Ira Bashkow brilliantly captures what it means to be an Orakaiva from Papa New Guinea in his book, The Meaning of Whitemen: Race & Modernity in the Orokaiva Cultural World. As a response to the influences of post-colonialism, globalization, and modernity, the Orakaiva have constructed…
For more information, please contact the Special Markets Department at the Perseus Books Group, 2300 Chestnut Street, Suite 200, Philadelphia, PA 19103, or call (800) 810-4145, ext. 5000, or e-mail special.markets@perseusbooks.com. Designed by Timm Bryson Library of Congress Cataloging-in-Publication Data Ngugi wa Thiong’o, 1938– Something torn and new : an African renaissance / Ngugi wa Thiong’o. p. cm. Includes bibliographical references and index.…
In the essay “Nommo, Kawaida, and Communicative Practice: Bringing Good Into the World,” Kerenga explores the Afrocentric concepts to describe the origins and use of rhetoric in Africa and its influence on the African American community in today’s American society. Karenga also argues in this essay that in order for a culture to understand itself and thrive within a global context it must know and be able to operate fully in the orature of its culture. When separated from its language, a culture loses a part of its history and its posterity. This is especially true of the African American community who Karenga believes has consciously or subconsciously relied upon various forms of rhetoric to communicate and persevere through the “holocaust of enslavement” and beyond (7). Karenga notes Molefi Asante’s observation that “. . . the African brought to America a fertile oral tradition, and the generating and sustaining powers of the spoken word permeated every area of his life. . . . [And] prohibited by law from reading and writing,” African Americans embraced the spoken word even more vehemently (8). Moreover, Karenga reiterates Asante’s position that “. . . the Afro-American developed, consciously or subconsciously, a consummate skill in using language to produce his own alternative communication patterns” in response to the oppression and repression that he experienced (9).…
When defining any discipline that the world offers, it is important to discuss its origin, pre-disciplinary history, and its formation as an actual academic study. According to Professor Robert Lee Harris Jr., “African studies is the multidisciplinary analysis of the lives and thought of people of African ancestry on the African continent and throughout the world” (Harris 321). While analyzing Harris’s definition of African Studies, one must focus greatly on the fact that ancestry has an immense impact on creating a disciplinary study. Disregarding the history of the African people before establishing a study about them only hinders the opportunity a student has to fully understand what they learn about. “For some four hundred years, Europeans conquered and divided the whole of the African continent among themselves. The dark cloud of colonialism descended over Africans, whose land, labor, and economical wealth were methodically and thoroughly exploited and stripped by colonial powers” (Martin and Young 4). Anthropologists studied African people during the time of colonization and therefore, started the African Studies. Although the anthropologists had the opportunity to study the culture, language, and lifestyle of the Africans, they unfortunately developed a colonial-based view.…
“The white own all the lands. The law forbids them to beating us (the blacks) but it does not force them to pay us a decent wages.” An old sugar cane worker tells a story of Africa to the main character, Jose. These few conversations make me think of the strong colonialism in Africa. The white people have the right to control the blacks. Therefore, the development and civilization of Africa is influenced by the white people’s culture, education and etc. The colonialism may be a bad thing for the blacks due to the unfair treatments. However, when we look at the future, the past colonialism may bring some benefits for the next generation. It means modernization. Those experiences and history of Africa are the tool of modernization. People learn from the past and make changes. This is how I deal with my life and the mistakes that I will make.…
Chinua Achebe’s novel “Things Fall Apart” tells the story of Okonkwo, an ambitious man from the Igbo village of Umuofia, in modern day Nigeria at the onset of the Colonial era. Okonkwo is a rising member of the society until he inadvertently kills a kinsman and must flee for seven years to his mother’s clan so as not to offend the earth goddess of the village. During this time, British Colonialism reaches the Igbo people and quickly alters their traditional way of life. Through this tale of the Igbo Achebe seeks to illustrate the complexities of African societies and how deeply these African societies were affected by Colonialism.…
