African literature refers to the literature of the African peoples. As George Joseph notes on the first page of his chapter on African literature in Understanding Contemporary Africa, while the European perception of literature generally refers to written letters, the African concept includes oral literature.
As George Joseph continues, while European views of literature often stressed a separation of art and content, African awareness is inclusive:
North Africa had an early literate indigenous civilization (Ancient Egypt) some of whose hieroglyphic writings survive. North Africans also contributed to writing in Phoenician, Greek and Latin. Phoenician material, from Carthage and other colonies on the continent, has been very largely lost. Encouraged by the royal patronage of the Ptolemaic rulers, scholars in Alexandria assembled the famous Library of Alexandria and Alexandrian writers contributed not insignificantly to the material housed in this institution. North Africans writing in Latin include Apuleius and Saint Augustine.
In Islamic times, North Africans, such as ibn Khaldun attained great distinction within Arabic literature.
Oral literature (or orature) may be in prose or verse. The prose is often mythological or historical and can include tales of the trickster character. Storytellers in Africa sometimes use call-and-response techniques to tell their stories. Poetry, often sung, includes: narrative epic, occupational verse, ritual verse, praise poems to rulers and other prominent people. Praise singers, bards sometimes known as "griots", tell their stories with music. [3] Also recited, often sung, are: love songs, work songs, children's songs, along with epigrams, proverbs and riddles.
Examples of pre-colonial African literature include the Epic of Sundiata composed in medieval Mali, The older Epic of Dinga from the old Ghana Empire, and the Kebra Negast or book of kings from Ethiopia. One popular form of traditional African folktale is the "trickster" story, where a small animal uses its wits to survive encounters with larger creatures. Examples of animal tricksters include Anansi, a spider in the folklore of the Ashanti people of Ghana; Àjàpá, a tortoise in Yoruba folklore of Nigeria; and Sungura, a hare found in central and East African folklore.
The African works best known in the West from the period of colonization and the slave trade are primarily slave narratives, such as Olaudah Equiano's The Interesting Narrative of the Life and Adventures of Olaudah Equiano, also called Gustavus Vassa, the African (1789).
In the colonial period, Africans exposed to Western languages began to write in those tongues. In 1911, Joseph Ephraim Casely-Hayford (also known as Ekra-Agiman) of the Gold Coast (now Ghana) published what is probably the first African novel written in English, Ethiopia Unbound: Studies in Race Emancipation[6] Although the work moves between fiction and political advocacy, its publication and positive reviews in the Western press mark a watershed moment in African literature.
During this period, African plays began to emerge. Herbert Isaac Ernest Dhlomo of South Africa published the first English-language African play , The Girl Who Killed to Save: Nongqawuse the Liberator in 1935. In 1962, Ngugi wa Thiong'o of Kenya wrote the first East African drama, The Black Hermit, a cautionary tale about "tribalism" (racism between African tribes).
African literature in the late colonial period (between the end of World War I and independence) increasingly showed themes of liberation, independence, and (among Africans in French-controlled territories) négritude. One of the leaders of the négritude movement, the poet and eventual President of Senegal, Léopold Sédar Senghor, published the first anthology of French-language poetry written by Africans in 1948, Anthologie de la nouvelle poésie nègre et malgache de langue française (Anthology of the New Black and Malagasy Poetry in the French Language), featuring a preface by the French existentialist writer Jean-Paul Sartre. [7]
With liberation and increased literacy since most African nations gained their independence in the 1950s and 1960s, African literature has grown dramatically in quantity and in recognition, with numerous African works appearing in Western academic curricula and on "best of" lists compiled at the end of the 20th century. African writers in this period wrote both in Western languages (notably English, French, and Portuguese) and in traditional African languages.
Ali A. Mazrui and others mention seven conflicts as themes: the clash between Africa's past and present, between tradition and modernity, between indigenous and foreign, between individualism and community, between socialism and capitalism, between development and self-reliance and between Africanity and humanity. [8] Other themes in this period include social problems such as corruption, the economic disparities in newly independent countries, and the rights and roles of women. Female writers are today far better represented in published African literature than they were prior to independence.
