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Book 82: Zimbabwe (English) – Bones (Chenjerai HOVE)

Today the sun has set. It will set again tomorrow. But you are not here to see it. That is the difference. Even the birds and the insects that sing, they sing the same way as they sang when you were here. But now that you are not here to hear them, that makes the difference. Suns will set, birds will sing, insects will sing, but the difference is in the ears that will hear them. Today your ears are not here to hear them with me. Your blood is not here to tell me what all the songs of the forests of the farm say.

 

‘Bones’ is the story of the vain search of a woman (Marita) for her son, gone to fight in the guerrilla war against the racist white Rhodesian regime that was to lead to Zimbabwe. Everyone seems to be obsessed with her. Her story is told by Janifa (who has been wooed by her son); the herbalist Marume; Chisaga, the white farmer’s cook (about whom we get a totally different impression from his own words than from Janifa’s); ‘the unknown woman’ at the mortuary who Marita tries to give a decent burial; and the more omnipresent view of ‘the spirits’. The farm owner is foul-mouthed and hated even if probably far from the worst that could have been pictured. What is might be his real name is never revealed, but he is called Manyepo “because you think we are always lying to you”.
The novel is all the more powerful because Hove doesn’t spell out or labour the differences between blacks and whites, or the history between them. They are there, but they are there for us to extract. Hove’s anger and revolutionary fervour are there and we feel them, but as if it were the heat from a furnace under the floor:

 

“A people that fears death will never enjoy freedom from the heavy chains of being called boys by people of the same age, men and women.”

 

If you expect a novel about a revolutionary war to be about men fighting the unjust regime, ‘Bones’ is not like that. It is about those left at home, and is told mainly through the women’s voices. And what shines through is that they are at least as heroic as the male soldiers. It is, as far as I can judge, another masterly success of a male writer writing about women with understanding, compassion and admiration.
The language of the novel, which is apparently rooted in Shona idiom, is quite wonderful, not poetic but as controlledX as poetry, majestic as a religious text but hypnotically readable, and scattered with delicious proverbs and phrases (I can’t tell if they are traditional or original), e.g. “A closed mouth is a cave in which to hide”. ‘Bones’ was yet another discovery of a great novel and a great writer who deserves far wider acclaim. One of the Heinemann African Writers Series, it is not very weighty (I read it in one day, coincidentally on Robert Mugabe’s 93rd birthday) but it is concentrated brilliance.
Published in Harare!

 

HOVE, Chenjerai (1956 – 2015): Bones, Harare: Baobab Books, 1988, ISBN 0-908311-03-6

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Book 83: Rhodesia (English) – The Grass is Singing (Doris LESSING)

She realized, suddenly, standing there, that all those years she had lived in that house, with the acres of bush all around her, and she had never penetrated into the trees, had never gone off the paths. And for all those years she had listened wearily, through the hot dry months, with her nerves prickling, to that terrible shrilling, and had never seen the beetles who made it. Lifting her eyes she saw she was standing in the full sun, that seemed so low she could reach up a hand and pluck it out of the sky: a big red sun, sullen with smoke, like a shining plow disc or a polished plate, ready for plucking. She reached up her hand; it brushed against a cluster of leaves, and something whirred away. With a little moan of horror she ran through the bushes and the grass, away back to the clearing. There she stood still, clutching at her throat.

 

Nobel laureate (2007). Doris Lessing is an amazing writer. The breadth of her writing genres is breathtaking. She was born in Persia (now Iran), grew up in Rhodesia (now Zimbabwe), which qualifies her to represent that defunct country, whose racisim would have been anathema to her, and later lived in Britain. Apart from needing to give Rhodesia some representation, as one of the countries that has existed during my lifetime, Lessing is simply too important to ignore, although modern Zimbabwe is so different that I wanted to choose a ‘Black’ writer to represent it (hence, ‘Bones’ by Chenjerai Hove).
This, her first novel, is a murder mystery which begins and ends with the crime, while all the rest of the book fleshes out what caused the killing. The victim, Mary, is a city girl who should never have left her satisfactory urban life but (due to the needling of her contemporaries) marries an eternally struggling farmer, Dick Turner, who seems congenitally immune to success, and she buries herself on his isolated farm. So isolated are they that she does not even know about the war. The (distant) neighbours despise these ‘poor whites’, who in turn hold themselves aloof from them. Dick treats his land a bit better than the other rapacious ‘Whites’, likewise his ‘Black’ labour force (although partly because of the difficulty of acquiring and holding onto them). But Mary becomes an ever more virulent racist – yet we can understand (although not sympathise) because we have seen how she has come to be this way. Despite this, she is drawn into a highly charged relationship with her final male servant (having driven off a string of predecessors), Moses, who she had once abused.
Mary’s mental disintegration stands as a symbol for the inevitable breakdown of the racist Rhodesian regime. Lessing masterfully describes her boring life, yet I couldn’t keep from eagerly turning the pages. I would definitely say this is one of the best novels I’ve ever read.

