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CHAPTER-V
S. K. POTTEKKATT: THE THRILL OF WANDERLUST

I usually travelled without any preplanning. If any place generated

a peculiar interest in me, I stayed there for two or three days: if I
felt that the place does not suit my mind I left it immediately. This
was my routine. (Indonesian Diary: 345)
-S. K. Pottekkatt-

In comparison with the other writers examined so far, S. K. Pottekkatt

stands out significantly as one who travelled without any preplanning and who
moved along with the impetuosity of a constant traveller. His cultural explorations
are distinct and stand testimony to his variant vision and critical eye. Wander lust
or curiosity to know the foreign places and people are the main reasons that made
Pottekkatt to undertake most of his travels inside and outside India. His travel
narratives give comprehensible descriptions of the people that he had met in
different places, their beliefs, manners, dress, tradition, and so on. What often
gained more emphasis in his travel narratives were the people he had met. It can be
seen in his descriptions of the half nude women in Bali Island in Bali Dweep
(1958) and in the descriptions of the dancing Dinga tribes in his travel narrative
Nile Diary (1954). This narrative style shows the interest that he had in portraying
the cultural diversity that he had come across. It could be seen in the
documentation of the lustful (cf. 16,17) women in the London streets in his
travel narrative Europe and the beauty of the Egyptian women in Cleopatrayude
Nattil (1977) (In the Land of Cleopatra) (cf. 675,676).

Pottekkatt had travelled through almost all the places in Asia, Africa and
Europe and gave special care in representing the culture of the people. His
descriptions in the narratives covered most of the customs and beliefs that the
people in the foreign place held. This could be seen in his representation of the
drum beats in Kappirikalude Nattil (In the Land of the Blacks). The writers
curiosity to know new knowledge made him travel around the globe.

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Pottekkatt gave special care in describing the culture of the people through
his narratives so that the readers could get a clear picture of the places that they
have not yet visited. This is seen in the presentation of the Egyptians in his travel
narrative Cleopatrayude Nattil where he narrates the life styles of the people of
Egypt through collecting information from the ancient burial sites after they were
excavated. Pottekkatt was also interested in describing the beauty of the landscape
in a broader canvas. This is seen in the description of the beauty of the Victoria
water falls in Kappirikalude Nattil (cf. 29, 30, 31, 32, 33, 34, 35) and the diversity
of the animal world in the forest of Africa in Simha Bhoomi (The Land of the Lion)
(cf. 183, 187, 200, 210) and Nile Diary(1954) (cf. 213, 216, 219, 262).

Pottekkatts thrill in wandering from place to place resulted in his interest

in documenting it in the form of travel narratives. He could be considered as an
ideal traveller/writer in the sense that he did not wait for any external inspirations
to overpower him in order to travel or to document his experiences. This can be
considered as the basic requirement for any traveller/writer who employs the
strategies of travel narration. This point is emphasized in The Cambridge
Companion to Travel Writing, by Peter Hulme, when he comments: Travellers
will usually follow their instincts and opportunities, rather than directions from
home, and it is travellers eccentricities and extravagances- in the literal sense of
wandering off-which have attracted many readers to the genre of travel writing1
Hence S. K. Pottekkatt can be addressed as a man who followed his instincts and
enjoyed the thrill of wandering. He preferred walking than going by other modes
of transportation like bus, car, lorry and so on. His wander lust can be seen
represented in the travel narrative Asia where he described his morning walks in
Kerala in detail.

Pottekkatt was a great walker. He always enjoyed a long walk as seen from
S. K. Pottekkatt: Jeevithavum Krithikalum (S. K. Pottekkatt: Life and Works)
(cf.98, 99, 100). The habit of walking does not stop even during his travel to
foreign lands. It continued during his visit to Europe and Africa. Pottekkatt had
commented about this habit during his travel to Bali islands in Balidweep. He said:
At night, I am prepared not only for four miles walk a day but even for ten miles
to see the village sides in Bali.2 His irresistible wandering lust are seen as the

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major reasons for the preference that he gave especially for walking so that he
could analyse the people and places carefully. Susan Bassnett comments on the
adventurous nature of travellers in The Cambridge Companion to Travel Writing
and says: The essence of adventure lies in taking risks and exploring the
unknown, so it is hardly surprising to find that early travel accounts tended for the
most part to be written by men, who moved more freely in the public sphere.3 S.
K. Pottekkatt was a traveller/writer who moved freely. No prejudices stopped
him from visiting a new place. This enabled him to maintain genuineness in travel
narration.

Pottekkatts narrative style was to give a graphic description of the places

that he had visited to the readers. He presented his experiences as real as he could
in his travel narratives so that the readers who had not visited those places could
get the visual experiences of it. For giving this real life description, Pottekkatt is
able to co-relate the places that he had visited with the sites that were familiar to
the readers. This brings in familiarization for the readers with the new
places/people. The only lapse with his narrative is that it was aimed purely to suit
the taste of the readers from Kerala. As the writer is from Kerala, a state in South
India, he associates all the sites that he sees, the people that he had met and the
experiences that he had in the new places, with that of Kerala. This would hold
interest only for a minimal group of readers from that particular state of India. This
is the major reason why the travel narratives of Pottekkatt did not get international
recognition even though they were worthy. The major reason behind this lack of
recognition is that all the travel narratives of Pottekkatt were written in his mother
tongue and less effort has been taken yet to translate his works. Pottekkatt can be
considered as the first Indian writer/traveller to document the travel experiences
around the globe, during the period when India attained its Independence.

It was in search of the real humanity that Pottekkatt set his travels to Africa.
In the documentation of his experiences in Africa of a farewell party conducted
before his trip to Africa, Kutty Krishna Marar, critic and writer in Malayalam,
asked him: When there are numerous places to see in Kerala, why does S. K.
Pottekkatt go to dark Africa?4 Pottekkatts reply to this question is noteworthy in
this instance. It showed the love that he had for his fellow beings. He states in

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Africa: The documentation of an unknown traveller that, to see real humanity one
should go to Africa attracted me. It is to see and learn about real human beings that
I am going to Africa.5 This reply reveals S. K. Pottekkatts intense desire to learn
more and more about humanity in general. It shows that his encounter with the
culture of Africa was a deliberate attempt to know the people and the places in
Africa.

