The Boy Who Harnessed the Wind
William Kamkwamba and Bryan Mealer

Creating Currents of Electricity and Hope

To my family

Table of Contents

Cover Page

Title Page

Dedication

Prologue

Chapter One

Chapter Two

Chapter Three

Chapter Four

Chapter Five

Chapter Six

Chapter Seven

Chapter Eight

Chapter Nine

Chapter Ten

Chapter Eleven

Chapter Twelve

Chapter Thirteen

Chapter Fourteen

Chapter Fifteen

Epilogue

Acknowledgments

Praise

Copyright

About the Publisher

PROLOGUE

THE PREPARATION WAS COMPLETE, so I waited. The muscles in my arms still burned from having worked so hard, but now I was finished. The machinery was bolted and secured. The tower was steady and unmoving under the weight of twisted steel and plastic. Looking at it now, it appeared exactly as it was—something out of a dream.

News of the machine had spread to the villages, and people were starting to arrive. The traders spotted it from their stalls and packed up their things. The truckers left their vehicles along the roads. Everyone walked into the valley, and now gathered in its shadow. I recognized these faces. Some of these people had mocked me for months, and still they whispered, even laughed. More of them were coming. It was time.

Balancing the small reed and wires in my left hand, I used the other to pull myself onto the tower’s first rung. The soft wood groaned under my weight, and the compound fell silent. I continued to climb, slowly and assuredly, until I was facing the machine’s crude frame. Its plastic arms were burned and blackened, its metal bones bolted and welded into place. I paused and studied the flecks of rust and paint, how they appeared against the fields and mountains beyond. Each piece told its own tale of discovery, of being lost and found in a time of hardship and fear. Finally together now, we were all being reborn.

Two wires dangled from the heart of the machine and gently danced in the breeze. I knotted their frayed ends together with the wires that sprouted off the reed, just as I’d always pictured. Down below, the crowd cackled like a gang of birds.

“Quiet down,” someone said. “Let’s see how crazy this boy really is.”

A sudden gust muffled the voices below, then picked up into a steady wind. It took hold of my T-shirt and whistled through the tower rungs. Reaching over, I removed a bent piece of wire that locked the machine’s spinning wheel in place. Once released, the wheel and arms began to turn. They spun slowly at first, then faster and faster, until the force of their motion rocked the tower. My knees buckled, but I held on.

Don’t let me down.

I gripped the reed and wires and waited for the miracle. Finally it came, at first a tiny light that flickered from my palm, then a surging magnificent glow. The crowd gasped and shuddered. The children pushed for a better look.

“It’s true!” someone said.

“Yes,” said another. “The boy has done it.”

CHAPTER ONE

BEFORE I DISCOVERED THE miracles of science, magic ruled the world.

Magic and its many mysteries were a presence that hovered about constantly, giving me my earliest memory as a boy—the time my father saved me from certain death and became the hero he is today.

I was six years old, playing in the road, when a group of herd boys approached, singing and dancing. This was in Masitala village near the city of Kasungu, where my family lived on a farm. The herd boys worked for a nearby farmer who kept many cows. They explained how they’d been tending their herd that morning and discovered a giant sack in the road. When they opened it up, they found it filled with bubble gum. Can you imagine such a treasure? I can’t tell you how much I loved bubble gum.

“Should we give some to this boy?” one asked.

I didn’t move or breathe. There were dead leaves in my hair.

“Eh, why not?” said another. “Just look at him.”

One of the boys reached into the bag and pulled out a handful of gumballs, one for every color, and dropped them into my hands. I stuffed them all in my mouth. As the boys left, I felt the sweet juice roll down my chin and soak my shirt.

The following day, I was playing under the mango tree when a trader on a bicycle stopped to chat with my father. He said that while on his way to the market the previous morning, he’d dropped one of his bags. By the time he’d realized what had happened and circled back, someone had taken it. The bag was filled with bubble gum, he said. Some fellow traders had told him about the herd boys passing out gum in the villages, and this made him very angry. For two days he’d been riding his bicycle throughout the district looking for the boys. He then issued a chilling threat.

“I’ve gone to see the sing’anga, and whoever ate that gum will soon be sorry.”

The sing’anga was the witch doctor.

I’d swallowed the gum long before. Now the sweet, lingering memory of it soured into poison on my tongue. I began to sweat; my heart was beating fast. Without anyone seeing, I ran into the blue gum grove behind my house, leaned against a tree, and tried to make myself clean. I spit and hocked, shoved my finger into my throat, anything to rid my body of the curse. I came up dry. A bit of saliva colored the leaves at my feet, so I covered them with dirt.

But then, as if a dark cloud had passed over the sun, I felt the great eye of the wizard watching me through the trees. I’d eaten his juju and now his darkness owned me. That night, the witches would come for me in my bed. They’d take me aboard their planes and force me to fight, leaving me for dead along the magic battlefields. And as my soul drifted alone and forsaken above the clouds, my body would be cold by morning. A fear of death swept over me like a fever.

I began crying so hard I couldn’t move my legs. The tears ran hot down my face, and as they did, the smell of poison filled my nose. It was everywhere inside me. I fled the forest as fast as possible, trying to get away from the giant magic eye. I ran all the way home to where my father sat against the house, plucking a pile of maize. I wanted to throw my body under his, so he could protect me from the devil.

“It was me,” I said, the tears drowning my words. “I ate the stolen gum. I don’t want to die, Papa. Don’t let them take me!”

My father looked at me for a second, then shook his head.

“It was you, eh?” he said, then kind of smiled.

Didn’t he realize I was done for?

“Well,” he said, and rose from the chair. His knees popped whenever he stood. My father was a big man. “Don’t worry. I’ll find this trader and explain. I’m sure we can work out something.”

That afternoon, my father walked eight kilometers to a place called Masaka where the trader lived. He told the man what had happened, about the herd boys coming by and giving me the stolen gum. Then without question, my father paid the man for his entire bag, which amounted to a full week’s pay.

That evening after supper, my life having been saved, I asked my father about the curse, and if he’d truly believed I was finished. He straightened his face and became very serious.

“Oh yes, we were just in time,” he said, then started laughing in that way that made me so happy, his big chest heaving and causing the wooden chair to squeal. “William, who knows what was in store for you?”

MY FATHER WAS STRONG and feared no magic, but he knew all the stories. On nights when there was no moon, we’d light a lamp and gather in our living room. My sisters and I would sit at my father’s feet, and he’d explain the ways of the world, how magic had been with us from the beginning. In a land of poor farmers, there were too many troubles for God and man alone. To compensate for this imbalance, he said, magic existed as a third and powerful force. Magic wasn’t something you could see, like a tree, or a woman carrying water. Instead, it was a force invisible and strong like the wind, or a spider’s web spun across the trail. Magic existed in story, and one of our favorites was of Chief Mwase and the Battle of Kasungu.

In the early nineteenth century, and even today, the Chewa people were the rulers of the central plains. We’d fled there many generations before from the highlands of southern Congo during a time of great war and sickness, and settled where the soil was reddish black and fertile as the days were long.

During this time, just northwest of our village, a ferocious black rhino began wreaking terror across the land. He was bigger than a three-ton lorry, with horns the length of my father’s arms and points as sharp as daggers. Back then, the villagers and animals shared the same watering hole, and the rhino would submerge himself in the shallows and wait. Those visiting the spring were mostly women and young girls like my mother and sisters. As they dipped their pails into the water, the rhino would attack, stabbing and stomping them with its mighty hooves, until there was nothing left but bloody rags. Over a period of months, the feared black rhino had killed over a hundred people.

One afternoon, a young girl from the royal Chewa family was stomped to death at the spring. When the chief heard about this, he became very angry and decided to act. He gathered his elders and warriors to make a plan.

“This thing is a real menace,” the chief said. “How can we get rid of it?”

There were many ideas, but none seemed to impress the chief. Finally one of his assistants stood up.

“I know this man in Lilongwe,” he said. “He’s not a chief, but he owns one of the azungu’s guns, and he’s very good at magic. I’m certain his magical calculations are strong enough to defeat this black rhino.”

This man was Mwase Chiphaudzu, whose magic was so superior he was renowned across the kingdom. Mwase was a magic hunter. His very name meant “killer grass” because he was able to disguise himself as a cluster of reeds in the fields, allowing him to ambush his prey. The chief’s people traveled a hundred kilometers to Lilongwe and summoned Mwase, who agreed to assist his brothers in Kasungu.

One morning, Mwase arrived at the watering hole well before the sun. He stood in the tall grass near the shores and sprinkled magic water over his body and rifle. Both of them vanished, becoming only music in the breeze. Minutes later, the black rhino thundered over the hill and made his way toward the spring. As he plunged his heavy body into the shallows, Mwase crept behind him and put a bullet into his skull. The rhino crumpled dead.

The celebrations began immediately. For three days, villagers from across the district feasted on the meat of the terrible beast that had taken so many lives. During the height of the festivities, the chief took Mwase to the top of the highest hill and looked down where the Chewa ruled. This hill was Mwala wa Nyenje, meaning “The Rock of the Edible Flies,” named after the cliffs at its summit and the fat delicious flies that lived in its trees.

Standing atop the Rock of the Edible Flies, the chief pointed down to a giant swath of green earth and turned to Mwase.

“Because you killed that horrible and most feared beast, I have a prize for you,” he said. “I hereby grant you power over this side of the mountain and all that’s visible from its peak. Go get your people and make this your home. This is now your rule.”

So Mwase returned to Lilongwe and got his family, and before long, he’d established a thriving empire. His farmland produced abundant maize and vegetables that fed the entire region. His people were strong, and his warriors were powerful and feared.

But around this time, a great chaos erupted in the Zulu kingdom of South Africa. The army of the Zulu king, Shaka, began a bloody campaign to conquer the land surrounding his kingdom, and this path of terror and destruction caused millions to flee. One such group was the Ngoni.

The Ngoni people marched north for many months and finally stopped in Chewa territory, where the soil was moist and fertile. But because they were constantly on the move, hunger visited them often. When this happened, they would travel farther north and ask for help from Chief Mwase, who always assisted them with maize and goats. One day, after accepting another of Mwase’s handouts, the Ngoni chiefs sat down and said, “How can we always have this kind of food?”

Someone replied, “Eliminate the Chewa.”

The Ngoni were led by Chief Nawambe, whose plan was to capture the Rock of the Edible Flies and all the land visible from its peak. However, the Ngoni did not know how magical Chief Mwase was.

One morning, the Ngoni came up the mountain dressed in animal skins, holding massive shields in one hand and spears in the other. But of course, Chief Mwase’s warriors had spotted them from miles away. By the time the Ngoni reached the hill, the Chewa warriors had disguised themselves as green grass and slayed the intruders with knives and spears. The last man to die was Chief Nawambe. For this reason, the mountain was changed from the Rock of the Edible Flies to Nguru ya Nawambe, which means simply “The Deadly Defeat of Nawambe.” This same hill now casts a long shadow over the city of Kasungu, just near my village.

THESE STORIES HAD BEEN passed down from generation to generation, with my father having learned them from my grandpa. My father’s father was so old he couldn’t remember when he was born. His skin was so dry and wrinkled, his feet looked like they were chiseled from stone. His overcoat and trousers seemed older than he was, the way they were patched and hung on his body like the bark of an ancient tree. He rolled fat cigars from maize husks and field tobacco, and his eyes were red from kachaso, a maize liquor so strong it left weaker men blind.

Grandpa visited us once or twice a month. Whenever he emerged from the edge of the trees in his long coat and hat, a trail of smoke rising from his lips, it was as if the forest itself had taken legs and walked.

