
Plot Synopsis: Richard Killigan is a Peace Corps volunteer in Sierra Leone who goes missing. His father, a wealthy workaholic bankruptcy lawyer in Indiana, and, Boone, his best friend, both undergo a quest to find the missing volunteer. Bush devils, juju, Baboon men and witches make things difficult.
My Two Cents: My house in Cameroon was a vast, expansive thing that was too big for just me. As a result, most of the rooms were empty, save for a lone chair or an extra matress. The empty rooms used to reverberate with sound, and I would sit in them and play guitar, amazed at how acoustically big it sounded. On one afternoon, I was standing on the front porch with my neighbor, a young guy who was studiously cautious about my role as a Peace Corps volunteer and prone to such statements as "that Prezedent Bush- Chi!", at which point he would shake his head in disappointment. As we were talking, I heard footsteps in my parlor. They were loud and distinct, moving from the roadside of my house to the hallway. My heart started pounding. I said nothing to my neighbor, hoping it was just some chloroquine-induced audio hallucination. But he quizically looked at me and said, "Did you hear that?", pointing towards my door. We both went inside and found nothing- no evidence of forced entry, even though my back door was locked, no footprints on the dusty red floors, even though this was the height of the dry season and I was right on the only road to Nigeria, 30 miles away. The house was empty. The footsteps- which we both clearly heard- seemed to come from nowhere.
This wasn't particularly unusual. I had come home before to find my front door wide open, even though I was the only one with a key. And I would have dreams that were often eerily connected to the feeling that I was not alone in my house. Mamfe was an area prone to juju and shape-shifting and this kind of thing. One of the first stories of witchcraft I heard in Mamfe was from my other neighbor Ebai and his neighbor, a gendarme whose name I forgot. Across from their house was a field that another neighbor used to grow pawpaw, perhaps fifty square yards of field. The gendarme told me, over palm wine one night, that a young girl in the cartier had died and the night after they had the cry-die, the whole cartier had woken up to these terrified cries coming from the pawpaw field. When he came out of his house and turned on his torch, the girl who died was standing in the middle of the field, naked, screaming and crying. I asked him what he did and he said he ran back inside. Ebai, a fellow teacher and one of my best friends in Cameroon, claimed he was out of town that night and didn't see it. They told the story as if they didn't believe it themselves, but it was a shared experience, so, it at least felt real to them.
The best juju story I heard in Cameroon was by a guy I met in the backyard of a friends house in Besongabong, a small village just a few miles west of Mamfe. I was there with a couple of my Be'sak members and, for some reason, we were talking about ghosts. I was mentioning how it seems ghosts in the Western world usually don't appear as physical apparitions- they are usually like poltergeists, but in Africa they present themselves as living beings. Immediately, this guy turns to us. He seemed legit, a government employee who spoke decent English. He wasn't crazy.
His story went like this: He was in an off-license in Douala talking to a friend in Keyang, his local dialect. Douala is at least twelve hours away from Mamfe, if not more, so to hear someone speaking Keyang in a bar down there would be cause for comment. Apparently there was a man there who recognized the dialect, came over and sat down with him for a while. The group exchanged several beers and the man suggested they go back to this house for more drinks. They take a cab and go back to this guys house and drink more Castels and continue talking. As the night comes to an end, the man tells him to go back to his village and look up his parents to tell them that he's doing alright. He hasn't been to the village in a while and would like to let them know he's okay. So the man does this.
He finds the guys parents working in the farm in their village. As he approaches them and tells them what he is there for, they back away from him, their machetes out as if they are warding him off. "Our son done die sorti!" they exclaim. The son had died several years ago in Douala. The man was completely, utterly spooked. It haunted him for days. In fact, he was so distraught that he went back to Douala to find the man. He found the bar, but the bartender had no recollection of the man. Worse than that, when he went to where the house was, it wasn't there. The house simply didn't exist. It was a ghost, through and through. A real live African juju.
With all this being said, Richard Dooling's "White Man's Grave", which was actually a finalist for the National Book Award in 1994, takes the peripheral belief of African witchcraft and moves it front and center. It is a meandering, repetitive, mean-spirited novel with nary a likable or believable character. In fact, the novel read like a second-rate Thomas Wolfe novel. And Tom Wolfe novels are second-rate by their nature. Picture "Bonfire of the Vanities" set in the jungle of Sierra Leone. Even the Africans were portrayed as imbeciles. I used to talk about how Cameroon would be a great place for an action movie, even to the point where I had Harrison Ford as a retired college professor who joins the Peace Corps, only to have his host brothers mysteriously murdered during the night: let the speeding bush taxis, black market automatic gun fire, and spooky witchcraft begin. The difference between my movie and "White Man's Grave", however, is that my movie wouldn't suck. This was a disappointing, irresponsible novel. I have read several of Dooling's short essays and they are great and intensely readable. Its a shame that a novel with such great potential would end up being so bad.
My Grade: C-




