Pottekkatts mode of travel was mainly by public transportation including

bus, trucks and other vehicles, so as to know and experience the nature of other
human beings closely. He was not interested in travelling by air. This is
documented in Simhabhoomi during his travel to Sudan from Africa where an
Embassy officer suggested him: You can go in airplanes. That would be better.6
S. K. Pottekkatts reply for this comment is noteworthy at this instance. He
mentions in Simhabhoomi: I have come to see the land of Sudan. Not to see the
sky.7 The reason for Pottekkatts interest in travelling by public transport services
can be understood through this reply. His travels were along with common people
in train and ship. However, he didnt hesitate to travel on the back of horse or
donkeys. Seldom can one come across a traveller having such wander lust as that
of Pottekkatt: whether he is in London city or in the dense forests of Africa he
liked to walk to long distances, to experience the life of the people in its totality.
He preferred to travel on ship decks too. This is seen from his narrative Indonesian
Diary where he narrates about his travel from Singapore to Jakartha:

I have decided to travel on deck in my journey to Indonesia to get

new experiences. Even though we can claim for all the facilities in
the upper class of a passenger ship, we can only see an artificial
enjoyment in the fellow travellers. But things are different in a deck.
There people lie down on the boxes and on plain floor with an
expression we are poor. They dont have anything to hide. They
dont have anything to exaggerate. The deck is a centre of many
types of life. There we can see human beings.8

The writers interest in human beings had gained him greater prominence in
Malayalam literature. During his walks in Kerala, he had the habit of having food

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in the houses of the new people that he met on the way. This was a method to
interact with the strange people whom he met. This habit was with him even
when he went to other parts of the world. This is documented in the travel narrative
Balidweep where he mentions it during his stay with Chekorde Angoong.

Pottekkatt was against the exploitation and oppression the people in

different parts of the world suffered from. He was able to raise his voice against
the cultural/racial discrimination shown towards the people in the foreign
countries. Racism was prevailing even during Pottekkatts visit to Africa. He
describes it in his narrative Simhabhoomi where he talks about a rural pathway:
That slave pathway that leads to the west is like a whip that had been raised
against humanity.9 This comment shows the anti-racial stand that he had.
Pottekkatt voices his opinions against racism and other cultural discrimination
through his travel narratives. His strong disagreement against human bondage and
subjugation can be seen in Kappirikalude Nattil, where he documents:

We see in these Africans a life that has become frozen first by the
subjugation from human beings and later by nature. His yesterday
lies centuries back. His tomorrow also lies centuries ahead. He is
slowly waking up from the centuries of sleep. It might take years for
him to wake up from his sleep.10

This comment emphasises that Africans had to put more effort to attain
liberty in thoughts and action. Pottekkatts concern towards the people of Africa
could be due to his own personal experiences as a by product of colonization that
happened in India. This comment also points that even though other ex-colonies
have started to regain their past glory, the people of Africa do not seem to show
any sign of progress. This might have raised his concerns. This comment might be
intended to bring awareness to the people of Africa for the need to rise from the
impacts of subjugation that they suffered from.

S. K. Pottekkatt described in his travel narratives his admiration to those

countries that have developed in their attitude towards humanity. In his travel
narrative Soviet Diary, (1957) he talks about his experiences. He was filled with

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wonder experiencing the humane nature of the people of Soviet Union. He states
in his narrative Soviet Diary that:

It is not wonder but appreciation of humanity that is echoed in my

notes and descriptions. It is when the human values are accepted,
when progress of science and knowledge is used for the welfare of
the country, when a race of people are seen infront of me who aim
at welfare, comfort and peace, when I realize that I am in a land
where people understand, accept, love and trust each other, I do not
feel wonder, but a self confidence and a feeling of being a human
being. I am not of the opinion that everything that is seen in Soviet
Union is the best or that life style or social structure of that place is
a model for the world. It is a land where good ideas are explored.
They have committed lots of mistakes and faults. But they have
never lost their self confidence.11

As observed from this comment, Pottekkatt was interested in human

compassion and comradeship between the people through out the globe. He was
interested to highlight human affection that is required in the modern world
through his narrative. He is often making the people aware of the need for love for
the fellow human beings. This shows that his narrative does have a global
significance in maintaining compassion between humanity across the world.
Pottekkatt admires the love that human beings have towards each other. He
narrated his experiences about human love in his travel narrative Soviet Diary,
where he comments:

People who can be loved are seen in other parts of the world. But
the people who yearn to love others cannot be seen in other parts of
the world except here. In the streets, industries, theatres, parks,
kinder gardens, homes-everywhere their love can be experienced. I
was able to understand it out of these four five days experiences.
Unity is nothing but the strength of human love.12

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The power of unity and human love is the message that Pottekkatt wanted
to convey through his travel narratives. This is the message that he conveyed
through his travels to foreign lands. That made him unique from that of Naipaul
and Chatwin. The writer can be seen in his narrative as dealing with the minutest
details in his description of human life. This is seen in his description of the eating
habits of the people across the countries that he had visited. The eating habits of
the Chinese are mentioned in his narrative Malaya Nadukalil (In the Malayan
Peninsula), where he remarks: It is not amazing to know that, except boat in
water, kite among flying objects in the sky, rope among crawling things, table
among four legged things, Chinese eat everything. It could be evident once you
visit the Chinese market.13 The description of the eating habits of the people
around the globe shows the interest that Pottekkatt had in giving detailed
descriptions of the life style of the people through his travel narrative. New
knowledge is imparted to the readers through this documentation. He is seen from
the travel narrative as not only thrilled in describing the eating habits of the people
but also interested in describing the dressing mannerisms and character of the
people of the various countries that he had visited. This can be considered as an
attempt of Pottekkatts to familiarize himself with the various places and people
that he had come across, to the readers. His description of the people can be seen in
a detailed manner in his travel narrative Simhabhoomi, where he mentions:

Masai women shave their head and wear brass chains and bangles
on their ear and neck, which weigh around half a kilogram, and
paint their face with mud like beasts. Masai men fold their hair to a
stick, wrap it in a skin, spray soil on the back of their body and
walk, covering their body with a small cloth that would not be
sufficient for their long body.14

This detailed description of the Masai (cf. 78) shows the interest that
Pottekkatt had in understanding the physical appearance of the people. This
physical appearance of the Masai, provide them their cultural identity. Hence he
is seen as showing greater importance in describing the culture of the people.
This can also be seen elaborately in Kappirikalude Nattil. His description does not
stop with the physical portrayal of human beings. His focus also lies on the

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character of the people. He describes the character of the people in detail in his
travel narratives. This is another style that he employs in his narrative. The laziness
of the Bali islanders, the snobbery of the Europeans and the restlessness of the
Africans are presented by Pottekkatt in his travel narratives. The writer can be seen
in his travels as assessing the people based on their peculiar behaviour. Most of the
people who are described in his travel narratives are characters in his fictional
writings like short stories and novels. He presents diverse human characters in his
works. Some of the characters whom he had met during his travels also become
part of his fictional narratives. They include Muse, an African youth who is under
the control of a prostitute in London and the Jamaican lady Reema, (see. 43) who
pretends to fall unconscious in the London Museum, trying to get food and money
from visitors in his London Note Book.