The stories Grandpa told were from a different time and place. When he was young—before the government maize and tobacco estates arrived and cleared most of our trees—the forests were so dense a traveler could lose his sense of time and direction in them. Here the invisible world hovered closer to the ground, mixing with the darkness in the groves. The forest was home to many wild beasts, such as antelope, elephant, and wildebeest, as well as hyenas, lions, and leopards, adding even more to the danger.

When Grandpa was a boy, his grandmother was attacked by a lion. She was working in her fields at the forest’s edge, scaring away some monkeys, when a female lion came upon her. Villagers heard her cries and quickly sounded the drum—not the fast, rhythmic beat for dances or ceremonies, but something slow and serious. They call this emergency beat the musadabwe, meaning, “Don’t ask questions, just come!” It’s like dialing 911, but instead of police, you’re calling other villagers.

By the time Grandpa and others arrived with their spears and bows and arrows, it was too late. They saw the lion—its body the size of a cow—drag his grandmother into the thorny trees, then toss her body into the bush like a mouse. It then turned and faced its challengers, let out a terrible roar, and disappeared with its kill. The poor woman’s body was never recovered.

Grandpa says that once a lion gets a taste for human blood, it won’t stop until it’s eaten an entire village. So the next morning someone notified the British authorities, who still controlled our country. They sent soldiers into the forest and shot the lion. Its body was then displayed in the village square for all to see.

Not long after, Grandpa was hunting alone in the forest and came upon a man who’d been bitten by a cobra. The snake had been hiding in the trees and struck the man’s head as he passed. His skin quickly turned gray, and minutes later, he was dead. Grandpa alerted the nearest village, who arrived with their witch doctor. The wizard placed one foot atop the dead man’s chest and tossed some medicines into the forest. Seconds later, the moist ground came alive as hundreds of cobra slithered out from the shadows and gathered around the corpse, hypnotized by the spell.

The wizard crouched on the dead man’s chest and drank a cup of magic porridge, which flowed through his feet and into the lifeless body. The dead man’s fingers began to move, then his hands.

“Let me up,” he said, then stood and faced the army of serpents.

Together, they checked the fangs of every cobra in attendance, searching for the one that had killed the man. Usually, the wizard would quickly cut off the head of the guilty snake, but this time, the dead man took pity and allowed the cobra to live. For his services, the wizard was paid three British pounds. My grandpa saw this with his own eyes.

When my father was a young man, he often went hunting with his father. Even then, the forest was so dangerous that hunters observed a sacred ritual before their outings. Hunts were usually initiated by one man, the mwini chisokole, or owner of the hunt, who called together all the willing men from the surrounding villages. The owner decided where and when the hunt would take place, and in the event of a kill, he’d receive the choicest portion of the meat, usually the hindquarter. Grandpa was often this person.

On the night before the hunt, the leader wasn’t allowed to sleep with his wife, not even in the same room. The purpose was to keep the man’s focus and attention as sharp as possible, and to guarantee a solid night’s rest. Losing focus made you careless in the forest, and worst of all, left you open to bewitching. That night, sleeping alone at a neighbor’s house, or in a separate hut with his sons, the leader would boil a pot of red maize mixed with certain roots and medicines, which he’d distribute the following morning to each hunter in the party. This was part of the magic, because everyone believed this protected them from danger.

Before setting out, the hunters also instructed their wives to stay indoors until the hunt was over, preferably lying in bed and sleeping. They thought this would cause the animals to sleep as well, allowing the hunters to sneak up on them with ease.

WALKING THROUGH THE FOREST as a boy, I didn’t worry so much about cobras or lions, since most of them had vanished. But other dangers were waiting in the forests that remained, and along the quiet, empty fields where the ghosts of trees seemed to whisper their sadness. Walking there alone, one of my greatest fears was the Gule Wamkulu.

The Gule Wamkulu were a secret gang of dancers. They performed at the chief’s request at funerals and initiation ceremonies, when many Chewa boys become men. The Gule Wamkulu were said to be the spirits of our dead ancestors, resurrected from the afterworld and sent to roam the earth. No longer human, they shared the skin of animals, and their faces resembled the beasts of hell—twisted devil birds and demons howling in fright.

When the Gule Wamkulu performed, you dared to watch only from a distance. Often they appeared from the bush walking on stilts, towering above the crowd and screaming in different tongues. Once, I even saw one of them climb a blue gum pole while upside down, like a spider. And when they danced, one thousand men seemed to inhabit their bodies, each moving in the opposite direction.

When the Gule Wamkulu weren’t performing, they traveled the forests and marshes looking for young boys to take back to the graveyards. What happened to you there, I never wanted to know. It was bad luck to even speak about the Gule Wamkulu. And God help you if you were ever caught doubting them, saying, “Look at their hands, they have five fingers like me. These guys are not real.” Doing this would surely get you bewitched, and since the Gule Wamkulu answered only to the chief, there’d be no one to defend you. When they appeared in the village, every woman and child dropped what they were doing and ran.

Once when I was very young, a magic dancer appeared in our courtyard, strutting like a cock and hissing like a snake. His head was wrapped in a flour sack with a black hole for a mouth and a long trunk for a nose. My mother and father were in the fields, so my sisters and I ran for the trees, only to watch this passing ghost steal one of our chickens.

(Donkeys are the only creatures not afraid of Gule Wamkulu. If the donkey sees one of these dancers, it will chase them into the bush and kick them with its mighty legs. Don’t ask me why, but the donkey is very brave.)

I tried to be courageous like my friend the donkey whenever I walked through the forest. But witches and wizards never reveal their identity, so you never know where their traps lie waiting. In these places where they practice, their potent magic takes on many shapes. Men with bald heads, twenty feet tall, are said to appear on the roads outside of Ntchisi, a few at first, then dozens all around. Ghost trucks drive the same roads at night, coming on fast with their bright lights flashing and engines revving loud. But as the lights pass by, no truck is attached. No tire marks are left on the road, and if you’re driving a car, your engine will die until morning.

Magic hyenas wander the villages at night, snatching several goats at once in their razor jaws and delivering them to the doorsteps of wizards. Magic lions are sent to kill delinquent debtors, and snakes the size of tractors can lie in wait for you in your fields.

But the dangers for children are even greater. As I mentioned, these wizards command great armies of children to do their witchcraft, and each night they prowl the villages for fresh recruits. They tempt them with delicious meats, saying it’s the only way to heaven. Once the children devour the tasty morsels, it’s revealed as human flesh. By then it’s too late, for once the wizard’s evil is inside your body, it controls you forever.

In addition to casting spells for curses and revenge, the witches often battle one another. This leads to great confusion in the kingdom of the devil, and this strife leaves many dead and injured, which is why children make the perfect soldiers.

The children pile aboard witch planes that prowl the skies at night, capable of traveling to Zambia and London in a single minute. Witch planes can be anything: a wooden basin, a clay pot, a simple hat. Flying about on magic duty, the children are sent to homes of rival wizards to test their powers. If the child is killed in the process, the wizard can determine the weapon of his enemy and develop something stronger. Other nights, the children visit camps of other witches for competition. Here, mystical soccer matches are played on mysterious fields in places I’ve never heard of, where the cursed children use human heads as balls and compete for great cups of flesh.

AFTER ESCAPING THE BUBBLEGUM vendor, I became terribly afraid of being captured, and I tried to think of ways to protect myself. I knew witches and wizards were allergic to money because the presence of cash is like a rival evil. Any contact with money will snap their spell and revert them back to human form—usually naked. For this reason, people often plaster their walls and bed mats with kwacha notes to protect themselves during the night. If they’re suddenly awoken by a naked man trying to escape, their suspicions are correct.

Another way of protecting yourself is to pray your soul clean each night at the foot of your bed, and I’d done that, too. Homes of the prayerful are concealed from witch planes that fly overhead. It’s like passing through a cloud.

“Papa, please, some kwacha notes for my walls,” I begged my father one afternoon. “I can’t sleep at night.”

My father knew a lot about witchcraft, but he had no place for magic in his own life. To me, this made him seem even stronger. My parents had raised us to be churchgoing Presbyterians who believed God was the best protection. Once you opened your heart to magic, we were taught, you never knew what else you might let inside. We respected the power of juju, even feared it, but my family always trusted our faith would prevail.

My father was mending a fence around the garden and stopped what he was doing. “Let me tell you a story,” he said. “In 1979 when I was trading, I was riding in the back of a pickup going to Lilongwe to sell dried fish in the market. Several others were with me. The truck suddenly lost control, pitching us all into the air. When we landed, we saw it rolling straight for us. I said at that moment, ‘I’m dying now. This is my time.’ But just before the truck rolled over my body and crushed me like an ant, it skidded to a stop. I could reach out and touch it. Several people were dead in the grass, but I didn’t have a scratch.”

He turned to face me, making his point.

“After that happened, how can I believe in wizards and charms? A magic man would have tried these things and died. I was saved by the power of God. Respect the wizards, my son, but always remember, with God on your side, they have no power.”

I trusted my father, but wondered how his explanation accounted for Rambo and Chuck Norris, who came to the trading center that summer and created a lot of controversy. These men were appearing in films shown in the local theater, which was really just a thatch hut with wooden benches, a small television, and a VCR. For this reason, everyone called it the video show. At night, wonderful and mysterious things began happening in this place, but since I was forbidden to be out after dark, I missed them all. Instead, I relied on the stories I heard from my mates who lived close by and whose parents weren’t so strict. These boys, such as Peter Kamanga, would find me the next day when I arrived.

“Last night I watched the best of all movies,” Peter said. “Rambo jumped from the top of the mountain and was still firing his gun when he landed. Everyone in front of him died and the entire mountain exploded.” He clutched a phantom machine gun and sent a burst of deadly rounds into the maize mill.

“Oh,” I said, “when will they ever show these films during the day? I never see anything.”

The exploits of Rambo and Delta Force became confusing to some, who’d never imagined men escaping entire armies, while still managing to kill so many people. The night Terminator came to the video show was simply shocking. When Peter found me the next morning, he was still in a state.

“William, last night I watched a movie that I still don’t understand,” he said. “This man was shot left, right, and center, yet he still managed to live. His enemies blew off his arms and legs, even his head, yet his eyes were still alive. I’m telling you, this man must be the greatest wizard who ever lived.”

It sounded fantastic. “Do you think these azungu from America have such magic?” I asked. “I don’t believe it.”

“This is what I saw. I’m telling you it’s true.”

Although it would be several years before I finally saw one of these films in the video show, they started to influence many of the games we played back home. One of them was played with toy guns we made from a mpoloni bush.

It was called USA versus Vietnam.

To make these guns, we removed the core from the mpoloni’s stem, much like disassembling a ballpoint pen, and used it as both a ramrod and trigger. After removing the core, we chewed up bits of maize pith and shoved them down the barrel, followed by paper spitballs to create a seal. When the ramrod was forced down behind, it created enough pressure to spray an opponent with a shower of slimy gunk.

I was captain of one team, while my cousin Geoffrey was captain of the other. Along with some other cousins and neighbors, we split into teams of five, then hunted one another in the maize rows and across the dirt courtyard that separated our house from Geoffrey’s.

“You go left, I’ll go right!” I instructed my comrades one such afternoon, then scrambled on knees and elbows through the red dirt. We were never clean.

I spotted a bit of Geoffrey’s trouser from around the corner of the house, so I snuck around the opposite way without spooking the chickens. Once I was clear, I bolted around the corner. It was an easy ambush.

“Tonga!”

I jammed the ramrod down the barrel and released a shower of white saliva and mush, spraying my cousin square in the face.

He fell to the ground, holding his heart.

“Eh, mayo ine! I’m dead.”

Usually, whichever team won first got to be America the following round, since America always defeated Vietnam in the video show.