3. Patrick Hogan C. Colonialism and culture Identity: Crises of Tradition in the Anaglophone Literatures of Africa and the Caribbean, published by Sung Press, New York, 2000.…
Throughout history, Africans have lost their value of living in the way of their ancestors do the fact that the European want to keep their history alive by corrupting than installing their history into the African minds. From corrupting the African’s land, body, and mind, the future of Africa is still in the stage of European colorization. To understand the African Experience, we will go through the history of how language and equality have shaped and changed the African history by the…
‘Weep Not, Child’ is a very powerful book by Ngugi Wa Thiong’o. Published in 1964, it is Ngugi’s first book and one of his most acclaimed ones. The story is about the rise of the independence movement and the effects of colonialism on individuals and families. He has explored the political division created in the Kenyan nation, community and family from the arrival of British colonialist. Ngugi puts forth the idea of education being the foremost requirement for solving Kenya’s problem of colonialism. According to him only education can empower the Kenyan people to decide between right and wrong and help them fight the injustice that has been forced upon them for decades.…
Things Fall Apart (1958) is a fictional novel by Chinua Achebe that examines the life the Igbo tribe living in a rural village called Umuofia in Nigeria during the early 19th century. The central values of the novel revolve around status, virtues, power, and traditions that often determine the futures and present of the characters in the Achebe story. The novel shows the life of the protagonist Okonkwo and his family, village, and Igbo culture and the affects of colonisation of Umuofia on him and the people of his village by Christian missionaries. In this essay, I plan to look at colonialism in the novel before and after and the impact on Okonkwo and the village Umuofia and examine how colonization transformed their tribe’s culture, tradition, and religion. As well, I plan to compare and contrast Achebe’s novel it to Allen Issacman’s “Resistance and Collaboration in Southern and Central Africa 1850-1920” reading which shows the scramble for Africa to further illustrate the affects of colonialism in Africa from two different perspectives to better understand conflict in Africa. Therefore, my argument for this essay is when two cultures intertwine together the imposing culture that is more powerful will alter or destroy aspects of the weaker culture’s way of life with negative consequences.…
This discussion presents a non-homogenised view of the Igbo tribes and whilst the voices in the passage consider their customs to be ludicrous, they also acknowledge and understand the differences between them. The dialogue concerning whiteness similarly presents cultural and racial differences as comical, yet somewhat mirrors and contrasts with discussions of race from the opposing colonial settlers found in both this novel and other works. This essay will look at the voices in Things Fall Apart of both the Igbo tribes and the colonial settlers, and how these voices intersect with extrinsic discussions of culture, colonialism and…
Ngugi wa Thiongo (1986), ‘The language of African literature in Decolonizing the Mind.London: James Currey.4,8,28. Reprinted in the Academic Learning English Manual, University of Kwa Zulu Natal, Durban (2010) , pp 26-27.…
wa Thiong’o, N. (1986). The language of African literature. In N. wa Thiong’o, Decolonising the mind. (pp. 13-16). New York: Heinemann.…
Surname 3 Student’s Name: Name of Instructor: Course: Date: The Problem of Missionaries among the Igbo People Things Fall Apart presents the Igbo community of Nigeria and their initial reaction to the white missionaries arrival in their country. Through the language of the colonizers, Chinua shares his story from the opinion of the colonized.…
“What is worrisome is not that we have all learned to think in English, but that our education devalues our cultures, that we are not taught to write Igbo and that middle-class parents don’t much care that their children do not speak their native language or have a sense of their history.” - Chimamanda Ngozi Adichie, 2016 English has become the universal language in our 21st century and has thus come to assume a unilateral power over the discourses it has colonised. However, the importance of the African language and culture is not lost and there is a popular belief that African writers must respond and bend the English language to such an extent that their thoughts appear cogent in a text and that their words become theirs, not their colonisers.…