Pottekkatt documents in his travel narrative diverse human characters and

their belief. Tamil porter Sourajalu Naidu, who asks him to send a chanted thread
from a Malayalee magician for getting rid of his foes, is an interesting character
whom Pottekkatt met during his world travels. His other interesting presentations
of humanity are seen in the character Modi Bhai, in his travel narrative
Pathirasuryante Nattil (In the Land of the Midnight Sun), who gets confused with
the Indian and Finland timing of sun rise and sun set, who finally chants prayers
according to the Indian timing. The Kshatriya King, Chekorde Angoong (cf.1026)
in his narrative Bali Dweep (Bali Island) is yet another interesting personality
whom he represented in his travel narrative. This shows the thrill that the writer
had in presenting the diverse nature of the people whom he had met during his
travels.

Most of the travellers use the commonly used language for communication
which is understood by majority of the people of the world while travelling to
foreign places. It would mostly be in English. Very rarely travellers study the
language of the people and try to communicate in their regional language. S. K.
Pottekkatts style was different. He used to communicate with the people by
learning their native language. He learned the basics of Indonesian language on his
visit to Indonesia, Swahili on his visit to Africa and Arabic on his visit to Arabia
for conversing with the people. He used to talk to traders from Gujarat, a state in

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India, in their language Gujarathi and so on. He uses Thyang Pamit to say good
bye to the people of Bali. He also narrates with interest, incidents that occurred due
to the lack of knowing the indigenous language for the people while travelling to
foreign countries.

S. K. Pottekkatt was a traveller/writer who admired the beauty of nature to

a larger extent. Nature has been presented with all vitality in most of his travel
narratives. Depicting the specialties of the new landscapes throws light on the life
of the indigenous people. Hence observations about the descriptions of nature are
unavoidable in any travel narratives. In Pottekkatts Nile Diary, he talks about the
changes that had occurred to the river Nile through human intervention. He
comments: For a lot of electricity, the peculiar nature of river Nile has been sold.
It is yet another example for the modern mans educated love for destruction.15
The importance that was given to nature by Pottekkatt could be seen from the vivid
description of Sakshan water falls of Africa in Kappirikalude Nattil. He remarks:

The hours that I have spent facing the waterfalls in the hut cannot be
forgotten. You might not notice the jerk in the ground caused by the lakhs
of tons of water falling from top with great force and the echo of thousands
of lions grunting at the same time, as your ears get gradually accustomed.
You will wake up from a heavenly dream when you see in front of you the
curtain of the mist of water that floats in the air like thousands of spider
webs arranged one over the other, or for seconds, slabs of water will be
seen falling and suddenly disappearing in the cloud created by the mist,
rainbows will be generating arch as if made out of precious stones, in
them.16

S. K. Pottekkatt could hence be considered as giving equal importance to

the landscape and the nature of human beings in his travel narratives. Pottekkatts
travels always contained the agenda of getting information about the historical
aspects of the places that he had visited. He visited museums in various countries,
ancient ruins in Nalanda and Thakshashila, burial tombs in Egypt and various
churches in European countries. He was also interested in paintings and art forms
from various countries. These images show that Pottekkatt was a writer/traveller,

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who had immense curiosity in understanding all aspects of human life. His area of
interest lies in seeing the birth places of renowned artists and writers. He visited
the houses of politicians, administrators, writers and social activists during his
travels. He described with great compassion his visit to Stratford-upon-Avon
where Shakespeare lived. He visited the residence of Chaucer and Keats in
England and Shelley in Rome. He mentions his meeting with T. S. Eliot at a
garden in London where he was talking with his friend in his travel narrative
London Note Book. Pottekkatts interest in collecting information about the literary
figures was mainly due to his interest in literature. These descriptions show that the
ultimate aim behind his cultural encounter was to acquire knowledge about
humanity across different parts of the globe. Pottekkatt also showed interest in
documenting about traditional dance forms that he saw from different countries.
He took pains to walk to far off venues, where art forms were performed and, used
to stay for many days enjoying it.

Pottekkatt travelled for the thrill that he got from wandering in unfamiliar
land. Most of his travels were done without any pre-planning or time table as has
already been shown. He states in his Indonesian Diary about this. He explains: I
dont like a travel program set by keeping accurate date, time and distance.17
Pottekkatt was a writer who liked to travel according to his mental instincts. It
might be with or without any pre-planning. Understanding of a foreign culture is
possible when a traveller is able to detach from ones cultural home and able to
attach oneself to an entirely new world. Though S. K. Pottekkatt was unable to
leave his cultural home fully, his judgement and visions about Africa are more
intimate and true. This is observed from his description of the people, places,
beliefs and tradition of Africa. His assessment of the peoples nature and tradition
are done with more generosity than required for any outsider who views the culture
of a new/foreign place.

People of Africa were presented by the writer as an innocent group who

could be easily influenced by the West. They remain ignorant of the business
minded nature of the world outside their country. Pottekkatt represents the manner
in which Africans were cheated by the outsiders including the sales men from
India. He cited an incident that he came across in a Gujarathi shop at Masimba.

