ANTH V1130 – Africa & The Anthropologist
Literature Review 3
Tyler Gibbons
Literature Review 3
Karin Barber’s The Anthropology Of Texts, Persons And Publics and Stephen Belcher’s African Myths Of Origin each explains in great detail the significance of myths and oral texts as a way of weaving society and its people together. Barber makes a claim that oral history is a better representation of a culture, where as Belcher places a heavy importance on differentiating myths and folktales and how they can be interpreted. What both of these texts represent are a departure from literature-centric stance of African anthropology, and focuses on the importance of oral tradition as a means of communicating the history of African culture. I will discuss and evaluate the context of oral tradition and myths through each author respectively and evaluate their approaches and broader arguments.
Belcher’s “African Myths of Origin” is focused on explaining the great significance of myths and traditions in African culture – myths serve to both create and explain the past, and inform individuals about religious, spiritual and social traditions within their society. Furthermore, he touches on the two ways in which one can interpret the reading of African myths; namely that myths can been seen as contemporary versions of stories that have been diluted from their origins or that myths are stories that are change to meet the needs of the present believers. He states, “In traditional societies, the effort involved in preserving the past must be balanced against the cost and the effort involved, and against its practical value”(6). So while the teller attempts to be authentic and keep the story as similar to original, every teller will change the version...
... middle of paper ...
...ans of communicating the history of culture. They each raised questions in fairly broad theoretical framework-chapters beginning with a through and expansive introduction where the author poses various ways of tackling the given concepts. Karin Barber’s The Anthropology Of Texts, Persons And Publics and Stephen Belcher’s African Myths Of Origin each explains in great detail the significance of myths and oral texts as a way of weaving society and its people together, which helps provide the reader with a new perspective on the subject of African anthropology. Furthermore, by elaborating on the significance of myths and folktales of various African cultures, readers alike are able to gain a better understanding of the deep-rooted history.
Work Cited
Karin Barber, The Anthropology of Texts, Persons and Publics (2007).
Stephen Belcher, African Myths of Origin (2005).
Mazrui, Ali A. "The Re-Invention of Africa: Edward Said, V. Y. Mudimbe, and Beyond." Research in African Literatures 36, no. 3 (Autumn 2005): 68-82.
Williams Paden discusses the world building character of myths and their capacity to shape time and delineate scared and profane space for the communities that believe and transmit them. In William Paden, “Myth,” in Religious Worlds: The Comparative Study of Religion, he explains that within religious worlds, myths set a foundation that advance to shape a person’s way of life. Subsequently, they shape their belief and conscience. His theory relates to an element an indigenous story which is the creation story precisely the story of the turtle island. For the Ojibway and Anishinaabe people, the creation story was used as a grounding prototype to shape their belief and their outlook on how the world was created. The story shows how myth is being
From before the dawn of civilization as we know it, humanity has formed myths and legends to explain the natural world around them. Whether it is of Zeus and Hera or Izanami-no-Mikoto and Izanagi-no-mikoto, every civilization and culture upon this world has its own mythos. However, the age of myth is waning as it is overshadowed in this modern era by fundamental religion and empirical science. The word myth has come to connote blatant falsehood; however, it was not always so. Our myths have reflected both the society and values of the culture they are from. We have also reflected our inner psyche, conscious and unconscious, unto the fabric of our myths. This reflection allows us to understand ourselves and other cultures better. Throughout the eons of humanity’s existence, the myths explain natural phenomena and the cultural legends of the epic hero have reflected the foundations and the inner turmoil of the human psyche.
Storytelling has a special importance in culture throughout the African continent; Anansi the spider in Ghana, is one great example of an African fable that teaches children important lessons including respect for elders, the importance of wisdom, and the importance of culture. These stories have been retained and perpetuated by oral tradition, despite the western emphasis on written records; African tribes have preserved history and culture well thorough oral historians. The translator, D.T. Niane, explains the validity of oral history well by stating that written text can contain inaccuracies as well (xv). The importance of the oral aspect of djelis method relays the information in a personal manner, as Djeli Mamoudou Kouyate states, “writing lacks the warmth of the human voice,” therefore by creating a written text of an oral story it “does violence” to it (xvi). I was raised in an African community, here in DC and was lucky enough to attend Djeli performances by family friend, Djimo Kouyate, and later his son Amadou. Although I do not speak Manding, Djeli Djimo Koyate, performed the music in such a way that I was able to relate and...
In summary, Davidson successful traces Africa’s earliest origins and demonstrates that this is a civilization far from having no arts, technology, sophistication and unique culture. Culture and civilization as we know it today can be traced back to Africa, and modern science has verified the early perceptions of Europeans to be wrong. He provides more than adequate evidence of Africa having a history complete with vast and rich civilization, including archaeological finds and specialized interviews with distinguished scholars and philosophers. Despite the fact that society possesses a more positive attitude towards African civilization today in terms of recognition, equality, and acceptance than in the past, negative stereotypes are still acknowledged and modern day racism unfortunately exists. I believe that the existence of Davidson’s work and videos such as Different but Equal are crucial to challenging these stereotypes and discrimination in order to create a more accurate image of Africa and its history. Overall, Davidson proves that the continent of Africa is home to a history that is just as meaningful, comprehensive, and progressive as that of any other civilization in the
‘Myths get thought in man unbeknowest to him’[1]; As a structuralist, Levi-Strauss ‘offers a number of important reinterpretations of the kinds of ideological thought and practice with ‘symbolic anthropology’, within his analysis of the four Winnebago myths, he sheds light on how change within myth reflects Winnebago society universally. Within each of these myths, the way one goes about living their life determines what happens to them after their life on earth comes to an end. Through using Levi- Strauss’ analysis of each of the four myths, I am going to demonstrate how spiritual change occurs within the Winnebago culture and ‘since structure is entirely relational [...] any content can only arise for us out of the form – the kinship, mythological, or social structures with which anthropology confronts us.’ Structuralism is in a way, attempting to ‘create codes by means of which to communicate.’ To be able to understand our own culture it is simply ‘dialectic’, this is as it is content for our own society; yet when looking at ‘alien cultures it can only be structural – containing knowledge of- and, as such part of the subjectivity of our own society which communicates to us the objectivity of another.’
