Connecting With Indians

Before writing further about Christian contacts, I must record other experiences of the same period.

Before writing more about my contacts with Christians, I must describe other experiences from 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.

Sheth Tyeb Haji Khan Muhammad held the same position in Pretoria that Dada Abdulla held in Natal. No public movement could be carried out without him. I met him in my first week and told him that I intended to contact every Indian in Pretoria. I said I wanted to study the conditions of Indians there and asked for his help. He gladly agreed to help me.

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 first step was to call a meeting of all the Indians in Pretoria. I wanted to explain their situation in the Transvaal. The meeting was held at the home of Sheth Haji Muhammad Haji Joosab, to whom I had a letter of introduction. Most of those who attended were Meman merchants, though a few Hindus were there too. In fact, the Hindu population in Pretoria was 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.

My speech at this meeting may have been the first public speech of my life. I had prepared fairly well to speak about truthfulness in business. I had always heard merchants say that truth was impossible in business. I did not believe that then, and I do not believe it now. Even today, some merchant friends argue that truth and business are incompatible. They say business is very practical, while truth is a matter of religion. They argue that practical affairs and religion are entirely separate. In their view, complete truthfulness is out of the question in business. They believe one can speak the truth only when it suits the situation. In my speech, I strongly challenged this view and made the merchants aware of their twofold duty. Their responsibility to be truthful was even greater in a foreign land. This was because the conduct of a few Indians was taken as a measure of the conduct of millions of their fellow Indians.

I had found our people’s habits to be insanitary as compared with those of the Englishmen around them, and drew their attention to it. I laid stress on the necessity of forgetting all distinctions such as Hindus, Musalmans, Parsis, Christians, Gujaratis, Madrasis, Punjabis, Sindhis, Kachchhis, Surtis and so on.

I found that our people’s habits were less sanitary than those of the Englishmen around them, and I pointed this out. I stressed the need to forget all distinctions among Hindus, Musalmans, Parsis, Christians, Gujaratis, Madrasis, Punjabis, Sindhis, Kachchhis, Surtis, and others.

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 at its disposal as much of my time and service as was possible. I saw that I made a considerable impression on the meeting.

In conclusion, I suggested forming an association to bring the hardships of Indian settlers to the attention of the relevant authorities. I offered to give the association as much of my time and service as I could. I could see that I had made a considerable impression on those at 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.

My speech was followed by a discussion. Some people offered to give me facts, and I felt encouraged. I saw that very few people in my audience knew English. I felt that knowing English would be useful in that country, so I advised those with time to learn it. I told them that people could learn a language even at an advanced age, and gave examples of people who had done so. I also offered to teach a class if one was started, or to teach individuals who wanted to learn English.

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.

The class never started, but three young men were willing to learn when it suited them. They asked me to come to their homes to teach them. Two were Muslims, one a barber and the other a clerk. The third was a Hindu who owned a small shop. I agreed to accommodate them all. I had no doubts about my ability to teach. My pupils might grow tired, but I would not. Sometimes I went to their homes only to find them busy with their work. But I did not lose patience. None of the three wanted to study English in depth. But two may be said to have made fairly good progress in about eight months. Two learned enough to keep accounts and write ordinary business letters. The barber only wanted to learn enough English to deal with his customers. As a result of their studies, two of the pupils were able to earn 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 may be, 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 was satisfied with the outcome of the meeting. As far as I remember, we decided to hold such meetings once a week, or perhaps once a month. The meetings took place more or less regularly, and we exchanged ideas freely. As a result, I came to know every Indian in Pretoria and was familiar with their circumstances. This led me to meet the British Agent in Pretoria, Mr. Jacobus de Wet. He sympathized with the Indians, but he had very little influence. Still, 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.’

I then contacted the railway authorities. I told them that even their own regulations did not justify the travel restrictions placed on Indians. In reply, I received a letter saying that first and second class tickets would be issued to Indians who were properly dressed. This was far from adequate relief, because the Station Master could 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.

The British Agent showed me some papers about Indian affairs. Tyeb Sheth had also given me similar papers. From these papers, I learned how cruelly Indians had been driven out of 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.

In short, my stay in Pretoria allowed me to study the social, economic, and political conditions of Indians in the Transvaal and the Orange Free State in depth. I had no idea that this study would be invaluable to me in the future. I had planned to return home by the end of the year, or even earlier if the case finished sooner.

But God had disposed otherwise.

But God had other plans.