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The Gujarathi shop keeper justifies his immoral act by explaining the nature of the
indigenous people. He mentions in Kappirikalude Nattil:

If you stay here you will understand. There will not be even a single
African who will not go without asking for a discount. So if they
ask for four meter cloth we will start cutting it measuring three
meters. Immediately you can hear Peeda Panjara(discount). Then
we will measure half meters more and cut and give. They will be
happy and satisfied. We wont have any loss also. 18

Ignorance of the indigenous people is exploited by the people doing

business in Africa. This is a major reason for the under development of Africa.
Other reasons for the under development of the country are given in detail by the
writer when he states in Kappirikalude Nattil:

When I looked outside from our ship, the first thing that drew my
attention was the figure of a gigantic African who was sitting on the
top of the wharf looking with wonder at our ship, standing half
nude-the first African that I met in the land of Africans. I felt as if
he was representing the whole of the black race. He might have
stood wondering in the same manner when few Norway Navy ships
appeared in the sea in the eleventh century, to open the door of the
dark room of Africa. He might have stared in the same manner
when Vasco Da Gamas ship landed in 1497. His wonder has not
changed even after centuries have passed. The reason why he is not
developing is mainly because of that.19

The observational skills of the writer are evident from this remark. Wonder
of the indigenous people is observed by the writer. Pottekkatt is able to provide his
analytical skills regarding the reason for the underdevelopment of Africa through
this comment. Wonder/ignorance of the people, in this context is the reason for
Africas underdevelopment. S. K. Pottekkatt was able to see in a single individual
the doom of the whole race of Africa. This is the power of representation of
Pottekkatt through his travel narrative. Identity of the Africans is constructed

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through his encounter of African culture. The reasons for the subjugation that the
Africans suffered is explained by the writer in Kappirikalude Nattil when he
affirms: We see the sight of Africans being beaten and driven to interior lands by
using mere hand power by the White race, twenty five thousand years back. In this
twentieth century we see the same sad plight in Africa.20 From this comment, it
could be seen that African clans had a peculiar life, frozen by the subjugation, first
from humanity and then from nature. With this shock of recognition he raises his
voice against the subjugation that Africans had to face in their own land. He
describes in Kappirikalude Nattil:

I happened to see a middle aged African being kept upside down on

a table and given fifteen beats with a whip for stealing. We should
forget that this white who had done that act is a member of the
Western race who have stolen the whole of Africa. Yes! In the land
where he was born, the African have no place. In the country where
he was born, every adult African have to give ten shilling as human
tax to the whites for a year. (In Rhodesia this tax is one sovereign)
21

According to Pottekkatt, Mental and physical subjugation of the indigenous

people of Africa by the Whites had contributed to the doom of the civilization.
Through the travel narratives, Pottekkatt solves queries that the people around the
world obviously had on Africa. He remarks in Simhabhoomi: Many used to ask:
Will the uncivilized Africans have artistic talents? In the interior forests and dark,
remote villages that are impenetrable to the modernity that is familiar to us, the
Africans have their own art forms that remained unchanged of traditions, even after
decades.22 Through this comment, Pottekkatt provides a new identity to Africa. He
provides an insight into the human sufferings through his travel narrative
Kappirikalude Nattil, when he comments: In his own place, the place where he
resides, it is a crime to walk outside his hut after eight p.m. (It is a police rule
meant only for the people of Africa).23 The dark identity branded to Africa was
contributed mainly by the whites who subjugated the people mentally and
physically.

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One needs to remember that Pottekkatt was writing this narrative much
before post-colonial theory highlighted issues of racial prejudice. Exploitation of
the Africans by the Europeans is highlighted by him in his travel narrative
Kappirikalude Nattil. He remarks: If a white woman was raped, Africans would
be killed as punishment. But behind the lakhs of coloured race that are seen in
Africa, the prostitution of each White could be clearly seen, that is not taken into
account by anybody.24 The physical subjugation of the Africans has contributed
largely to the coloured race seen in Africa. The identity of the indigenous people
is itself changed through European encounters. S. K.s orientation also changes his
own essential being. Pottekkatt the traveller constantly changes. His vision of
Africa after colonization was filled with sympathy towards the Africans. He is
finding fault with the Europeans for all the colonial mimicry that they have done in
order to subjugate the land. The real culprit for the doom of African civilization is
the White colonizers. Their masked colonial mimicry is un wrapped by the writer
through this narrative.

S. K. Pottekkatt was the product of India that had undergone long years of
colonization. Questions might arise as to whether Pottekkatt is eligible for writing
such long narratives about a country that had undergone longer years of colonial
rule and is remaining hidden to the civilized world outside, as he himself was a
product of a colonized country? Here one might point out that Pottekkatt stands
fully qualified as the right person to point out all his experiences of African life,
through his long years of travel experiences. He could grasp the problems of the
Africans and understand them better as he himself was from India, a land that was
subjugated by the whites. His sympathy was always seen towards the people of
Africa. The culture and traditions of the Africans had been completely wiped out
by the impact of colonization as evident from Kappirikalude Nattil. He comments:

In 1892 the weapon power of the Whites had totally brought them
under control. In the area of the main residence of the Mattabala
King Lobongulae, the governors residence is seen. It is from this
place that Lombogulae celebrated the great dance with twenty
thousand soldiers. It was at this same place that the prisoners in the
war were mass murdered.25

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The identity that Africa had before colonization is fully transformed by the
conquerors as seen from Kappirikalude Nattil. The same theme is seen in
Simhabhoomi where he depicts the plight of the African King and remarks: I did
not expect that I could have an interview with an African King. Most of the
African Kings are living as prisoners of the European District Commissioner. To
talk with any foreign visitor, the Kabaka should take prior permission from the
Commissioner.26 By the colonial rule, the people of Africa became prisoners in
their own land. The important cultural centers of Africa had been conquered and
misused by the Whites as seen from the documentation of S. K. Pottekkatt. The
conquest and plunder of the land had its affect in the culture of the people. The
Africans cultural identity can also be seen as having undergone drastic changes
due to the mental subjugation of the people. His reflections on the life style of the
people of Africa are seen in Kappirikalude Nattil as an eye opener to the present
condition of the continent. He comments:

Africans seen in town, both male and female wore dress in

European style. Feel like laughing on seeing those black madams
who hop on the top of high heal shoes wearing skirt and a towel on
their head. There are coloured women in thousands in Rhodesia.
Children born to the whites in Africa are known as coloured. The
prostitution of the whites had given them the colour. That new
colour will again lead them to prostitution.27

Pottekkatt, even though was the product of colonization has the Indian
identity in him in the context of describing the dress and the manners of the people
whom he encountered. On seeing the Africans aping the European life style, he
feels satiric. This feeling might be due to his notions of preserving ones cultural
identity amidst cultural change. Colonization had left its impact not only in the life
style of the people of Africa. Nature had also undergone the impact of the
colonization. He remarks in Kappirikalude Nattil:

Who ever be the white who had seen the great fall of the river
Sambasi into the depth, it is a fact that even centuries before

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Livingstons visit to that place, many Africans have seen it and
adored it. Like this water fall, the great Sambasi river is also an un
understandable wonder for the Africans.28

As evidenced from this comment, the identity that Africa acquired as a

dark continent was a colonial construction. Pottekkatt is trying to see the real
identity that the Africans have. This is understood by quoting the examples from
real life experiences that the writer had in Africa. People and places in Africa are
branded and named by the Whites. The White identity or the Western identity is
prevailing in the landscapes of Africa and the people are unaware of its
seriousness. Pottekkatt is trying to retrieve the identity that the Africans had
already lost due to their ignorance through documentation of his experiences in his
travel narratives on Africa. The writer, even though provides a first person travel
account in his narrative, is really positioning himself as a third person viewing
Africa where his position is neither that of an African who views the country, nor
that of a Westerner who creates the identity of Africa but as a colonized person
viewing another colonized land. Pottekkatts identity is that of an Indian or a
colonized person viewing a colonized land. He sees the condition of Africa worse
than that of India that had already recovered the impacts of colonization. He is
seeing his Indian self in the Africans and wish for the countrys progress.

The innocence of the Africans was documented by Pottekkatt as one of the

reasons for the underdevelopment of the country. The writer cites that Africa is a
center of business for the outsiders especially Indians and Europeans. People used
to come from distant places for shopping at an Indian shop as narrated in
Kappirikalude Nattil. He remarks:

The dirty Africans will enter the shop in groups, covering their nude
bodies with black cloth. They want to buy salt and sugar. They
come jingling coins inside rough skin cover or in bamboo stick.
They dont like silk clothes. They are interested more in black
clothes. They wear dotted clothes as shirts. Widely popular clothes
are those with prints and dots, exported into Africa after
manufacturing from England and neatly polishing from Japan.29

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The reason for the prosperity of the Indian business in Africa is justified
through this comment. Pottekkatt also highlights the reason for the failure of
European shops. This is mainly due to the influence of the Western culture in
Africa. He comments in Kappirikalude Nattil:

When I went to an Indian store at a corner of Tanganyika, hundred

miles away from Meru Mountains, in the Oldigoni rocky area, I saw
the store owner standing at a corner infront of a nude Umbul
African woman. I later understood that he was trying to help her
wear a new dress. For continuing the marketing with the Africans,
the Indian merchant has to do many such things. This is the reason
why the Whites were not able to defeat the Indian merchants in this
sales tournament. In the cities and in villages, the Whites have also
opened few stores. But Africans hesitate to go to these stores. If he
wanted to get all the necessary things he should go to Indian stores.
Even if their business is at a loss, the Whites will not dare to sell
wooden spoons and dry fish along with shining Manchester
clothes.30

This comment shows the difference in the Indian and European customs
and manners. Indian business men in Africa are willing to serve the people of
Africa by what ever means that they could do so, which the Europeans hesitated to
do. For business gains the Europeans were unable to leave their culture. S. K.
Pottekkatt in his travel documentation Kappirikalude Nattil also highlights the
colonial mimicry that Westerners have employed towards the Africans in the
form of new freedom. He mentions:

The British are giving little new freedom to the Africans. Recently,
the Africans were allowed the freedom to drink beer. I happened to
see the sight of Africans celebrating this new freedomAre the
foolish Africans knowing that the reason for this compromise was
to sell the British beverages? 31

180
The colonial mimicry of providing new freedom to the people and
utilizing them through business gains is a technique of exploitation that the
Europeans did. Africans were unable to understand this.

Pottekkatts narration of Africa can be considered as complete in itself in

due recognition for the effort that he had taken in providing a clear description
about civilization and its people. The writers interest in giving even the minutest
information regarding Africa could be seen in Simhabhoomi, from this comment:
Even after midnight, I did not sleep. I remained awake by reading the information
booklet that was kept open in my hand, trying to make sense of the names of the
railway stations that passed me by.32 The motive behind such clear documentation
was to inform the readers in detail about Africa.

African identity is presented by the writer through the rituals, customs,

dressing mannerisms and the behaviour of the people. S. K. Pottekkatt as a writer
and traveller succeeded to a larger extent in giving detailed documentation of the
culture and tradition of the Africans through his travel narrative. His power of
providing the visual experience of the custom of the people of Africa is seen in
Kappirikalude Nattil from the comparison that he made between the people of
Africa and India. He comments:

Vagago clan used to paste brown soil on their body and head, and
walk. A lock of ribbon made out of dried clay is seen hanging like a
dry stick fallen from the forehead, resting on the shoulder. They will
wear pure white clothes fixing it on the hip and putting it on the
shoulder than aiming to cover their nakedness. They look like the
Palani pilgrims of our place.33

As amply evidenced from this comment, it could be inferred that African

culture has a similarity with Indian culture based on the similar dressing style that
the people had. Dressing mannerisms is an important aspect in the study of cultural
encounter. He describes in Kappirikalude Nattil thus: Africans in Nyasaland wear
black clothes. On seeing this black dress worn people, wearing chains on their
necks and having javelins on their hands. We are reminded of the Shabharimala

181
pilgrims.34 A new identity is created for the Africans in relation with Indians
through this comparison in Kappirikalude Nattil. Similar comparison could be seen
further in Simhabhoomi, where Pottekkatt described Indian mannerisms as similar
to that of the Africans. He comments:

Many satiric stories told about the Sikhs of India are also applicable
to Africans. Not only that, I doubt that most of the stories that are
used to satirise the Sikhs are borrowed from the Africans. One
among them is the story of the stockings that belonged to the head
of the African clan.35

It could be inferred from this comment that Africans also had similar
cultural peculiarities as those of Indians. Pottekkatt is consciously juxtaposing the
Indian culture with the African culture so as to show that Africans also have a
unique identity that remained suppressed by the impact of colonization and due to
their innocence and ignorance.