WE WERE A SOLID gang of three: myself, Geoffrey, and our friend Gilbert, whose father was the chief of our whole Wimbe district. Everyone called Gilbert’s father Chief Wimbe, even though his real name was Albert Mofat.

When we got bored with playing USA versus Vietnam, Geoffrey and I went to find Gilbert. Going over to Gilbert’s house always guaranteed a show, as the chief’s work was never done. As usual, we found a line of truck drivers, market women, farmers, and traders waiting outside under the blue gum trees to share their concerns and grievances. Each held a chicken under one arm, or a small bit of cash in hand as a gift for their great leader. During these personal encounters with the chief, people addressed him as “Charo,” the ruler of all the land.

“Odi, odi,” said a farmer at the doorstep, meaning hello, can I come in?

The chief’s messenger and bodyguard, Mister Ngwata, stood at the door in his short pants and army boots, dressed as a policeman. It was Mister Ngwata’s job to protect the chief and filter all of his visitors. He also handled all the chickens.

“Come, come,” he said.

The chief sat on the sofa, dressed in a crisp shirt and nice trousers. Chiefs usually dressed like businesspeople, never in feathers and hides. That’s in the movies. Chief Wimbe also loved his cat, which was black and white but had no name. In Malawi, only dogs are given names, I don’t know why. The cat was always in the chief’s lap, purring softly as the charo stroked its neck.

“Charo, Charo,” the farmer said, bending to one knee and gently clapping his hands as a sign of respect. “We have an issue that requires your intervention. The land you granted me fifteen years ago is being encroached upon by my brother’s son. I need you to help so there’s no bloodshed.”

“Very well,” the chief replied. “Let me think about this and carry out some research. Come back on Sunday and I’ll have an answer.”

“Oh, zikomo kwambiri, Charo. Thank you, with respect.”

We waited until the farmer left and approached Mister Ngwata.

“We’re here to see Gilbert,” we said as we passed through the door.

“Hmmph.”

Gilbert was in his room with a tape deck singing to Billy Kaunda, who’d just been voted Malawi’s best musician of the year. For a boy, Gilbert had a beautiful singing voice and would later record two albums in Blantyre. My voice sounded like one of the guinea fowl that screeched in our trees as it pooped, but I never let that stop me.

“Gilbert, bo?”

“Bo!”

“Sharp?”

“Sharp!”

This was our slang, strictly observed at every meeting. The word bo was short for bonjour, started by some chaps learning French in secondary school and wanting to show off. I don’t know where “sharp” came from, but it was like saying, “Are you cool?” If you were feeling really good, you could even go a bit further:

“Sure?”

“Sure!”

“Fit?”

“Fit!”

“Ehhh.”

“Let’s go to trading,” I said, meaning the trading center. “I hear the drunkards were spilling out of Ofesi last night.”

This was the Ofesi Boozing Centre, a forbidden and therefore fascinating place. Ofesi sat on the outskirts of the trading center, one of the last shops before the road opened toward Chamama town. Loud, thumping music always played inside the dark doorway, even at noon. It was where men with screwed-up eyes would appear in the doorframe, smoking cigarettes, then toss out empty cardboard cartons of booze to join the mountain of others in the dirt. Whereas most people saw garbage in those cartons, we saw treasure and possibility.

Although Geoffrey, Gilbert, and I grew up in this small place in Africa, we did many of the same things children do all over the world, only with slightly different materials. And talking with friends I’ve met from America and Europe, I now know this is true. Children everywhere have similar ways of entertaining themselves. If you look at it this way, the world isn’t so big.

For us, we loved trucks. It didn’t matter what kind of trucks: four-ton lorries that rumbled past from the estates kicking up dust, or the half-ton pickups that traveled back and forth to Kasungu town, just an hour’s drive away, with passengers squeezed in back like a pen full of chickens. We loved all trucks, and each week, we’d compete to see who could build the biggest and strongest one. While my friends from America could find miniature trucks already assembled in their shopping malls, we had to build ours from wire and empty cartons of booze. Even still, they were just as beautiful.

The cartons discarded by the drunkards at Ofesi once held Chibuku Shake Shake, a kind of beer made from fermented maize that is popular in Malawi. It’s sour tasting and contains bits of maize that settle at the bottom, requiring you to shake it up before enjoying, hence the name. Believe it or not, it’s actually nutritious. I’m not a drinker myself, but I’ve been told it takes several cartons of Shake Shake to get a person drunk, so of course, people in Ofesi drink as many as possible before tossing them into the road.

After washing out the booze, these cartons were ideal for making the chassis of a toy truck. We used beer bottle caps for wheels, which also doubled as counters at school (“Three Coca-Cola plus ten Carlsberg equals thirteen”).

We picked mangoes from the neighbor’s trees and traded them for lengths of wire, which we used to make axles and attach the bottle cap wheels. We later discovered that plastic cooking oil caps worked much better as wheels, enabling the trucks to last much longer. We even took our fathers’ razor blades and cut designs into the plastic to give each vehicle its own signature treading. That way, when you saw a tire track in the dirt, you knew instantly if it belonged to the great fleets of Kamkwamba Toyota, for instance, or Gilbert Company LTD.

Soon we were building our own monster wagons, called chigirigiri, that resembled something like a go-cart in America. The frames were thick tree branches forked at one end, where a person could sit at the junction. We then dug up large, round tuber roots called kaumbu and carved them into wheels, using blue gum poles as axles. All the loose parts were then lashed together with vine and tree bark.

Taking a rope, one person pulled the car while the driver steered with his feet. With two cars side by side, we held monster derbies down the dirt road.

“Let’s race.”

“For sure.”

“Last one to reach Iponga’s will go blind!”

“GO!”

Iponga Barber Shop was the first of its kind in the Wimbe trading center, and where I got all my haircuts. When my father brought me there each month, Mister Iponga would drape me in a tattered sheet and say, “What will it be?” Pictures of men with many different styles hung from the wall—styles such as the Tyson, after the famous American boxer, in addition to the English Cut, the Nigeria, and the Buddha, which was totally bald. I usually went for the Office Cut, which was close all over without any frills. I think it was the cheapest, too.

Of course, the problem with getting haircuts in the trading center was the frequent power outages that plagued the country. These could easily happen while Iponga held his electric clippers to your head.

“Oops, lost the power. Come back in a few hours.”

“But…”

The best idea was to bring a hat, or else go at night, so you could slip home under the cover of darkness and return the next morning to have it fixed.

If we had some pocket change from our parents, we stopped by Mister Banda’s shop for a cold bottle of Fanta or a handful of Dandy sweets, which Banda kept in a glass jar below the shelves of Drews liver salts and Con Jex cough tabs, Top Society Luxury lotions, Easy Black hair dye, long ribbons of Blue Band margarine, bars of Lifebuoy soap, and packets of Cowbell powdered milk.

Or if we were hungry, we pooled our money and headed to the kanyenya stand, which was really just a giant vat of boiling grease over a fire, next to the boozing center. There we bought delicious pieces of fried goat and chips for just a few kwacha. The man working the vat grunted, “How much?” and you answered, “Five kwacha.” He sawed off a good chunk from a carcass hanging on the gallows, causing the swarm of black flies to circle once, then land again. He dropped the meat into the oil, added a few more sticks to his fire to get a raging boil, then threw in a handful of sliced potatoes. When everything was finished, he tossed them onto the counter, along with a small pile of salt for dipping.

“You mother is a good cooker,” said Gilbert. “But she’s never made anything as good as this.”

“For sure.”

But most of the time we had no money, so we spent our afternoons in hunger and dreams. On our way home we played a certain game with the mphangala bush. Its bright red flowers made the perfect crayons for children, but its stems could also tell your fortune. One person uprooted the stem, then tried to split it down the middle by pulling it apart. If you did this without breaking the stem in half, you’d have meat for dinner waiting for you at home.

“Eh man, you’re lucky. Let me come over!”

But if you broke the stem, that was a different story.

“Oh, sorry, friend, your mother’s at a funeral. You’ll find only water at home! HA! HA!”

Evenings in the village, just after the sun disappeared over the blue gums, were my favorite time of day. This was when my father and Uncle John—Geoffrey’s father—finished work in the maize and tobacco fields and returned home for supper. My mother and older sister Annie would be busy in the kitchen preparing the food, sending out all the delicious smells riding on the breeze. All my cousins would gather in the courtyard between my house and Geoffrey’s house to kick the soccer ball—made from plastic shopping bags we called jumbos, which we then bound in twine. And as the light faded, perhaps a farmer from the next village would stop by.

“Mister Kamkwamba, I have something from my garden,” he’d say, opening a bundle of papers to reveal some nice tomato plants. They’d negotiate a price and my father would plant them behind the house.

During the rainy season when the mangoes were ripe, we filled our pails with fruit from the neighbor’s trees and soaked them in water while we ate our supper. Afterward, we passed the fruits around, biting into the juicy meat and letting the sweet syrup run down our fingers. If there wasn’t any moonlight to continue playing, my father gathered all the children inside our living room, lit a kerosene lamp, and told us folktales.

“Sit down and hush up,” he said. “Have I told the one about the Leopard and the Lion?”

“Tell it again, Papa!”

“Okay, well…one day long long ago, two girls were walking from Kasungu to Wimbe when they became too tired to continue.”

We sat on the floor, hugging our knees against our chests and hanging on every word. My father knew many stories, and the Leopard and the Lion was one of my favorites. It went like this:

Rather than taking a nap in the dirt, the two young girls looked for a clean, quiet place to sleep. After some time, they came across the house of an old man. After making their request, the old man said, “Of course you can stay here. Come on in.”

That night when the girls were fast asleep, the old man snuck out the door and walked into the dark forest. There he found his two best friends, the Leopard and the Lion.

“My friends, I have some tasty food for you. Just follow me.”

“Why thanks, old man,” the Leopard said. “We’re coming straightaway.”

The old man led his two friends through the forest and back to his house. The Leopard and the Lion were so excited for their meal they even started singing a happy tune. But as they were approaching, the two girls happened to wake up. They felt refreshed after their nap and decided to continue on their journey. Not seeing the old man, they left a kind note thanking him for the bed.

Finally, the old man arrived at the house with the Leopard and the Lion.

“Wait here and I’ll go and get them,” he said.

The old man saw the bed was empty. Where did they go? he wondered. He looked for the girls but couldn’t find them. Finally, he discovered the note and knew they were gone. Outside, the Leopard and the Lion were growing impatient.

“Hey, where’s our food?” said the Leopard. “Can’t you see we’re salivating out here?”

The old man called out, “Hold on, they’re here someplace. Let me find them.”

The old man knew if the Leopard and the Lion discovered that the girls had gone, they would surely eat him for supper instead. The old man kept a giant gourd in the corner of his house for drinking water. Seeing no other option, he jumped inside and hid.

Finally, after waiting so long, the Lion said, “That’s it. We’re going in!”

They broke open the door and found the house empty. No girls, no old man, no supper.

“Hey, the old man must’ve tricked us,” said the Leopard. “He’s even left himself.”

Just then, the Leopard spotted a bit of the old man’s shirt hanging out from the gourd. He motioned to the Lion, and together they tugged and tugged until the old man came flying out.

“Please no, I can explain,” cried the old man. But the Leopard and the Lion had no patience for stories and quickly ate him.

My father clapped his hands together, signaling the end of the story. Then he looked around to all of us children.

“When planning misfortune for your friends,” he said, “be careful because it will come back to haunt you. You must always wish others well.”

“Tell another, Papa!” we shouted.

“Hmm, okay…what about the Snake and the Guinea Fowl?”

“For sure!”

