be taken down and replaced with one of this great
African leader.
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