Aesthetic of africanism in camara laye’s the african child and the radiance of the king
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| FRICAN TOTEMISM
Totemism is a system of belief in which man is believed to have kinship with a totem or a mystical relationship is said to exist between a group or an individual and a totem. A totem is an object, such as an animal or plant that serves as the emblem or symbol of a kinship group or a person. In most parts of black Africa, there exists not only prophetic beasts, but also sacred animals and totems. Africa authors make frequent references to these animals and their relationship with human being. Laye was deeply concerned with the mystery of African life, that is African society is based on a mystery. African life is riddled with magical and supernatural beliefs which have a great influence on the way people lead their lives. He shows to the outside world the mystery of Africa. Tradition is of utmost importance in an African society because it is the custom and practices that give continuity to a culture and direct the day to day activities. To assess the growing up process of the black child, all sociological factors that in more than one way contribute to make an impression on that is analyzed. Africans believe in mystic rites. Old Laye reconcile himself to these forces and treats them with reference and dignity. He believes that his action is guided and directed by spirits. Every object in his workshop has mysterious power residing in it. The black snake reveals the mystical aspect of religion, while his mother poses the crocodile totem which marks her mysterious personality in the society. The supernatural power of the father is symbolized by the little BLACK SNAKE – the guiding spirit of the race; while that of the mother is drawn from a variety of sources. The father, talking to the child about the little black snake says: “It is to this snake that I own everything” (p.18). Laye himself, talking of the mother’s supernatural power, has this to say: My mother was born immediately after my twin uncles in rindican… twin brother are wiser than other children and are practically magicians; for the child that follow them… too, is endowed with the gift of magic and is even considered to be more powerful than the twins (p.59-60).
In fact, throughout the novel, Camara Laye presents the humble and advantageous use of magical and supernatural powers one of these is Laye’s mother’s public rebuke of a witch doctor who Laye says understood that if she did not stop his nocturnal activities, the woman denounce him in public. The woman (Laye’s mother equally assisted some people to get an unwilling horse, back on his feet with her supernatural power. Laye record the mysteries and mystification of his childhood with his experience with the black snake that pays his father visit without harming anybody. ‘Look’ said my mother, the serpent is going to pay your father a visit – although I was familiar with the supernatural, this sight filled me with such astonishment that I was struck dumb. What business would a snake have with my father! And why this particular snake? No one had to kill him, because he was my guiding spirit! (p.16)
That snake is the guiding spirit of our race… that snake has always been with us; he has always made himself known to one of us. In our time, it is to me that he has made himself known… If these things are so, it is by virtue of this snake alone, who is the guiding spirit of our race (p.18). The presence of the snake represents the spirit of his ancestors, so it is a symbol of transition. The snake gives him the foresight of things to come and this gives him an edge above other blacksmiths. In the African cosmology there is a belief in the supernatural power given to man as blessing or inheritance. There is a mystic union between Laye’s father and the little black snake. Laye reveals the kind of conversation that transpires between the snake and his father. The snake would proceed straight towards him, opening his jaws. When he was within reach, my father would stroke him with a quivering of his whole body… I would imagine I know not what mysterious conversation… the hand inquired, and the tremor replied… (p.21) The transformation of gold is spiritual. The god of fire, air are always consulted for a successful operation. Old Laye muttered words silently by inviting the spirits of his ancestors to help and guide him during the operation. The fire in the forge comes to life by the painting of the bellows. In Africa; homage is paid to the celestial and terrestrial forces for success and that is exactly what old Laye does to these gods: What were the words my father’s lie were forming? I do not know; I do not know; I do not know for certain; I was never told what they were. But what else could they have been, if not magical incantations? …those spirits he was calling upon, for they are the most elemental of all spirits, and their presence is essential at the melting of gold (p.26). Incantation is part of African aesthetics that also depicts the supernatural essence of African tradition. The way it is recited is poetic and rhythmic in nature. Thus, it is musical and it also gives pleasures to both the reader and the listener. The reference to the spirit also portrays the connection between man and other forces above him peaceful existence on earth. Laye explains the totem of his clan and he knew that the westerners find it incredible. Thus, he says: I know what I have to tell you will perhaps be greeted with skeptical smiles… they seem to me incredible, they are incredible. Nevertheless, I can only tell you what I saw with my own eyes… (p.58)
She had naturally inherited from my grand father, his totem which is the crocodile. The totem allowed all Damans to draw water from the Niger with impurity (p.61). This signifies that the crocodile is the totem of Laye’s mother which she inherits as a result of being a hoin. This supernatural power enables her to fetch water from the crocodile river. In many parts of Black African there exists sacred animals that are totems. Laye makes reference to these animals and their relationships with his parents. These are the snake and the crocodile respectively. The totem is thus, conceived as the incarnation of the family’s spiritual guide and benefactor. The relationship between the totem and its possessor is such that they cannot harm each other, not even by accident. For man must not eat an animal that is her totem, so he must not kill it, because they are her family’s totem. The totem has power to cast a spell and stop anybody who will harm it. The first time old Camara sees his family totem and wishes to kill it, he is at once struck with paralysis possessor. It is also believed that the possessor can assume the form of his totem. Laye writes: This identifiable is absolute and of such a nature that its possessor has the power to take on the form of the totem itself, it follows quite obviously that the totem cannot devour itself (p.62). In Africa, anyone who identifies himself with the family totem is sure of success. Laye recognizes the little serpent as his totem and this leads to his success even when he has to leave his village to study in Conakry and in Europe. He preserves purely African values, threatened by western intrusion. Download 67.34 Kb. Share with your friends:
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