Another aspect of S. K. Pottekkatts travel narration is the fear of the

unknown. Fear of the unknown is a theme prevalent in Pottekkatts travel
narratives. Fear was generated in the traveller due to unfamiliar incidents, people
and remoteness of the place. Preconceived notions also contributed to the
generation of such fear in the traveller. Fear was generated in Pottekkatt when he
happened to hear drum beats from the dense forests of Africa. The writer explains
this in Kappirikalude Nattil:

In the peaceful nights of the dark Africa, two types of sounds will
shatter our nerves: the roar of the lion and the wireless message of
these Africans. That violent roar of the lion King! It will reverberate
in our heart. The sudden sound of the drums of the Africans in the
silent night does also the same. We will feel angry-because, that
message is unknown to us. It will be a fear generated out of the
mixing up of anxiety and disappointment of not knowing whether it
is a political announcement, death news or festival announcement.
36

182

Fear was generated in Pottekkatt due to the unawareness of the secret codes
of African behaviour. Anxiety about unknown occurrences is the reason behind
this generation of fear. Fear could also be seen as a narrative strategy employed by
him in his travel narratives to hold the readers attention to the immediacy of the
situation which the writer/traveller is already in.

S. K. Pottekkatts narration about the nature of the Africans helped to draw

many observations about the customs and manners of the people. He described the
respect that Africans showed towards educated people in Kappirikalude Nattil. He
remarks:
Simson has thought that I am a great man. This is because, I am a
person set for seeing the world. Africans are commonly travel
lovers. They dont like permanence. They consider the Africans
who had seen other places as educated. When I call Simson! in
English, he calls me Hello! in English. Driver Simson has felt that
this word Hello is the most respectable word in English.37

This comment emphasises the respect that the Africans had for educated
people, even though external world had branded them as savage and dangerous. A
new positive identity for the Africans that is different from the already established
notions is created by Pottekkatt through this comment. Africans love for their
fellow beings across cultural boundaries could be seen in Simhabhoomi, from the
comments of the writer:

We were welcomed by the dance of the Africans, mingling with

each other, in the moon lit open space. We joined with them in the
dance. Seeing the Indian masters joining in their dance, they might
have felt proud rather than happy. I myself was also proud of
getting a chance to see the African dance in its real form and to
participate in it with my full spirit.38

This comment shows the friendly nature of the Africans as described by S.

K. Pottekkatt. This is again a construction of new identity for the people by the

183
writer. This identity creation makes an entirely different perception about the
African race and makes the readers to rethink the notions that already exist about
Africa. Africans are described by him as always having space for other people
across their cultural boundaries. This might have been one of the reasons behind
the conquest of the civilization by the Europeans. The interest of Africans in
leading primitive life is seen as one of the reasons for the creation of a savage
identity to the people. Fear of the Western law had made the people hide their real
nature. Pottekkatt was able to find that once the law is not strict enough there are
chances for the civilization to go back to their real mode of living. This is
described in Simhabhoomi where the writer comments:

Mangattis live a purely savage life. They had the system of killing
a man and presenting the head for getting a bride for marriage. They
will continue the habit even today if they get a chance. They act as
if they have forgotten all these systems with the fear of whites and
police. In order to prevent the Mangattis from this system and to
remind them of the punishment they could get if they follow it, the
officers have built a scaffold on the boundary of that village.39

The innocent nature of Africans and the primitivism that they profess is
given emphasis through this comment. The exploitation that Africans faced in their
homeland had made the continent darker. The reason behind the degradation of the
race is documented by the writer in Kappirikalude Nattil thus:

The patent for the recruitment of workers in an African mine is

given to an English company named Wenila. The salary of a
general manager of this grant company is thousand sovereign a
month. A poor African who spent his entire life in those South
African mines will get only three sovereign and epidemic every
month.40

The cultural degradation of Africa occurred mainly due to subjugation of

the people. People where subject to human labour with minimal wages by the
Westerners. This has made a great impact on their cultural identity as the people

184
were known to the external world as having epidemic. From these dreadful notions
of Africans to the external world, Pottekkatt moves on to the documentation of
Africans as a funnier group who do not know how to conceal their mistakes. This
is presented in the travel narrative Kappirikalude Nattil. Their belief in God is an
important element of their identity according to him. People of Africa had the habit
of relating their false deeds to the desire of God. An interesting incident was
presented by him in Kappirikalude Nattil, to introduce the funny nature of the
people. He explains:

That was the time when I heard their Shauriyamungu usage for the
first time. It was an usage that reflected the African character and
belief. When any foolishness is committed by them, they relate it by
saying It is due to Gods wish.41

This description shows the innocence of the Africans. The dark identity
that the Africans already had attained from the Europeans is re considered through
these kinds of observations on African nature. African culture had its worst impact
during the colonial period as could be evidently seen from Pottekkatts narrative.
The lack of freedom that the indigenous people suffered from is effectively
portrayed in Kappirikalude Nattil, by him. He comments: It is against the rules to
stay in the city for the Africans. They were given special place to stay outside the
city. It was named the city of the natives. It is a black city without lights or water
facilities.42 The black city showed the dark identity that Africa had attained
from the European civilization. African culture also remained dark due to this.
Inefficiency of the African government remains a reason behind the identity that
Africa had attained. S. K. Pottekkatt talked about the inefficiency shown by the
government towards the welfare of the people. He narrates about the spoiling of
the generations old African culture in Kappirikalude Nattil, when he remarks:

Government is running a program here named Native Welfare

Centre, to develop the Africans. The African who was in charge of
that centre got introduced with me. He advised me to visit the
centre. There is a dance tonight. You can see it. Dont fail to
come. He forced me. I happily received the invitation thinking that

185
I have got a chance to see the East African dance. When I reached
there at night, I saw the African men and women drunk, dancing
hand in hand, in English manner around a Gramophone that
produced English songs.43

African culture can be seen as spoiled due to the influence of the external
cultures. Pottekkatts insistence on the need for preserving the ancient culture and
art forms of Africa is reflected through the anger that he had on seeing the
European style dance by the people. The traveller questioned the secretary who
invited him to see the dance form in Kappirikalude Nattil thus: I had come
thinking of seeing the original Goma dance of the Africans. Is this your Goma?
For which the secretary answered with a light sorrow: Government will not
permit us to perform our local dance forms here. We have to go to the forest to
perform it. Governments order is that we should practice this Western dance.44
Forceful insistence on the indigenous people to study the culture of another
continent is a reason for the cultural decay that occurred in Africa as seen from
this comment. The only solace that the writer had was on seeing Uganda. The
Uganda experience is described in Simhabhoomi, when Pottekkatt comments: In
East Africa, a place that shows that Africa is belonging to the Africans is Uganda.
as, Whites are very few here. There is no rule that permits the Whites to buy or sell
land in Uganda. 45 This comment by Pottekkatt emphasizes that colonization was
the aftermath of the long years of trouble that Africa had of giving space for the
foreigners. It had created the dark identity and made it confined within the
European rule.