In 1986, Wole Soyinka became the first post-independence African writer to win the Nobel Prize in literature. Algerian-born Albert Camus had been awarded the 1957 prize.
The Noma Award, begun in 1980, is presented for the outstanding work of the year in African literature.
Introduction; Background; Development of Pan-Africanism ; African Independence ; Pan-Africanism and Civil Rights; Later Developments; The Legacy of Pan-Africanism
Négritude is a literary and political movement developed in the 1930s by a group that included the future Senegalese President Léopold Sédar Senghor, Martinican poet Aimé Césaire, and the Guianan Léon Damas. The Négritude writers found solidarity in a common black identity as a rejection of French colonial racism. They believed that the shared black heritage of members of the African diaspora was the best tool in fighting against French political and intellectual hegemony and domination.
History
The movement was influenced by the Harlem Renaissance, and particularly the works of African-American writers Langston Hughes and Richard Wright, whose works address the themes of "blackness" and racism. Further inspiration came from Haiti, where there had similarly been a flourishing of black culture in the early 20th Century, and which historically holds particular pride of place in the African diaspora world due to the slave revolution led by Toussaint L'Ouverture in the 1790's. Césaire speaks, thus, of Haiti as being "where négritude stood up for the first time." On the European side, there was also influence and support from the Surrealism movement.
During the 1920s and 1930s, a small group of black students and scholars from France's colonies and territories assembled in Paris where they were introduced to the writers of the Harlem Renaissance by Paulette Nardal and her sister Jane. Paulette Nardal and the Haitian Dr. Leo Sajou founded La revue du Monde Noir (1931-32), a literary journal published in English and French, which attempted to be a mouthpiece for the growing movement of African and Caribbean intellectuals in Paris. This Harlem connection was also shared by the closely parallel development of negrismo in the Spanish-speaking Caribbean, and it is likely that there were many influences between the movements, which differed in language but were in many ways united in purpose. At the same time, "Murderous Humanitarianism" (1932) was signed by prominent Surrealists including the Martiniquan surrealists Pierre Yoyotte and J.M. Monnerot and the relationship developed especially with Aimé Césaire.
The term négritude (which most closely means "blackness" in English) was first used in 1935 by Aimé Césaire in the 3rd issue of L'Étudiant noir, a magazine which he had started in Paris with fellow students Léopold Senghor and Léon Damas, as well as Gilbert Gratiant, Leonard Sainville, and Paulette Nardal. L'Étudiant noir also contains Césaire's first published work, "Negreries," which is notable not only for its disavowal of assimilation as a valid strategy for resistance but also for its reclamation of the word "nègre" as a positive term. "Nègre" previously had been almost exclusively used in a pejorative sense, much like the English word "nigger."
Neither Césaire--who upon returning to Martinique after his studies in Paris was elected both Mayor of Fort de France, the capital, and a representative of Martinique in France's Parliament--nor Senghor in Senegal envisaged political independence from France. Négritude would, according to Senghor, enable Blacks under French rule to take a "seat at the give and take [French] table as equals." However, France had other ideas, and it would eventually present Senegal and its other African colonies with independence.
In 1948, Jean-Paul Sartre wrote a famous analysis of the négritude movement in an essay called "Orphée Noir" (Black Orpheus) which served as the introduction to a volume of francophone poetry called Anthologie de la nouvelle poésie nègre et malgache, compiled by Léopold Senghor. In this essay, Sartre characterizes négritude as the polar opposite of colonial racism in a Hegelian dialectic. In his view, négritude was an "anti-racist racism" (racisme antiraciste) necessary to the final goal of racial unity.
Négritude was criticized by some black writers in the 1960s as insufficiently militant. Keorapetse Kgositsile argued that the term was based too much on celebrating blackness by means of a white aesthetic, and was unable to define a new kind of black perception that would free black people and black art from white conceptualizations altogether.
American Benjamin Rush, a signer of the Declaration of Independence and early abolitionist, also used the term negritude, whose usage seems to have independently arisen from that of the 1930s, to describe a hypothetical hereditary disease which he believed to be the cause of "blackness" (i.e., he considered being black to be a kind of genetic defect).[1]
Original texts
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