Sometimes my father would forget the stories halfway and make them up as he went along. These tales would spiral on for an hour, with characters and motives ever changing. But through his own kind of magic, the stories would always end the same. My father was a born storyteller, largely because his own life had been like one fantastic tale.

CHAPTER TWO

WHEN MY FATHER, TRYWELL, was a young man, he was quite famous. These days he’s a farmer, just like his own father and the father before him. Being born Malawian automatically made you a farmer. I think it’s written in the constitution somewhere, like a law passed down from Moses. If you didn’t tend the soil, then you bought and sold in the market, and before my father gave himself to the fields, he led the crazy life of a traveling trader.

This was when he lived in Dowa, a small town southeast of Masitala perched high in the brown hills. Back during the ’70s and ’80s, Dowa was a vibrant place where a young man could go and make some money. At that time, Malawi was under the control of Hastings Kamuzu Banda, a powerful dictator who ruled the country for more than thirty years.

Every Malawian grew up knowing the story of Banda. When he was a young boy in Kasungu, living in the shadow of the great mountain where the Chewa defeated the Ngoni, Banda had walked barefoot one thousand miles to work in the gold mines of South Africa. Later, he was given a scholarship to universities in Indiana and Tennessee, where he earned a degree in medicine. He was a doctor in England before he returned to Malawi to deliver us from British rule. He became our first great leader, and in 1971, under his extreme pressure, our Parliament gave him the title Life President.

Banda was a tough man. He demanded that every trader in Malawi hang his picture in his shop, and no other photo could dare hang higher. If you didn’t have the image of our Dear President on the wall—dressed in his three-piece suit and clutching a flywhisk—you would pay a hefty price. It was a frightening and confusing period in our history. Banda also forbade women to wear pants or dresses above the knee. For men, having long hair would get you tossed in jail. Kissing in public was also forbidden, as were films where kissing was portrayed. The president hated kissing, and even today, people are scared of smooching in the open. On top of that, policemen and the Young Pioneers—Banda’s personal thugs—were always snatching up people who dared criticize his policies. Many Malawians were jailed, tortured, and even tossed into pits of hungry crocodiles.

Despite all of this, it was an exciting time to be a trader. My father tells stories about hitchhiking in pickups across the countryside to Lake Malawi, where he bought bundles of dried fish, rice, and used clothing, to sell back in the Dowa market. Lake Malawi is one of the biggest in the world and nearly covers the entire eastern half of our country. It’s so vast it has waves like an ocean. I was twenty years old before I ever saw this lake with my own eyes, despite having grown up only two hours from its shores. But once I stood on its banks and looked out across its endless-looking water, my heart was filled with a great love for my country.

Once at the lake, the traders would travel to the cities of Nkhotakota and Mangochi aboard the steamer ships Ilala and Chauncy Maples, where good food was served, and traders drank and danced on the decks through the voyage. At the lake my father bartered with the Muslim businessmen, known as the Yao, who populate that part of the country.

The Yao arrived in Malawi more than a hundred years ago from across the lake in Mozambique. The Arabs from Zanzibar convinced them to become Muslim, then recruited them to capture our Chewa people and put us into bondage. They raided our villages, killed our men, then sent our women and children across the lake in boats. Once there, the slaves were shackled by the neck and made to march across Tanzania. This took three months. Once they reached the ocean, most of them were dead. Later on, the Yao captured and traded us to the Portuguese in exchange for guns, gold, and salt.

If it weren’t for the great Scottish missionary David Livingstone, the Yao and Chewa might still be at odds today. Livingstone helped end slav-ery, opened Malawi to trade, and built good schools and missions. Young men became educated and earned money, and once these economic opportunities were available to all, our two tribes had little reason to fight. Today we consider the Yao our brothers and sisters. My mother herself is a Yao, and I am half Yao.

My father has told me many stories about the small town of Mangochi, located on the southern tip of the lake, just near the mouth of the Shire River. The way he describes this place makes it sound like the great bazaars of northern Africa I’ve read about in books. The streets were filled with traders from all over Malawi, Zambia, Tanzania, and Mozambique, all their different languages and songs mixing with the smell of sweating bodies, spices, fried fish, and roasted maize. Pocketfuls of money were quickly emptied in the boozing dens, and by professional ladies of the night, who lured traders into their rooms for hot baths, expensive food, and other pleasures I didn’t understand until I was older. Often, traders got carried away in such places and ran out of money. My father remembers seeing men running away with nothing but their underpants.

Many of these same traders also had wives and children back home, in addition to the prostitutes. This was well before my father met my mother, back when he was young and too busy traveling to be tied down with a woman or family. He had a few girlfriends, sure, but he generally stayed away from the bar girls. And because of his reluctance to do this, the people in the market started calling him the Pope.

“Eh, Papa,” they’d tease, using the Chichewa word. “What happened? Did you fall off the pawpaw tree and break your testicles? Don’t listen to your mother—these girls don’t really burn!”

My father endured this teasing, because what else could he do? And after a while, that name caught on with so many people that hardly anyone remembered where it came from.

MY FATHER WAS A giant man, but his tolerance for alcohol was even greater. One night he and his friends settled down in the Dowa General Grocery at 5:00 p.m. As my father tells it, he drank fifty-six bottles of Carlsberg beer, and at 2:00 a.m. walked home to tell the story. These drinking sessions sometimes led to fistfights, which my father welcomed like sport.

After a while, he became one of the most famous traders around, but not just for his cleverness in business, or his ability to drink crates of beer. My father was legendary for his strength. In Malawi we like to say, “One head cannot lift up the roof.” Well, my father must not have been listening.

Every July 6, we Malawians celebrate our independence from England, much like our brothers and sisters do in America on July 4. And like in the United States, the way we celebrate is with great parties filled with lots of music, dancing, and delicious grilled meats. It was on such a holiday that Robert Fumulani, the holy father of Malawian reggae music, came to sing at Dowa District Hall, and my father—then twenty-two years old—was determined to go.

Robert Fumulani was my father’s most favorite singer. Fumulani’s songs often described the struggles of the poor, his lyrics straight from the warm red Malawian soil. My father had seen Fumulani perform many times already, in Kasungu, Lilongwe, Nkhotakota, and Ntchisi, and each time, the singer wore his signature white shirt that made him look sharp.

Well, if you can imagine, the line to see Fumulani on Independence Day began forming early, right around the time my father stepped up to the bar at General Grocery. Hours passed, and by the time he stumbled outside, the beautiful sounds of Fumulani’s voice could be heard all over town. The concert had begun.

My father rushed over to the hall, where he found a line still waiting to get inside. If you’ve ever stood with us Africans at airports or bus depots, you know we’re never good with lines. What if we miss something? So wasting no time, my father pushed his way to the front, but was stopped at the door by a policeman.

“The concert is full,” the policeman announced. “No one else allowed inside.”

My father presented his ticket, but the policeman still refused. Being a bit drunk and bold, my father pushed the policeman aside and quickly mixed into the crowd. Once there, he discovered what a great party it was! There onstage was Robert Fumulani and his Likhubula River Dance Band, with the singer dressed in his smart white shirt and his guitar strapped to his neck. In the back, workers tended to giant barbecue and kanyenya stands loaded with delicious goat and beef. And of course, there was lots of Carlsberg.

Overcome with excitement, my father squeezed through the mob of sweaty bodies until he reached the front. Fumulani was singing one of his most beloved songs, “Sister,” about his estranged wife.

“Lady,” he sang, “don’t insult me today just because I’m poor. You don’t know what my future holds…”

As if hypnotized by this wonderful music, my father began to dance. But he wasn’t doing just any dance—he was a man possessed, a man who knows in his heart that he is the greatest dancer on earth. His arms and legs became as graceful as a gazelle’s, and his giant body sprang in the air like a flying grasshopper. Oh, what moves! But when he opened his eyes, he realized the music had stopped. Everyone on the floor now stood in silence. Robert Fumulani, the blessed father of our national music, stared down, looking angry.

He pointed to my father and called out, “Someone remove this drunkard from the floor. He’s ruining my show!”

The crowd shouted and hissed, “He is here! Take him away!”

My father was crushed. How could this be? He was just having a good time, and now he was being called down like a child by our dear hero. Feeling betrayed, he straightened himself and pointed to the stage.

“Mister Fumulani,” he yelled, “I have an invitation to be in this room. And like every Malawian here celebrating their proud independence, I am doing the same. I’m not the only person here who is drunk, you know. Besides, isn’t it your job to sing and entertain?”

A line of policemen and Young Pioneers now circled the dance floor, waiting to pounce.

“Mister Fumulani, I only wish to dance in peace,” my father said, then turned to face the police. “But since you’ve asked these men to remove me, I say let them come!”

The policemen swooped in and swallowed my father in a swarm of fists and elbows. The crowd rushed in behind. From the look of things, it appeared my father had been properly handled.

But suddenly, one by one, the policemen began flying off the pile as if wrestling a cyclone. They twisted in the air like sacks of flour and limped off in pain. When the last policeman was pitched to the wall, the room erupted in cheers.

There stood the Pope in the center of the crowd, shaking his mighty fists.

“Who is next?” he shouted. “I’LL FIGHT YOU ALL!”

A pack of Young Pioneers then tried their luck, only to be pitched off the same way. For half an hour, the cops and government thugs tried everything to shackle my father’s hands, and each time, they failed. Too exhausted to continue fighting, my father finally agreed to be arrested and spend the night in jail (“Only because I respect the rule of law,” he told them). However, he had one condition: that first he be allowed to enjoy his Independence Day barbecue. So after devouring a plate of delicious kanyenya, the Pope washed his hands and walked out with the police.

And that is the story of how my father fought twelve men and won.

Soon the story spread across the district and my father became famous. People congratulated him in the bars and markets of the lakeshore, and business improved as a result. This fame also attracted many of the thieves and robbers who lurked in the markets. “You’re so strong,” they said, slapping him on the back. “Let us use your strength to make us all rich!”

But my father was no criminal. He just wanted to work hard for his money and drink his Carlsberg. However, if anyone wished to fight, that could be arranged.

ALTHOUGH HIS FRIENDS HAD no idea, for quite some time the Pope had been keeping his eye on a particular girl. She appeared at the market at the same time each morning, only to disappear in the crowds. An hour would pass, and she’d reappear, carrying a bundle of vegetables or bag of flour, then make her way home to the neighborhood down the hill. These brief moments became the most important part of my father’s day, and he made sure he was always at his stall where he could watch her. Even though he’d never heard her voice, something about her seemed to change something inside him. This girl, as you probably guessed, was my mother, Agnes.

Well, my father must not have been very smooth, because my mother was well aware of him staring, the way he gazed at her like a puppy at the henhouse door, never sure what to do. She’d asked around and knew his reputation. For some odd reason, these stories of fighting and misbehaving made her excited. Each day she couldn’t wait for her mother to send her to the market. Even before entering the rows of wooden stalls, her heart would pound like the chiwoda drums of her childhood dances. Making her way across, it took everything inside her to keep from grinning. But my mother couldn’t let on; she was no easy fish to catch.

This game of staring continued for several months, and my mother wondered if this man would ever make his move. If he was so strong and brave, then why on earth was he frightened of her? (As my father tells it, she was always too far away to chase after, and also, yes, he was terrified.)

Finally, my mother decided to test this big, powerful man.

One morning, my father saw her enter the market, and as usual, he quickly became lost in the sight of her. But this time she did something different. She took a new route through the market—one that was bringing her straight in his direction.

My father became nervous, but knew the time was now or never. This is my big chance, he thought, but what will I say? He didn’t have time to think, because in a matter of seconds, my mother was right upon him. It was the closest she’d ever been, and the sight of her skin made his heart go mad, as if it was trying to run away.