Pottekkatts sympathies are more towards those Africans, who lacked the
minimal facilities in their life. This is seen in Kappirikalude Nattil, from his
description of Nyasaland. He comments:

I felt as if Nyasaland is a black country. The land is seen burned

into ashes by the forest fire: Africans are seen wearing black dress:
a Government that looks like eaten blackness. We see the
development activities that Government is doing only in papers. We
will feel sad, if we see the waste land and the remnant humanity.46

186

Pottekkatts comments about Nyasaland and its government being a black

country and eaten blackness gives a negative identity to the place. The blame
goes to the development plans by government that is seen only written in papers.
Degradation of African culture is stressed here by him when he talks about the
inefficiency of the government. The long years preserved culture is spoiled by the
intervention of government by promoting only tourism in that place. S. K.
Pottekkatt was able to find that the African clans had their own formulated ideas
that were passed on from one generation to another through secret centers of
education similar to the representation made by Chatwin, in The Songlines, about
the initiation ceremonies. Pottekkatt provides in Kappirikalude Nattil, the
description of the Yavo clan in Africa and remarks:

Yavo clan would send their boys and girls for a ceremony named
Unyago when they reach maturity. There would be a training
camp opened in a secret place in the forest. Saints will lead the boys
and girls to different camps. From there, they will be taught
different marriage tactics, secrets of sex and science of sex. This
would be a camp lasting for months. Only if he wins in the exam, a
Yavo youth will be considered as a man and a Yavo girl becomes fit
for becoming a wife.47

These secret ceremonies of the Yavo clan focus on the education system
that was prevailing in Africa. Even though African civilization is seen as dark
civilization with a group of uncivilized inhabitants, these descriptions of the secret
centers of education, among the various clans in Africa, show that the people had a
well set code of conduct in their life. Africans had gained an identity as dark
continent from the period of colonization. The reason for the darkness associated
with the continent was due to the impenetrable nature that the land/people of
Africa had towards outsiders. Physical appearance of the land and its people has
been seen from the travel narratives as the reasons for the darkness associated
with the civilization. S. K. Pottekkatt explores the possible reasons for the
impenetrable nature of the continent to the outsiders in Kappirikalude Nattil. He
mentions:

187
It is not possible for a foreigner to wholly understand the African
groups peculiar customs, blind beliefs, social rules and traditions of
personal life even if he takes pains to stay for long years. Each class
will have a secret organization. The knowledge acquired from the
ancestors is the private property of that particular clan. It will be in
a peculiar way that each clan uses black magic, medicine and
seduction. It is not possible even for the neighbouring Africans to
understand these secrets. The darkness that surrounds this Africans
social and personal life makes the land the dark Africa.48

This impenetrable nature of the people/places of Africa had been the reason
for the association of dark identity with the civilization. Along with the dark
identity of the people, he is also presenting the aspects that make the people equal
to any other parts of the world. The people of Africa are presented by Pottekkatt as
quite humorous and innocent in his narrative Kappirikalude Nattil. The writer
provides an interesting example of a Sikhs experience in Africa. He explains:

An Indian Sikh in Nairobi (Africans used to call them as Singha

Singha) after getting fed up with the attacks of the bed bugs, on his
bed and his long beard, ordered his Toto(African servant) one
morning to put his bed in hot sun for drying, before he left to the
office. When Singh returned from office in the evening, he saw the
sight of his bed burning. Toto was peacefully watching it burning.
The word for hot sun in Swahili is Motto. Fire is also having the
same word. Not only for fire, but for heat, burning and exhuming, a
single word is used-Motto. For drying in hot sun and burning the
usage remains the same. When the bed was to be put in Motto to
Motto, the Totto who didnt understand about the bed bugs secret
thought that the Bhana has asked him to burn the bed. He acted as
he understood.49

From this comment, it could be amply evidenced that the people of Africa
are ignorant and innocent. Their innocence makes the experience of the writer
humorous. Pottekkatt talks about the diverse dialects that he was able to find in

188
different parts of Africa. It highlights the linguistic competence of the people of
Africa. African culture is diverse and this diversity is effectively depicted by
Pottekkatt. He had used immense effort to present the peculiar linguistic abilities of
Africans. African culture remains distinct and peculiar from the rest of the
civilization based on the linguistic uniqueness. The expression of feelings of
Africans remains interesting due to this linguistic competency. S. K. Pottekkatt
describes this unique nature of the Africans in Kappirikalude Nattil, when he
comments:
Africans have good humour sense. I havent been able to see even a
single African crying during my travel to Africa. His laughter is not
Ha Ha Ha like ours: it is Hey Hey Hey. An elongation could be
heard at the end like Heeey.50

Africans are presented by Pottekkatt as humorous and cheerful in

Kappirikalude Nattil. Peoples love to here humour is further emphasized in his
travel narrative Simhabhoomi, where he mentions:

Menon knows all the languages of African clans of this area. He is a

joker too. African women like the men who crack jokes. Menon will
say jokes to all women whom he sees on the way even though he
does not know them before. 51

Even though Africans were highlighted as savages and dark by the

Europeans, Pottekkatt was able to trace elements of humour in the people which
dilutes the misrepresentation of the indigenous people. Their sense of humour is
seen in the manner in which they name other people, in Kappirikalude Nattil. S.
K. Pottekkatt explains:

Kappiris are smart in naming foreigners, especially the Whites,

with satirical names. Four eyed man (Wearing spectacles), Three
handed man (Walking using walking stick) are the names. In
Nyasaland, there is a big shop named Kandodo. The English man
who owns this big store which had different branches around

189
Nyasaland, was walking with a walking stick. People gave him the
name Kandodo which means man walking with a stick.52

The names assigned to foreign people by the Africans show their

humorous nature. The presentation of Africans as humorous people by the writer is
again the effort of Pottekkatt to provide pleasure to the readers. S. K. Pottekkatt
does describe and compare Indian and African mannerisms in his travel narrative
Kappirikalude Nattil. He remarks thus:

Suppose we are going to a strangers house in India. Nobody is seen

from outside or in the courtyard. What will we do? Will make sound
with the foot by stamping on the floor. If it does not work then we
would generate an artificial cough. If it also do not help, will ask is
there anybody inside and will peep at each and every corner.
Africans do not have this kind of deeds. They will stand infront of
the house and say Hodi. Immediately a reply could be heard from
inside Karibu. Hodi means can I come inside? Karibu is an
invitation to come inside (near). What a beautiful word! What a
pleasant reception! Even if it is a known house, without saying
Karibu nobody will enter it.53

Kappirikalude Nattil and Simhabhoomi represent Africans as generally

quiet in their behaviour. Pottekkatt could be seen in his travel narrative
Simhabhoomi, as justifying the reasons behind Africa being branded as a dark
civilization. He remarks: It is a truth that East Africans are not capable of
Independent rule. They do not have education. It is not their fault. Europeans have
deliberately sustained them like that.54 This comment is a direct way of criticizing
the colonizers for the identity that they had created for Africa. Pottekkatt creates a
new positive identity for Africa as a land having its peculiar art forms, beliefs,
mannerisms and life style for the people. People are presented as polite and
humorous with a well set code of conduct as seen from Kappirikalude Nattil and
Simhabhoomi. A positive identity is constructed by the writer by undertaking
extreme travel to Africa amidst difficulties. (see. 58, 81, 176, 208)

190
Pottekkatts construction of this new identity for Africa is not out of
peripheral observations as we have seen but they are achieved by mixing and
mingling with the indigenous people and taking part in their ceremonies. He hence
undergoes extreme travel to encounter a different culture. Bruce Chatwin travels
with the objective of selective encounter. His is a mission for discovery while S. K.
Pottekkatt delights in casual encounter and they form his discovery.

191

Notes
1

Peter Hulme. The Cambridge Companion to Travel Writing. Ed. Peter Hulme.

and Tim Youngs. (Cambridge: Cambridge University Press, 2002) 5.

2

S. K. Pottekkatt. Balidweep (Bali Island) (Kottayam: D.C. Books 1958) 85.

Susan Bassnett. Travel Writing and Gender. The Cambridge Companion to

Travel Writing. Ed. Peter Hulme. and Tim Youngs. (Cambridge: Cambridge
University Press, 2002)
4

225.

---. Sanchara Sahithyam: Africa. (Travel Literature: Africa) Vol I. (Irinjalakuda:

Vivekodayam Press, 1976) 23.

Ibid., 16.

---. Simhabhoomi.(The Land of the Lion) (Kottayam: D. C. Books, 1954) 56.

Ibid., 67.

---. Indonesian Diary. (Kottayam: D. C. Books, 1955) 23.

---. Simhabhoomi.(The Land of the Lion) (Kottayam: D. C. Books, 1954) 21.

10

---.Kappirikalude Nattil. (In the Land of the Blacks) 1951. (Kottayam: D. C.

Books, 2003) 4.
11

---. Soviet Diary. (Kottayam: D. C. Books, 1957) 1.

12

Ibid., 92.

13

---. Malayanadukalil. (In the Malayan Peninsula) (Kottayam: D. C. Books, 1954)

27.

14

---. Simhabhoomi.(The Land of the Lion) (Kottayam: D. C. Books, 1954) 125.

15

---. Nile Diary. (Kottayam: D. C. Books, 1954) 24.

16

---. Kappirikalude Nattil.(In the Land of the Blacks) 1951. (Kottayam: D.

C.Books, 2003) 51.

17

---. Indonesian Diary. (Kottayam: D. C. Books, 1955) 248.

192
18

---. Kappirikalude Nattil. (In the Land of the Blacks) 1951. (Kottayam: D. C.
Books, 2003) 40.

19

Ibid., 9.

20

Ibid., 10.

21

Ibid., 12.

22

---. Simhabhoomi. (The Land of the Lion) (Kottayam: D. C. Books, 1954) 222.

23

---. Kappirikalude Nattil. (In the Land of the Blacks) 1951. (Kottayam: D. C.
Books, 2003) 12.

24

Ibid., 12.

25

Ibid., 27.

26

---. Simhabhoomi.(The Land of the Lion) (Kottayam: D. C. Books, 1954) 352.

27

---. Kappirikalude Nattil. (In the Land of the Blacks) 1951. (Kottayam: D. C.
Books, 2003) 27.

28

Ibid., 29.

29

Ibid., 39.

30

Ibid., 41.

31

Ibid., 48.

32

---. Simhabhoomi. (The Land of the Lion) (Kottayam: D. C. Books, 1954) 287.

33

---. Kappirikalude Nattil. (In the Land of the Blacks) 1951. (Kottayam: D. C.
Books, 2003) 79.

34

Ibid., 57.

35

---. Simhabhoomi.(The Land of the Lion) (Kottayam: D. C. Books, 1954) 246.

36

---. Kappirikalude Nattil. (In the Land of the Blacks) 1951. (Kottayam: D. C.
Books, 2003) 58.

37

Ibid., 59.

38

---. Simhabhoomi.(The Land of the Lion) (Kottayam: D. C. Books, 1954)139.

39

Ibid., 174.

193
40

---. Kappirikalude Nattil.(In the Land of the Blacks)1951.(Kottayam: D. C.

Books, 2003) 69.

41

Ibid., 73.

42

Ibid., 74.

43

Ibid., 74.

44

Ibid., 74.

45

---. Simhabhoomi.(The Land of the Lion) (Kottayam: D. C. Books, 1954) 312.

46

Ibid., 81.

47

Ibid., 82.

48

Ibid., 84.

49

---. Kappirikalude Nattil.(In the Land of the Blacks) 1951. (Kottayam: D. C.

Books, 2003) 85.

50

Ibid., 87.

51

---. Simhabhoomi. (The Land of the Lion) (Kottayam: D. C. Books, 1954) 168.

52

---. Kappirikalude Nattil. (In the Land of the Blacks) 1951. (Kottayam: D. C.
Books, 2003) 87.

53

54

Ibid., 87.
---. Simhabhoomi.(The Land of the Lion) (Kottayam: D. C. Books, 1954) 353.