The Oral Tradition as a Source of African HistoryOral and written storytelling traditions have had a parallel development, and in many ways they have influenced each other. Ancient Egyptian scribes, early Hausa and Swahili copyists and memorizers, and contemporary writers of popular novellas have oral tradition in africa the obvious and crucial transitional figures in the movement from oral to literary traditions. What happened among the Hausa traxition Swahili was occurring elsewhere in Hgh therapy the Fulaniin northern Ghana among the Guangin Senegal among the Tukulor and Wolofand in Madagascar and Somalia. The cervical spine epidural steroid injection complications between oral tradition and the written word is most obviously seen in pulp literature: But the linkage is also a crucial characteristic of more-serious and more-complex fiction.
The Importance of Oral Traditions in African History Essay examples -- d
Oral and written storytelling traditions have had a parallel development, and in many ways they have influenced each other. Ancient Egyptian scribes, early Hausa and Swahili copyists and memorizers, and contemporary writers of popular novellas have been the obvious and crucial transitional figures in the movement from oral to literary traditions.
What happened among the Hausa and Swahili was occurring elsewhere in Africa—among the Fulani , in northern Ghana among the Guang , in Senegal among the Tukulor and Wolof , and in Madagascar and Somalia. The linkage between oral tradition and the written word is most obviously seen in pulp literature: But the linkage is also a crucial characteristic of more-serious and more-complex fiction. To be sure, the Arabic, English, French, and Portuguese literary traditions along with Christianity and Islam and other effects of colonialism in Africa also had a dynamic impact on African literature, but African writers adapted those alien traditions and made them their own by placing them into these African classical frames.
As is the case with the oral tradition, written literature is a combination of the real and the fantastic. It combines, on the one hand, the real the contemporary world and history the realistic world of the past and, on the other, myth and hero, with metaphor being the agent of transformation. This is the alchemy of the literary experience. Literature is atomized, fragmented history. Transformation is the crucial activity of the story, its dynamic movement. The writer is examining the relationship of the reader with the world and with history.
In the process of this examination, the writer invents characters and events that correspond to history but are not history. At the centre of the story is myth , the fantasy element, a character or event that moves beyond reality, though it is always rooted in the real.
In the oral tale this is clearly the fantasy character; so it is, in a complex, refracted way, in written literature. Myth, which is deeply, intensely emotional, has to do with the gods and creation , with the essence of a belief system; it is the imaged embodiment of a philosophical system, the giving of form to thought and emotion.
It is the driving force of a people, that emotional force that defines a people; it is the everlasting form of a culture , hence its link to the gods, to the heavens, to the forever. In mythic imagery is the embodiment of significant emotions—the hopes, fears, dreams, and nightmares—of a people.
History—the story of a people, their institutions, and their community—is the way one likes to think things happened, in the real world. The hero is everyman, moving through a change, a transformation, and so moving into the myth, the essence, of his history. He thereby becomes a part of it, representative of it, embodying the culture.
The hero is everyman with myth inside him. He has been mythicized; story does that. Metaphor is the transformational process, the movement from the real to the mythic and back again to the real—changed forever, because one has become mythicized, because one has moved into history and returned with the elixir.
These are the ambiguous , charismatic shapers, those with connections to the essence of history. The real-life character is the hero who is in the process of being created: Samba Diallo, Mugo, the doctor, Elizabeth, the narrator, or the four pilgrims. Myth is the stuff of which the hero is being created. History is the real, the past, the world against which this transformation is occurring and within which the hero will move.
The real contemporary world is the place from which the hero comes and to which the hero will return. The image of Africa, then, is that rich combination of myth and history, with the hero embodying the essence of the history, or battling it, or somehow having a relationship with it by means of the fantasy mythic character. It is in this relationship between reality and fantasy, the shaped and the shaper, that the story has its power: This relationship, which is a harbinger of change, occurs against a historical backdrop of some kind, but that backdrop is not the image of Africa: The fantasy character provides access to history, to the essence of history.
It is the explanation of the historical background of the novels. The hero is the person who is being brought into a new relationship with that history, be it the history of a certain area—Kenya or South Africa or Algeria , for example—or of a wider area—of Africa generally or, in the case of A Question of Power , the history of the world. These are the keys, then: The fantasy character is crucial: This character is the heart and the spiritual essence of history.
Here is where reality and fantasy, history and fiction blend, the confluence that is at the heart of story. The real-life character, the hero, comes into a relationship with that mythic figure, and so the transformation begins, as the hero moves through an intermediary period into history.
This movement of a realistic character into myth is metaphor, the blending of two seemingly unlike images. It is the power of the story, the centre of the story, as Samba Diallo moves into the Fool, as Mugo moves into Kihika, as the doctor moves into Michael K, as Elizabeth moves into Dan and Sello, as the narrator moves into Mustapha, as the four pilgrims move into Nedjma.
In this movement the oral tradition is revealed as alive and well in literary works. The kinds of imagery used by literary storytellers and the patterned way those reality and fantasy images are organized in their written works are not new. The materials of storytelling, whether in the oral or written tradition, are essentially the same. We welcome suggested improvements to any of our articles. You can make it easier for us to review and, hopefully, publish your contribution by keeping a few points in mind.
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Oral traditions and the written word Oral and written storytelling traditions have had a parallel development, and in many ways they have influenced each other. History and myth As is the case with the oral tradition, written literature is a combination of the real and the fantastic. Previous page The riddle. Page 3 of 5. Next page The influence of oral traditions on modern writers.
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