Somehow, he found his courage and leaped over his stall. As she passed, he shouted, “You’re the most beautiful woman I’ve ever seen!”

My mother spun around. My father was standing there in the row, arms open, those same eyes now meeting hers.

“I’ve loved you my entire life,” he said. “And I want to marry you.”

Struggling to stay composed, my mother said, “I’ll have to think about that one,” then turned and ran away.

Well, my father didn’t give her much time. That very afternoon he was at her house, asking again. The next day, the same thing. My mother’s older brother Bakili warned her about my father. Bakili was also a trader in the market and knew my father’s reputation.

“He’s always in the bars, drinking and fighting,” he said. “Sister, this man is not a good husband.”

“I don’t care,” my mother said. “He’s so strong, and I love him.”

Bakili then told their parents. My grandmother Rose was a tough woman, so tough she’d built the family home with her own hands while my grandpa worked as a tailor in the market. She’d even built the furnace and molded the bricks herself, which is not an easy job, and even today, not the job of a woman.

Hearing the news, my grandmother and grandfather confronted my mother.

“Now tell us the truth, Agnes. Are you serious about this man?”

“Yes,” my mother said. “Double serious.”

As it turned out, my grandfather had proposed to my grandmother in much the same way, after seeing her dance in a village competition. “The way she was dancing just stole my heart,” my grandfather said. “And I said to myself, ‘I’m going to marry her.’ ” He’d sent a young village girl to inform my grandmother he wanted to speak with her, only to have my grandmother confront him personally.

“You want to talk to me?” she said. “Then talk to me. What do you want?”

“For you to be my wife,” he answered.

So what could my grandparents really say now? Six months later, Agnes married my father, and the following year, my sister Annie was born. But even with all these new developments, my father remained the Pope.

Well, the Pope’s drunken lifestyle soon began to take its toll. My mother grew increasingly tired of him coming home drunk and smelling of booze, and often they’d argue. It was a dark period all around, a time that saw several of my father’s closest friends die or go to prison, while others simply vanished.

First his friend Kafu picked up gonorrhea, known as the “bombs,” from a prostitute in the bars. The veins that led to his testicles became swollen and rotten. One day, they exploded and Kafu died. Another friend named Mwanza was beaten to death in the pub over a girl. The new prostitute in town had made the mistake of flirting with both Mwanza and his friend. Well, they couldn’t decide who was taking the lady home at the end of the night, so they decided to fight. It began innocently, but before anyone knew it, Mwanza was dead in a pool of blood. Of course, the prostitute fled before the first punch and never returned.

In Dowa, there was a famous preacher named Reverend JJ Chikankheni, who happened to be one of my father’s most loyal customers. Reverend JJ led one of the biggest Presbyterian churches in Dowa, along with twenty-five smaller prayer houses across the district. He’d often stop by my father’s stall and buy a bag of rice and the two men would chat. One day, the reverend looked deep into my father’s eyes, as if scraping the bottom of his soul.

“Kamkwamba?” he said.

“Yes?”

“Do you know that God loves you, and that you disappoint Him every time you drink and fight and cause trouble?”

“Thanks, Reverend, but…”

“The good news is that even though you disappoint Him, He’s ready to receive you. He wants you to turn to Him.”

“Thanks, Reverend,” my father said, trying to be polite. “Whatever you say.”

A few nights later, my father was drinking as usual in the pub when a man walked up and knocked over his beer. The man was drunk and looking to fight the biggest guy in the room. Well, my father gave him what he wanted, and more. In a matter of seconds, the man lay on the floor with blood gushing from his ears. My father had to be pulled off the man, having nearly beaten him to death. The police soon arrived and arrested my father.

“You’ve really done it this time,” the officer told him.

The head prosecutor in Dowa was a church deacon named Mister Kabisa, who was also one of my father’s loyal customers. When Kabisa heard my father was in jail awaiting a trial, he paid a personal visit.

“Kamkwamba,” he said, “I’ve always advised you not to indulge in these unnecessary fights. Someday you’ll be killed or kill someone else, and look what happened here. You’re my friend, and I don’t want to lose you.

“You’re supposed to go to court today and stand trial,” Kabisa continued. “You’ll probably lose and be sent to jail, perhaps even Zaleka prison. You’ve heard about the conditions there. Chances are you won’t make it out alive.”

Mister Kabisa then leaned in close and looked into my father’s eyes the same way Reverend JJ had done, as if searching the dark corners of his heart.

“But I don’t want you to go to prison. There’s a better path for you. I’m willing to tear up these files and release you, but you have to promise me one thing.”

“Anything,” my father said.

“Turn your life over to God.”

Of course, my father happily agreed just to get out of jail. But what the man said stayed in his mind. All that evening and the following day, it never gave him peace.

The following night while asleep, my father was visited by a dream. All he saw was darkness, nothing but an endless expanse of black. He felt confused and scared. It was as if he’d gone blind and couldn’t shake himself awake. Then came a voice, piped in like a loudspeaker from heaven. It said: “These things will destroy you. Turn to me.”

When my father awoke in the morning, his entire body was trembling like a baby bird’s. The dream, plus all the advice and warnings of the past week, seemed too great a message to ignore. He woke up my mother, who lay sleeping beside him, and said, “My wife, today I’m turning to God. I’ve seen the signs, and now it’s time to change.”

That same morning, instead of going straight to work, my father stopped by the church to see Reverend JJ. The preacher was in his office.

“I’m here,” my father said. “I’m ready.”

My mother didn’t recognize this new man who began coming home each night after work, this man who suddenly had lots of money for food and medicine for his kids. She was so happy, but still couldn’t believe her good fortune. Each night for weeks, she’d still say, “Come here!” when he walked in the door, just to sniff his breath.

WHILE MY FATHER HAD been traveling, trading, and boozing, his older brother John had built up a booming business. Back in the late ’60s and early ’70s when President Banda was building all the big estates near Wimbe and Kasungu, there was lots of work for the local men. Building contracts were like gold, and Uncle John happened to know some of the managers who were hiring these subcontractors. Working as a kind of headhunter, John became the middleman, finding the right skilled, trustworthy crews to do the jobs. Because his judgment was always good, the estates paid him handsomly.

After several years of working for the estates, Uncle John saved enough money to start a farm imports business, buying and selling maize seed and fertilizer to the local farmers. He even had a small storefront in the trading center. This business became successful, and after a few years, he sold it and bought fifty-nine acres of land from Chief Wimbe, which he used to grow maize and burley tobacco—a kind of mild tobacco that’s cured in the open air under handmade shelters.

Since Uncle John had money for good fertilizer, the tobacco from his farm was top quality. His fields never had any weeds and the leaves were deep green while growing, drying like the color of milk chocolate with fine traces of red. His tobacco fetched a high price each year at the Auction Holdings Limited in Lilongwe, where the farmers sold their hundred-kilogram bales on the auction floor. One good bale of tobacco would pay for seventeen more bags of fertilizer, enabling his farm to stay strong, given the good weather.

In 1989, when I was one year old, Uncle John came to Dowa for a friend’s engagement party and stopped by for a visit. That night he and my father went for a walk.

“Why don’t you come back to the village and farm with me,” John said. “Things are going well.”

“I can see,” said my father. “But farming takes too long. I’ve gotten so used to the trading. How can I start something new?”

“It takes a long time, true. But if you invest that time and just a little money, the payoff is huge. Look what I’m making from tobacco. That kind of profit is impossible with trading. How much are you clearing each month with your rice and secondhand clothing? Five percent?”

“Four percent,” my father said. “Soon I won’t even be able to feed these kids. If I eat, my business suffers.”

“Well, come back home, young brother. There’s a big place waiting for you.”

My father then told John he’d stopped drinking and turned his life to God.

“Then, think of this as a chance to start over,” he said. “Consider this a sign.”

“Okay,” my father said. “You’ve convinced me.”

BY NOW WE HAD three kids (my sister Aisha had been born not long before) and my father saw this as an opportunity he couldn’t resist. A few weeks later, after selling his stall in the market, he strapped all our belongings—our clothes, pots, pans, and the family radio—to the top of a UTM (United Transport Malawi) bus. We traveled four hours north to the Wimbe trading center, where my relatives were waiting to greet us. They helped us move down the road to Masitala village and into a one-room house near Uncle John.

This is where my father became a farmer and my childhood began.

NOT LONG AFTER WE arrived, Uncle John acquired some additional land from Chief Wimbe, so he gave my father a one-acre plot about two kilometers from the house. There we could grow our own burley tobacco to sell, along with maize and other vegetables to eat. Maize is just another word for white corn, and by the end of this story, you won’t believe how much you know about corn.

When we first arrived, Uncle John was busy planting his tobacco, which was the first item that needed my father’s help. My father would wake up early before the first cock and go down to the grassy marshes in the valley, which we called dambos. Because tobacco seeds require loads of water for them to break ground, many farmers plant nursery beds by the dambos where they can easily water them daily. Each farmer has his own plot by the marsh—nothing official with papers or signatures, just a piece of ground you always know is yours. Not only is there water, but the soil in the dambo is deep black and full of nutrients that a little tobacco seedling requires to grow strong.

Making nursery beds is done just before the rainy season when the sun is the hottest. The work is hard and dirty, and my father quickly felt exhausted. During those first weeks, he’d dream of his stall at the trading center, how he used to just sit and chat with friends and customers, how he’d knock off at lunch for an hour to see his family, even take a quick nap before returning to work. It would have been easier to just tell his brother he’d made a mistake and return to Dowa, but my father buckled down and pressed on. He’d seen how much money Uncle John was earning, and he wanted the same for himself. Often he’d work so hard and late in the day that his brother would come looking for him, thinking he’d tripped and drowned in the dambo.

“Take a break, brother,” he’d say. “Leave some for tomorrow. Reserve your strength, you’ll need it.”

“Just a bit longer,” my father would say, his body covered in mud from head to toe.

WHEN UNCLE JOHN HAD visited Dowa and mentioned having a big place for my father, he wasn’t talking about the living arrangements. With five people, our little house quickly became crowded.

After ten long hours of working in the sun, my father would come home and then start working on building our new house. Weekends were also spent this way. The bricks were fashioned out of grass and clay, which was pressed into a wooden mold about seventy-five centimeters long.

To get the clay, my father dug deep pits near the fields that swallowed his entire body. He’d scoop buckets of clay that weighed a hundred pounds, hoist them onto his shoulders, and climb out using steps he’d carved into the wall with a hoe. He’d then cart the pails two kilometers back to the house, dump them, then do it all over again.

After molding the bricks, my father spent days in the valley hacking the long-stemmed grasses to be used for roofing, then tied them into round bales. Sometimes John sent a few seasonal workers from his fields to help with the building, but my father did it mostly alone. After two months, we had a two-room house. Later, he’d say it was the hardest thing he’d ever done.

“Well done, brother,” Uncle John said as he passed, joking with my father, who was about to collapse from exhaustion. “This is a good house. You know, every man needs a good house.”

We lived in this house for three years until our growing clan became too big. Before long, there were five kids in our family, with me the only boy. By this time my father had earned enough on the farm to hire some men to construct two new buildings. The first one had a family room and master bedroom, plus a grain storage area. The other building, just across a narrow open corridor, had a kitchen, plus a separate bedroom for me and my sisters.

My bedroom became my fortress against the squabbling girls, a hideaway where I could be alone with my thoughts. I became a terrible daydreamer, partly because as I got older, the folktales of my childhood began to pale in comparison to the fantastic goings-on at the farm—things more real and incredible than any fiction my father could have imagined himself.

ONE OF THE SEASONAL workers Uncle John hired to help with planting and harvesting was named Mister Phiri, a man of near-heavenly strength. Uncle John didn’t even use tractors to clear the land and trees. Instead he sent Phiri, who was so powerful he’d walk from tree to tree and rip them from the earth, as if they were weeds.

