Courtesy Reuters

Native Policy in East Africa

IT IS the fashion of the day to talk of the bankruptcy of Christendom on the one hand, since it proved itself unable to prevent the suicidal World War, and has become a mosaic of rival sectarian creeds; and on the other hand to dethrone the fetish of democracy from its pedestal as an ideal of secular government -- to point to its collapse in Italy and Spain, and to the rivalries of innumerable blocs and parties in the legislatures of Europe, by which the voice of the sovereign people is confused in a babel of tongues in parliament and the press. But though Western civilization has as yet found no clear solution of its own problems in Church and State, it can claim to have made a steady and consistent advance -- not limited to any one nation -- in its dealings with the colored races and in its appreciation of religions and of forms of government other than those which have been evolved to suit wholly different circumstances.

Since the dark days of the maritime slave trade to America and the West Indies, which cost Africa many million lives, the civilized Powers have by a series of international treaties marked the stages of progress. The Berlin and Brussels Acts of 1885 and 1890 pledged the signatories "in the name of Almighty God" "to protect effectively the aboriginal populations of Africa and to ensure to that vast continent the benefits of peace and civilization." The Treaty of Versailles and the Covenant of the League of Nations, which created an international trusteeship for the territories held under mandate, and finally the last Slavery Convention of 1926, and the Forced Labor Convention of the present year, prove that there has been a steady growth in the recognition of the responsibility of the more advanced nations towards those "not yet able to stand alone in the strenuous conditions of the modern world." Though these last conventions leave much to be desired, they represent, we are told,

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