The Return to Laughter is a fictionalized account by Elenore Smith Bowen about her experiences with the Tiv culture in Africa. It describes her struggles to learn and understand the local culture and beliefs, and juxtaposes her own conflicts, morals and beliefs. Bowen engages in what anthropologists termed participant-observation. The anthropologist made a few mistakes that provided revelations about herself and the Tiv people. Language difficulties provide the greatest barrier: as when the researcher is trying to understand the context of the conversation, while still struggling with the intricacy of a difficult language. Secondly, like most anthropologists Bowen knew that social relationships are a research requirement: informants are needed, yet she quickly realized that identification with one family, status or group in the society could hinder other critical relationships. These lessons are among a few that the anthropologist seeks to overcome. This essay will discuss that culture and language are dependent on each other and how forming social relationships can propel research and reveal insightful knowledge into a culture, while possibly hindering other useful information.
Diverse from other African authors of his time, Chinua Achebe, the “father of African Literature”, reconstructions the stigma surrounding traditional African tribes through his ground-breaking novel Things Fall Apart. Set in southern eastern Nigeria, the novel depicts village life through the eyes of Igbo clan members prior to colonization. This fresh take on perspective allows readers to view and examine the variety of individuals that mold Igbo life through the story of a village leader, Okonkwo. Contrasting other authors of his time, Achebe takes great measures to illustrate the varied substantial roles of not only men, but women in his novel Things Fall Apart. The contributions accompanied by pivotal roles in Igbo society are displayed
Toyin, Falola. “The Power of African Cultures.” Woodbridge, Suffolk, United Kingdom: University of Rochester Press, 2003. Print
Chinua Achebe was an influential Nigerian author during the 1900’s who was credited with his three essays which have been fused together into the book “Home and Exile”. In his stories he discusses things such as his own Igbo people, the problems with colonialization, the strength that stories can have and many more topics. A big part of his essays are on his thoughts of colonialism, the impact it has had on his home of Nigeria, and how stories written by others either helped justify colonialism or rejected it. Chinua argues that stories have their own power to fight, and while stories themselves do not have the ability to directly fight colonialism; they do, however with their power of words, stories can motivate and encourage people to stand up against colonialism. In proving this thesis to be a true statement, I will be providing evidence of the how, why and the extent to which stories can fight colonialism.
Achebe opens his lecture, "An Image of Africa," with the story of a student who sent him a letter saying how he was "particularly happy to learn about the customs and superstitions of an African tribe," not realizing that "the life of his own tribesmen in Yonkers, New York, is full of odd customs and superstitions" as well (1784). Western thou...
...’s depictions of both traditional and modern beliefs in varying degrees illustrate the importance of both in contemporary Nigerian culture, as well as the greater Africa as a whole, and how both are intertwined and cannot exist without the other. In effect, she skillfully subverts stereotypes or single perceptions of Africa as backward and traditional, proving instead, the multifaceted culture of Africa. She further illustrates that neither traditional African nor western culture is necessarily detrimental. It is the stark contrast of the fundamental cultures that inevitably leads to clashes and disagreements. In the end, what holds African countries such as Nigeria together is their shared pride. Modern, western influences can bring positive changes to society, but new cultures cannot completely eradicate the foundational cultures to which a society is founded on.
...econd African Writers Conference, Stockholm, 1986. Ed. Kirsten Holst Petersen. Upsala: Scandinavian Institute of African Studies, 1998. 173-202.
The small African village located on the bank of the river Niger has a story of its own, that only the old and wise are able to des...
The widely known novel named Things Fall Apart was written by a man by the name of Chinua Achebe. Things Fall Apart represents the cultural roots of the Igbos in order to provide self-confidence, but at the same time refers them to universal principles which vitiate their destructive potential (Rhoads 61). As the reader continues through the narrative and learn more in depth about the characters a sense of pride, trust, and faith in history come into view. Seeing Achebe’s duty as a writer in a new nation as showing his people the dignity that they had lost during the colonial period, he sets out to illustrate that before the European colonial powers entered Africa, the Igbos had a philosophy of great depth and value and beauty, that they had poetry and, above all, they had dignity (Rhoads 61). Yet, with the introduction of colonialism the characters must learn to accept and get used to a new culture and set of beliefs or face termination from society. The novel focuses on the troubles of African cultures and their struggle to adjust to colonialism. As the novel progresses, one can also observe the influence of religion over time and how it has changed in many societies. Although many readers would describe the colonialism in Africa as something normal and something you can not prevent; a closer look of this novel would suggest that the needs of human nature to expand their values and beliefs upon others causes ancient cultures to evolve or fade out of existence. Things Fall Apart in part is a statement of what the future might be if Nigeria were to take advantage of the promising aspects of its past and to eliminate the unpromising ones (Rhoads 62).