Everyone knew Phiri’s secret was mangolomera, a form of magic that delivered superhuman strength. Mangolomera was the ultimate self-defense, a kind of vaccine against weakness. Only the strongest wizards in the district could administer this potion—a kind of paste made from the burned and ground bones of leopards and lions, and mixed with roots and herbs. The medicine was rubbed into small incisions made on each knuckle, usually by a magic razor. Once mangolomera was in your blood, it could never be reversed and was always gaining strength. Only the toughest men could manage this ever-growing power, or else quickly self-destruct.

Phiri was so strong that no person or animal could challenge him. Once while working in the fields, a black mamba snake slithered over his foot and prepared to strike. But Phiri wasn’t afraid. He took a simple blade of grass and whipped the snake on the back, leaving it paralyzed. He then grabbed it by the head and snapped its spine. People said he carried another mamba in his pocket as a charm, and this snake was too afraid to bite.

But Phiri’s power was so potent and always growing that it made him constantly want to battle. When this happened, my father had to intervene.

One afternoon I was playing in the yard when I heard a frightening noise coming from the fields, like the sound of twenty leopards roaring. I raced down to find Phiri nose to nose with another worker named James. Phiri was breathing heavily and ready to attack. His hands were in fists and the veins in his arms bulged like tree roots. When he opened his mouth to scream, the earth below our feet seemed to tremble in fright. Someone said Phiri had given James money to buy some items in Kasungu. But James wasn’t educated and couldn’t read or count, so the shopkeepers cheated him and kept their pay.

Before I knew it, Phiri began punching James. Phiri was short and thick, and James was tall and also very strong. The two traded blows back and forth, and for the moment, James was holding his own. But I knew it was only a matter of time before Phiri’s mangolomera exploded and crushed poor James.

Around that time, my father also heard the commotion. Fearing for James’s life, he rushed over to break up the fight. Although mangolomera never weakens, it can be neutralized for short periods of time using the green vines from a sweet potato plant. You know how Superman becomes weak at the sight of those shiny green crystals? The same is true for magic people and sweet potatoes, I don’t know why.

Anyway, the second Phiri saw my father arrive, he shouted to him, “Mister Kamkwamba, PLEASE…some vines for my head! I don’t want to kill this man!”

Seeing no vines nearby, my father instead ran over to Phiri and wrapped him up in his arms. Phiri kicked and screamed like a tethered tiger, but my father held on tight. He took him to our garden and pulled several long stems, then wrapped Phiri’s head and elbows. Within seconds, Phiri’s heart cooled down, and he collapsed from exhaustion. That day, seeing my father wrestle something as dangerous as mangolomera made me believe every story I’d been told about the Pope’s awesome power.

The next morning, Phiri arrived for work looking and feeling okay. However, James reported being sick and had to miss the entire week. His hands and arms were so swollen he couldn’t move, and his legs wouldn’t even carry him. I’d watched James defend himself well, so this wasn’t the result of Phiri’s blows. Phiri’s magic had been so strong it had simply rubbed off like poison.

PHIRI HAD A NEPHEW named Shabani who went around boasting that he was a real sing’anga who possessed mangolomera. Gilbert and I suspected he was just a lot of talk, but we were never completely sure. Shabani was a small boy like us and not that powerful, yet he boasted like a man with biceps the size of anthills. This made us wonder. Since Shabani never went to school, choosing instead to work the fields with his uncle, he was usually hanging around the house when I returned in the afternoons.

At the time, I was nine years old and not very strong. I wasn’t the most athletic chap, either. Despite an incredible love for soccer, I wound up on the bench most every match. Bullies stalked and tortured me in the schoolyard. It was a time of crippling humiliation.

One day, after hearing another of my pathetic stories, Shabani took me aside.

“Every day you’re complaining about these bullies, and I’m tired of hearing it,” he said. “I can give you mangolomera. You can become the strongest boy in school. All the others will fear you.”

Of course, possessing superpowers was my most frequent daydream. I’d imagine myself a Goliath on the soccer pitch, with legs like rocket launchers. With mangolomera, bullies would crumble at my touch and wet themselves from fright.

My father had always warned us against playing with magic. Now as Shabani stood there, smiling like a mongoose, I saw my father looking down at me, standing next to Jesus. I then felt my head shaking yes, and my mouth beginning to move.

“Okay,” I said. “I’ll take it.”

“We’ll do it in the blue gums behind Geoffrey’s house,” Shabani said. “Meet me there in one hour, and bring twenty tambala.”

I arrived in the forest first and waited in the dark shadows, my mind racing with all the possibilities. Shabani then appeared through the trees. He held a black jumbo that sagged at the bottom, containing something heavy, something powerful.

“Are you ready?” he asked.

“Yah, I’m ready.”

“Then sit down.”

We sat down in the dirt and leaves and he opened the bag.

“We’ll start with your left hand, cutting the knuckles and inserting the medicine into your veins. Then we’ll do the right.”

“Why the left hand first?”

“You’re right-handed, man. Your right hand is the strongest. I’m giving you equal power, so your punches will be deadly from both sides.”

“Oh.”

He reached into the bag and pulled out a matchbox.

“In here are the blackened bones of the lion and leopard, along with other powerful roots and herbs.”

He fished out a wad of paper that contained more black ash, which he began mixing with the other potion.

“These other materials are very scarce, found only on the bottom of the ocean.”

“So how did you get them?” I asked.

“Look boy, I’m not just another person. I got them from the bottom of the ocean.”

“Okay.”

“I stayed there for three whole days. If I wanted to, I could take every person in your stupid village and put them into my scarf and sling them over my shoulder. Don’t play around with me, bambo. If you want this kind of power, it will cost you lots of money. What I’m giving you is only a small taste.”

I didn’t even see him pull out the razor. It just suddenly appeared, and before I knew it, he’d grabbed my left hand and dug into my first knuckle.

“Ahh!” I screamed.

“Be still and don’t cry!” he said. “If you cry it won’t work.”

“I’m not crying.”

One by one, my knuckles began to swell with bright drops of blood that poured down my hand. Pinching the powder between his fingers, he rubbed it into the bloody wounds. It stung like hot coals. Once he finished with both hands, I exhaled with relief.

“See, I didn’t cry,” I said. “Do you still think it will work?”

“Oh yeah, it will work.”

“When? When will I have power?’

He considered this for a second and said, “Give it three days to work its way through your veins. Once it’s complete, you’ll feel it.”

“Three days.”

“Yes, and whatever you do, don’t eat okra or sweet potato leaves.”

“I’ll remember,” I said.

“And lastly, tell no one,” he added.

I walked out of the forest, looking down at my wounded, blackened hands, which by now had begun to swell. They looked tough. I imagined my arms swinging heavy at my sides like two thick hoe handles. A rush of confidence filled my lungs.

That evening, I hid in my room and spoke to no one. I went to bed feeling good. I’m a big man now, I thought, drifting off to sleep. A big man.

Three days was a long time to wait, but it worked with my plan. It was summer holiday, and the following morning I was supposed to travel to Dowa to spend time with my grandparents. Dowa was the perfect place to polish my powers before returning home a legend.

Well, three days crept by so slowly I thought I might die from boredom. I loved my grandparents dearly, but there wasn’t much to do at their house. As I said, my grandmother was a tough lady who’d made her own bricks and was always putting me to work.

On the fourth day, I awoke and immediately felt different. Sitting up in bed, my arms felt light, yet hard as tree trunks. My hands were as solid as two stones. Heading outside, I took off running down the road to test my speed. Sure enough, I felt the wind in my face like never before.

That afternoon my uncle Mada invited me to watch a District League soccer game at the town pitch, and I went in hopes of testing my powers. The game was Dowa Medicals versus Agriculture, and as expected, the place was packed. As is our custom, the women looked after the children on one side of the field, while the men and boys huddled closely on the other, smoking cigarettes and shouting insults at the officials.

I had no interest in the game. I scanned the crowd until I saw a boy, perhaps my age, standing near the far corner of the pitch. He appeared to be alone, so I made my move. I cut through the crowd toward him, and as I walked past, I crushed his bare feet with my sandal. He let out a cry.

“Excuse me, you just stepped on my toes!” he shouted, hopping in pain.

I looked at him with two dead eyes.

“I said you stepped on my toes. It hurt.”

“So?” I said.

“Well, it’s rude, don’t you think?”

“What are you going do about it?”

“What am I going to do?”

“You heard me. Why don’t you do something, kape.” A kape is a drooling idiot.

“Okay, fine,” he said. “I’m going to beat you.”

“That’s what I was hoping you’d say.”

We began dancing around in circles, and I wasted no time. I unleashed a flurry of punches so fast my arms became a blur in front of my eyes. I gave him lefts and rights and uppercuts for good measure, my two iron fists moving so quickly I couldn’t even feel them smashing his face. Not wanting to kill the poor chap (I’d forgotten my potato vines), I finally backed away. But to my amazement, the boy was still standing. Not only was he standing, he was laughing!

Before I could release another deadly round, I felt a terrible pain in my right eye, then another, and another. Soon I was lying on the ground while his fists pounded my head and face, and his foot stomped my stomach. By the time my uncle raced over and pulled him off me, I was crying and covered in dust.

“What are you doing, William?” my uncle shouted. “You know better than to fight. This boy is twice your size!”

Humiliated beyond anything I could imagine, I ran home to my grandparents and stayed inside until it was time to go home. And once there, I immediately found Shabani and confronted him.

“Your magic doesn’t work! You promised me power, but I was beaten in Dowa!”

“Of course it works,” he said, then thought for a second. “Listen, did you bathe the day I gave it to you?”

“Yes.”

“Well, that’s why. My medicine doesn’t allow you to bathe.”

“You never said that.”

“Of course I did.”

“But…”

As you can see, I was clearly cheated. My first and only experience with magic had left me with a sore eye and hands that throbbed from bad medicine. With my luck, I thought, they’ll probably become infected and fall off. I began imagining myself a handless beggar in the market, unable to even use the bathroom. The fear of this occupied my mind for hours at a time. I’m telling you, it would be terrible!

CHAPTER THREE

In JANUARY 1997, WHEN I was nine years old, our family experienced a sudden and tragic loss.

One afternoon while tending the tobacco with my father, Uncle John collapsed in the field. He’d been sick for several months but refused to see a doctor. That day, when my father helped him to the clinic near the trading center, they diagnosed him with tuberculosis and told him to go immediately to Kasungu Hospital. Uncle John’s pickup wasn’t running at the time, so my father ran to borrow a friend’s car. Before he left, he placed his brother’s bed mat under the cool shade of the acacia tree where he could rest. Uncle John’s wife, Enifa, stayed by his side and kept him company, and soon, many others from the village joined them.

Not long after my father left, I heard a loud commotion under the tree, then panic. It was Enifa who began screaming first. I looked over and saw her push through the crowd, gasping for breath. Others around the tree soon began to wail and cry, holding their arms to heaven. I then felt a hand on my shoulder. I looked up and saw my mother, her face twisted as if she’d bitten something sour.

“Your uncle John is no more,” she said. “He has passed.”

It was then my father returned with the car and learned the tragic news about his brother. Several men had to hold his body up.

It was the first time I’d ever seen my parents suffer, and the sight of it frightened me more than any magic ever could. My uncle John was dead and his body lay under the acacia. I’d never seen a dead person, but I was too afraid to go look for fear it would never leave my mind. Soon I saw Geoffrey emerge from the crowd. He was crying and walking in circles as if he’d lost his direction. I didn’t know how to behave, or what to say to him. I wanted to take my cousin and go away, down to the dambo where we could play and I could think. I didn’t like the way I was suddenly feeling. You know, in our culture, when a loved one dies, you’re expected to wail and cry to properly show your grief. I can’t explain why, but I didn’t feel like doing this. And after seeing everyone else, especially my father with his eyes red and face swollen from tears, I began to feel ashamed. So sitting there alone, I forced myself to cry, focusing on my dead uncle until I could feel the tears run hot down my face. Before they could dry, I went and joined my cousin to show my respect.

LATER THAT DAY, MY father’s two brothers, Musaiwale and Socrates, arrived from Kasungu, along with other family and friends who’d heard the news. Members of the church also came to Uncle John’s house and stayed all night and the following day. They pressed inside the two rooms and sang “This World Is Not My Home” while others quietly shuffled in and out to pay their respects. Uncle John’s body lay on a grass mat on the floor covered with a brightly patterned chitenje cloth. The next morning a simple wooden coffin arrived from Kasungu and the body was delicately placed inside, yet I never gathered the courage to enter the house myself.

January is the rainy season when the air is thick and hot. As more and more people arrived that morning, the house became crowded and sticky, and the sound of people wailing became too much for Geoffrey to handle. At one point, he stepped out looking even more confused than before, and walked over to where I sat.

“Cousin, what next? What will happen?”

“I don’t know,” I said. What could I say?

For the rest of the day, Geoffrey would go inside, look at his father’s body, then come back out and cry. He did this until it was time for the funeral to begin.

Chief Wimbe was out of town, so his messenger and bodyguard Mister Ngwata came to the house, along with other village headmen. For hours they sat under the acacia tree and discussed the funeral and what should happen with the family. When a powerful man dies, a lot of work needs to be done. In the event of a problem with the heir or transfer of property, it’s the chief who must decide an outcome.

Finally everyone poured out of the house and gathered around the tree. Mister Ngwata stood and addressed them on behalf of Gilbert’s father:

“We know this man has left behind some riches, and these treasures include his kids. We’d like to advise his brothers to take full control of these children. Make sure they finish their secondary education as they would have if their father had been alive. And in regards to the material wealth, we don’t want to hear of troubles in the family as a result. If anyone here wants to help this family, help the children with clothing and school fees.”

Another person stood up to speak. It was Mister Jonesi from Kasungu South, speaking on behalf of Geoffrey’s mother’s side of the family.

“This is a sad and tragic time even for our family,” he said, holding his hat. “We’re very concerned now. The deceased has left behind a wife, our beloved sister Enifa, and her four children. Our sister left our family long ago to join this village, so we ask the Kamkwamba side to please care for the kids and finish the job their dear father began. That’s all.”

My father and his brothers then lifted the coffin and placed it inside their friend Kachiluwe’s truck. They jumped inside to hold the coffin in place as the truck rolled toward the graveyard. The crowd then followed on foot. The graveyard was located down the trail near Grandpa’s village. It was just a small place under a grove of blue gums, with tall grass grown up around a few concrete headstones. My father’s two sisters, Fannie and Edith, were also laid to rest there.

Several men dressed in gum boots were already waiting when everyone arrived. These were the adzukulu, or grave diggers, who are hired to do the job of digging and burying. In Malawi, graves are not just six-feet-deep open pits like those dug in Western countries. Instead, every grave has a hidden compartment at the bottom—usually a smaller cubbyhole carved into the side of the pit—where the coffin slides in. It’s like having your own little bedroom in death. The purpose is to protect the deceased from the falling dirt, or really, to keep the family from seeing the falling dirt land on the coffin. For Uncle John’s grave, the adzukulu had dug the compartment at the bottom center of the hole—a kind of hole within a hole.

Grunting, the adzukulu carefully lowered the coffin with ropes, into the smaller compartment. It was the exact size of the coffin. One of the gravediggers then jumped in and covered the hole with wooden planks and a reed mat. With its new floor, the open grave now appeared empty.

I watched all of this happen as if in a fevered dream, head throbbing, a dull buzzing deep in my mind, as if the pressing sun overhead had revealed to me its voice. Once the grave was finally filled and covered with grass, I joined the mourners back up the hill. It was the loneliest feeling I’d ever felt.

FOLLOWING UNCLE JOHN’S DEATH, things became more difficult all around. In addition to the sadness we all experienced, my father had to care for the business alone. It was the start of the growing season, and my father tended the crops through until harvest. He paid all the seasonal workers and settled all the accounts. Then, heeding the advice of the chiefs, he handed the entire business over to John’s firstborn son, Jeremiah, who was twenty years old.

It’s custom for the firstborn son to inherit everything from his father, but it doesn’t always work that way. Often one of the brothers steps in and snatches control, leaving the family of the deceased at his mercy. This unfortunately happens all the time, and it’s the number one grievance brought before the village chiefs.

Jeremiah lived at home with Geoffrey and their mother and often helped on the farm, but it was well agreed that he didn’t like hard work. Although he was very smart, he’d never shown much interest in school and could often be found drinking in the boozing centers. My father felt terribly nervous about handing him the family business, but he wanted no trouble from chiefs or relatives.

“I don’t want anyone saying I’m a thief,” my father said. “If things go badly, I still did the right thing.”

Of course, when Jeremiah heard he was being handed a family fortune, he was very surprised. He’d just assumed his father’s brothers would never trust him.

“This is such a wonderful blessing,” he told my father. “Thank you very much.”

But as soon as Jeremiah took control, he spent most of the season’s profits in the bars of Lilongwe and Kasungu. In November, when it came time to buy seed and fertilizer to plant new maize and tobacco, plus hire a new crew of workers, little of the money was left. As a result, the next crop was smaller. And when the tobacco was sold at auction, Jeremiah took the money and disappeared, returning only after most of it was gone.

Uncle John had also owned and operated two maize mills in nearby villages that made a substantial profit. In addition, he owned eight head of cattle. The mills and cattle were also given to Jeremiah, but the following year, Musaiwale, the oldest brother, forcefully took one mill and half the cows. Within two years’ time, Jeremiah had lost both his maize mill and his cows.

As far as my father was concerned, his brother’s business was gone. In farming, a man can lose everything so quickly. Given our custom, my father was forbidden to take back what he’d given away. Once you surrender control, you lose it forever. After the business collapsed, our family was left to survive on its own.

FARMING HAD ALSO BECOME a tougher business in Malawi, thanks to the policies of a new president. In 1994, three years before Uncle John’s death, President Banda finally retired after losing the first elections he’d allowed to happen. Thirty years had been a long time in power, and the people were tired. Opposition against him had also grown ugly. Large crowds had gathered in the cities to protest his tyranny and harsh policies, and riots had erupted as a result. Before the election, Banda’s thugs had even attempted to scare people into voting for him again. One day in the trading center, more than three hundred Gule Wamkulu appeared on the road carrying empty coffins, promising to fill them with anyone who didn’t support the Life President.

But the opposition had still won, and unlike most African losers, Banda agreed to leave quietly and not start a war. He even accepted defeat before the final votes were tallied. He knew it was time. Since Banda had been born and raised in Kasungu, he returned to his home at the base of Mount Nguru ya Nawambe—formerly the Rock of the Edible Flies, where our great Chewa warriors had defeated the Ngoni—and lived out his final days. A big, fat former cabinet minister named Bakili Muluzi then became president, bringing with him his own brand of troubles.

Banda may have been a cruel dictator, but he did care deeply for farmers and the land. Our district is the most fertile in all Malawi, often called the “breadbasket” of the country, and Banda understood what was required to work the soil. He made sure that fertilizer was available to every farmer in the country who needed it. Seed was also cheap, allowing any Malawian to grow tobacco to sell. This meant that as long as it continued to rain, no family would go hungry.

On the other hand, Muluzi had been a wealthy businessman before entering politics and believed government had no business dealing in fertilizer and seed. He wanted to be different from Banda in every possible way, and this included stopping all subsidies and making the farmers fend for themselves. The free market allowed wealthy companies to flood the auction floors with mass-produced tobacco that drove the prices down and squeezed the small farmer. Soon, the value of our burley tobacco was so low that many farmers didn’t bother growing it. My family managed to plant a few small plots, in addition to our normal maize fields. But without the help of seasonal workers, it was up to me and my cousins to help keep our farm running.

THE YEAR AFTER UNCLE John died, my uncle Socrates lost his job as a welder at Kasungu Flue-Cured Tobacco Authority when the estate closed. He and his family were forced to leave their quarters there and move back to our village, to a large shed near our house.

Uncle Socrates had seven daughters, which was good news for my sisters, but to me, their arrival didn’t mean much one way or another. However, as we unloaded their things from the ten-ton lorry, I saw something leap from the truck bed.

Out of nowhere, a large dog appeared at my feet.

“Get away!” Socrates shouted, kicking the air above the dog’s head. It yelped once and scampered off. Once at a safe distance, it sat down and stared at me.

“That’s our dog, Khamba,” he said. “I figured we’d bring him along to watch the chickens and goats here. That’s what he did best at the estate. Maybe it’ll remind him of home. We’ll sure miss it there.”

Khamba was the most unusual thing I’d ever seen: all white with large black spots across his head and body, as if someone had splattered him with a pail of paint. His eyes were brown and his nose was peppered with bright pink blotches. He looked exotic, like something from another land. Plus, he was big—much taller than the dogs around our village, but certainly just as skinny. In Malawi, dogs are kept only for security, and as a result, they aren’t fed like their cousins in the West. Malawian dogs eat mice and table scraps, when there are any. In all my life, I’d never seen a fat dog.

Khamba sat there watching me, his long white tail fanning the dirt behind him. His long tongue hung out the side of his mouth, dripping saliva. As soon as Socrates went inside, Khamba came over and mounted my leg.

“Get away!” I shouted, making a swatting motion with my hands. The dog scurried against the house.

“Go chase some chickens, you stupid animal!”

His tongue came rolling out again, slobbering on the dirt.

The next morning when I awoke, I tripped over something as I stumbled out toward the latrine. There was Khamba, lying square in my doorway, ears perked and waiting.

“I thought I told you to leave me alone,” I said, then realized what I was doing. I couldn’t let anyone catch me talking to animals. They’d think I was mad.

Walking back from the toilet, I met Socrates coming out of our house with my father. He smiled and pointed at the dog now attached to my shadow.

“I see you found a friend,” he said. “You know, the good Lord blessed me with seven children, but they’re all girls. I think Khamba is happy to have found a pal.”

“I’m no friend to a dog,” I said.

Socrates laughed. “Tell that to him.”

AFTER THAT, I GAVE up trying to get rid of Khamba. It was no use. And to be honest, he wasn’t all that bad. Since I’d never had a dog of my own, it was nice having someone around, especially someone who didn’t talk or tell me what to do. Khamba slept outside my door each night, and when it rained, he’d sneak into my mother’s kitchen and curl himself in a corner. And without being told, he assumed his job as watchman over the goats and chickens, protecting them from the rare hyena or packs of mobile dogs that wandered wild and ate off the land. He also chased the goats through the compound, causing them to bleat and cry and kick up the dirt. When he did this, my mother would lean out of the kitchen and pitch one of her shoes at his head.

“Get that dog out of here!” she’d shout.

It was all a game to Khamba. He constantly tortured the chickens and guinea fowl, too, and even seemed amused when the mother hens flared their wings at him, hissing and giving chase.

But above all, what Khamba enjoyed most was hunting.

By this time, going hunting in the fields and dambos began to replace many of the games I used to play at home. I’d started by tagging along with my older cousins like Geoffrey and Charity, who also lived nearby.

Mostly we hunted birds. We hid in the tall grass by the dambos, which is so high during the dry season it can swallow a man whole. We’d wait until the afternoons when the birds came there to drink, then positioned a few sticks baited with ulimbo, a sticky sap that worked as a sort of glue. Once the birds stepped on the stick, they’d get caught and flap around, making all kinds of wild noises. Before they could break free, we’d jump out of the grass with our pangas, shouting:

“Tonga! I’ve got it!”

“Tamanga! Get it fast, so you don’t scare off the others!”

“I’ll cut its throat!”

“No—I want to pull off its head!”

We’d fight over who did the killing—usually taking turns cutting off the bird’s head, or holding it between our fingers and—thop—pulling it like a tomato. We’d clean the insides, remove the feathers, and store them inside sugar bags we slung around our necks. Once home, we’d make a fire and roast the birds on the red embers. Fortunately, our parents never made Geoffrey and I share our hunting meals, and some nights during summer, we’d come home with eight birds and have quite a feast.

My family never had much money, and trapping birds was often our only way of getting meat, which we considered a luxury. The Chichewa language even has a word, nkhuli, which means “a great hunger for meat.”

It wasn’t easy to satisfy this hunger, and sometimes these missions proved to be treacherous. For one thing, the best ulimbo sap for trapping birds came from the nkhaze tree, which grew very thick with branches covered with thorns. One had to squeeze inside the nkhaze with his panga and cut the trunk, being careful not to get the sap in his eyes. If he did, he went blind.

One afternoon, Charity, Geoffrey, and I were out looking for ulimbo when we spotted the perfect nkhaze tree.

“I’ll go!” said Charity. He was a kind of loud guy, who always wanted to be the leader. So we let him.

Charity climbed into the nkhaze tree with his knife, being careful of the sharp thorns all around. He reached up and sliced the trunk, then held a plastic sugar bag against the dripping wound. But just as he was doing this, a great gust of wind shook the entire tree, slinging the ulimbo into his eyes. Charity burst out of the bush, screaming, “I’m blind, I’m blind! Help me! It hurts!”

“What should we do?” I asked Geoffrey.

A man named Maxwell, who once worked for Uncle John, had taught us about the nkhaze tree and what to do if the sap ever got into our eyes.

Geoffrey turned to me. “You remember what Maxwell told us.”

“Yah,” I said. “What?”

“The only remedy is the milk from a mother.”

“Oh, where are we going to find that?”

“Your house.”

It was true, my mother had just recently given birth to my sister Mayless. Perhaps she could help. We guided Charity by the shirt and led him to my house. Once there, Geoffrey made our case to my mother, who happily agreed. She instructed Charity to kneel down and open his eyes. She took one breast from her shirt and leaned in close to his face.

“Hold still,” she said, and squeezed a stream of white milk into his eyes.

It was hilarious. “Eh man,” Geoffrey shouted. “Don’t get any in your mouth!”

“This is your payment for satisfying nkhuli,” I added, holding my ribs.

I never asked Charity how he felt about that incident, but I suppose it didn’t matter. Within minutes, he was able to open his eyes and see. We all agreed that Maxwell must be some kind of wizard for knowing this secret. My mother told Charity, “For my services, I get all the birds you kill on your next hunt.”

Charity agreed. The next day he brought four birds in a sugar sack and dropped them in the kitchen.

HUNTING WITH MY COUSINS had taught me the ways of the land: how to find the best spots in the tall grass and along the shimmering dambo pools, how to outwit the birds with a strong, smart trap, and the virtues of patience and silence when lying in wait. Any good hunter knows that patience is the key to success, and Khamba seemed to understand this as if he’d been hunting his entire life.

Our first outings began with the start of the rainy season, when the showers are heavy all morning and replaced in the afternoon by a sweltering, pasty air. When the land is wet and filled with puddles, the dambos don’t attract as many birds. This is when we hunters rely on the chikhwapu, a giant deadly whip—or a kind of slingshot trap without the stone.

After the rains stopped one morning, Khamba and I set out to make our trap. I carried a sack on the end of my hoe made from a mpango—a kind of long, brightly colored scarf used by women to hold everything from their hair to babies on their backs. The sack contained a long bicycle tube, a broken bicycle spoke, a short section of steel wire I’d clipped off my mother’s clothesline, a handful of maize chaff we called gaga, and four heavy bricks. As always, I also carried the two hunting knives I’d made myself.

The first was a Rambo-style commando knife I’d made from thick iron sheets. First, I’d traced a fierce-looking pattern on the metal with a pencil. Using a nail and heavy wrench, I poked holes all along the lines, perforating the metal so it popped out with a good pounding. I then ground the metal against a flat rock to smooth the edges and produce a sharp blade. For a handle, I wrapped the bottom of the blade in enough plastic jumbos to get a full, even grip. Then I melted the handle over a fire.

My second knife was more like a stabbing tool made from a large nail I’d pounded flat with the wrench and ground to a sharp edge. I’d fashioned its handle in the same way as the first. I kept both knives tucked snugly in the waistband of my trousers.

Packing my gear, I set off with Khamba down the trail behind Geoffrey’s house that led to the graveyard, down into the blue gums where the trees were taller and provided good shade. The hills of the Dowa Highlands—which separated us from the lake—rose beautifully before me, capped in gray, dripping thunderheads. A new storm was on its way, so we had to work quickly.

I found a good spot off the main trail, near a tall blue gum that would cast a long shadow once the sun broke through the haze. Using my hoe, I cleared away the grass and vines until the red mud was exposed—a surface of about four feet in diameter. Taking my knife, I sawed off two thick branches from the blue gum and stripped their bark, then whittled both to sharp points. I pushed the poles into the moist soil about two feet apart, then pulled them to test their firmness. They held.

I cut the bicycle tube into two thin strips and attached both pieces to the section of steel wire. I then tied the rubber strips to the blue gum poles. When finished, it resembled a giant slingshot with a thick steel center. This was the kill bit.

Stripping bark off several nearby trees and lashing it together, I fashioned a long rope about fifteen feet long. I then cut a small, eight-inch section off it and attached it to the steel bit. I tied a short stick to the other end, making the knot fat and round. Gripping the stick like a handle, I pulled back the rubber bands as far as they’d stretch, then wedged the handle between two posts—a second stick and the bike spoke—using the fat, round knot to hold it in place. The long rope then led back into the trees and acted as the trigger. Once it was set, I stacked the four bricks several inches in front of the trap, then sprinkled the maize chaff in the middle. This was the kill zone.

When the birds landed to eat the chaff, I’d pull the rope and release the sling, slamming the birds into the wall of bricks.

“Let’s hunt,” I said, and Khamba followed me into the trees.

We hid behind a small thombozi tree that allowed me to see clearly without being spotted. As soon as we got there, Khamba lay down beside me and stared keenly ahead. He never moved, never barked. After about half an hour, a small flock of four birds swooped over and spotted the bait. They fluttered down and began pecking at the dirt. My heart began to race. Khamba’s ears perked up and his mouth began to quiver. I was about to release the rope when I saw a fifth bird land just behind the others. It was giant, with a fat gray chest and yellow feathers.

Come on, I thought, a little more to the right. That’s it, come on.

After a few long seconds, the fat bird nudged his way into the group and started to feed. Once they were square in the kill zone, I pulled the rope.

WHOO-POP!

The birds disappeared in a cloud of feathers and chaff.

“Tonga!” I shouted, and Khamba and I dashed out of our blind.

Four birds lay dead against the bricks, while a fifth had managed to fly away. The large bird was still flapping against the mud, so I picked it up before it revived. Its body was warm and soft in my hands. I could feel its tiny heart fluttering against my palm. I pinched its head between my two fingers and twisted its neck.

I picked up the others and dusted off the mud. Normally I’d carry a sugar bag, but today I’d forgotten. I stuffed the limp birds into my pockets.

Once the trap was reset, I waited for another half hour, then finally gave up.

“It’s time to eat,” I said.

Khamba and I then set off for mphala.

MPHALA MEANS “A HOME for unmarried boys,” which is exactly where my cousin Charity lived. It was more like a clubhouse, situated on our property just across from Geoffrey’s house. James, the seasonal worker who’d fought Phiri, had once lived there. But after he’d been laid off, it remained empty. Charity had taken over the house with his friend Mizeck, a big fat guy who’d dropped out of school and now worked as a trader. Although they both still lived with their parents—Charity’s house was near Gilbert’s in the blue gum grove—they slept at the clubhouse at night.

In the corner, someone had built a bed from blue gum poles and maize sacks stuffed with grass. Dirty clothes were strewn everywhere, along with mango peels and groundnut shells and other strange pieces of rubbish. One wall featured a poster of the soccer club MTL Wanderers—otherwise known as the Nomads—which were my favorite team in the Malawi Super League, and possibly the whole world. A poster of their chief rivals, Big Bullets, adorned the opposite wall, and I can’t tell you how much I hated Big Bullets. A fireplace sat in the corner—just a large shallow pot with holes poked in the sides for ventilation and filled with charred maize piths and wood. A small window above ventilated the smoke, but not very well. It also let in the room’s only light, a thin beam of sunshine that was polluted with hanging dust. The air stank like dirty feet. To me, it was the greatest place in the world.

Because I was young and annoying, I was mostly forbidden from entering the clubhouse, unless, of course, I earned my entry. A few times I was allowed in after helping steal mangoes. Charity would make me wear a mpango sack around my neck and sneak into the neighbor’s compound. With my knife in my teeth, I’d climb the trees and quietly snip the mangoes and drop them into the sack. I’d take them back to mphala and they’d let me inside. It was like paying dues.

Once inside, the conversation was lurid and often confusing for my eleven-year-old mind. Much of the talk was about girls, and I was lucky if they forgot I was there. One time, Mizeck stopped midway through a story about a certain girl he’d seen in town and said to Charity, “We should take care, we have a child among us. This boy can’t handle such stories.”

I started pleading. “I’m not a child. Come on guys, carry on. I’m a big man. I know some things about girls.”

“Oh yeah, and what do you know?”

“I know…I know what you know.”

As KHAMBA AND I walked home from the hunt, I knew I’d earned enough loot to gain myself an entry. As I got close, I heard Charity and Mizeck inside. I knocked and Charity swung open the door.

“What?”

“Guys, I got four birds just now! They’re here in my pockets. Can I come in?”

Mizeck appeared at the door. “What do you have for us?”

“Four birds.”

He smiled. “This is the type of man we need here at mphala. Good job.”

“We’ll make a fire,” said Charity.

I walked inside beaming. Khamba followed.

“Get that stupid dog out of here,” shouted Mizeck. “He’s going to think he lives here or something. Dogs don’t belong inside, don’t you know this? I bet you even talk to that thing.”

“Khamba,” I screamed, “get outside!”

I reared back my leg, and he scurried out the door, then looked at me confused.

“Just wait,” I whispered.

I began cleaning my birds, plucking off the feathers and shaking them from my fingers into a pail. I popped the heads off and scooped out the entrails. When I opened the door, Khamba was waiting. This was his hunting treat, a reward more treasured than life itself. I tossed each head into the air, and Khamba leaped up and grabbed them. One crunch and they were gone. The entrails were slurped in a gulp.

Back inside, Charity and Mizeck already had the birds laid over the coals. The sizzling meat smelled delicious.

“Guys,” I said, “I’m really starting to salivate!”

“Be quiet.”

Once they finished cooking my birds, they even allowed me to eat one. But as soon as I was no longer useful to them, the inevitable happened.

“Hey boy,” said Mizeck, “don’t I hear your mother calling?”

“What? I don’t hear anything.”

“He’s right,” said Charity. “That’s definitely your mother.”

My marching orders had been given. Without protest, I holstered my knife back into my waistband, called my dog, and together we returned home to a houseful of girls.

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