 

LESSING, Doris (1919 -2013 ), The Grass is Singing, New York, HarperCollins, 2008, ISBN 9780061673740

Book 81: Somalia (English) – Maps (Nuruddin FARAH)

Before midnight, the old man’s leaf fell gently from the tree on the moon. It was a most gentle death. Hush. And the soft falling of the withered leaf didn’t even tease the well of Karin’s emotions, nor did it puncture the lacrymatory pockets. She didn’t cry, didn’t announce the departure of the old man’s soul to anyone until the following morning. She stayed by him, keeping his death all to herself. She lay by him in reverent silence, he dead, she alive – but you couldn’t have told the difference, so quiet was she beside him.

 

This is the first novel in the Blood in the Sun trilogy.

It is basically an in-depth study of the evolving relationship between the Somali orphan Askar and Misra, an ethnic Ethiopian lady who comes to look after him. It takes place at the time of the largely forgotten Ogaden war (1977-8) between Somalia and Ethiopia. The Ogaden Desert is inhabited by Somalis but was (and is, after the Ethiopians reconquered it with the help of their then sponsor the USSR and its allies), occupied by Ethiopia. In what looks like a continuing theme for the world’s twilight nations, or regions, “it is easier ridding yourself of a colonialist from beyond the seas than it is to oust an African one.” (for ‘African’, insert ‘Asian’ or any of the other possibilities). However, I’m not convinced that Namibia should have been listed as an exception – by the time of the setting, the German colonialists were long gone, but the future Namibia was finding it very difficult to escape from its neighbour South Africa.

As is usual in war, Misra is accused of treason. Meanwhile, Askar’s relationship with her becomes both intimate and testy. He feels that he is faced with the impossible choice of having to betray either her or Somalia. Farah explores the psychology of this complicated link.

It took a long time for the significance of the title to be revealed, but maps become a symbol of the way that ‘truth’ is not one and unchangeable, just as the country’s borders are not immutable. It is not as easy to pin down as it should be. Going back to the map, the one hanging on your wall probably has something called ‘Somalia’ (and something called ‘Ethiopia’) separated by nice confident red lines. But one country blends into another, both in space (geographically and culturally) and time (historically). Since we started drawing neat lines across the landscape, it has never been the case that everyone belonging to a certain people will always find themselves on the ‘right’ side of the border. And as for Somalia itself – all nicely coloured yellow on my map – it currently doesn’t exist as a single entity. Somaliland (the part colonised by the British rather than the Italians) is de facto independent, as is Puntland, while violence-torn Somalia proper is in fact the most tenuous part of the land.

At the time I read it I was in the mood for something with a faster and more intricate plot. But it is a very good and thought-provoking novel.

 

FARRAH, Nuruddin (Nuuradiin Faarax) (1945 – ), Maps, New York, Arcade, 2016, ISBN 978-1-62872-585-8

Book 80: Chad (French) – Les racines du yucca = The yucca roots (Koulsy Lamko)

Exile is nothing but a series of wanderings; it has no sedentary vocation. It is all very well to celebrate wandering and its enriching virtues, but it is still nothing but a succession of repeated deaths, a slicing up of a fluid lifetime into bits of existence shared between an idyllic and tormented viewpoint, focused towards the country of one’s birth and the impossibility of rooting oneself again in another soil. Exile is a slow death, a life under suspended sentence, a life in waiting.

[my translation]

 

I have to admit I wasn’t really happy with my choice of novel for Chad. Not that there’s much choice, even in French (in English, maybe none at all). This novel isn’t actually set in Chad, but in Mexico (where the author also lives), so I learnt almost nothing about that Chad from this it, apart from reading between the lines. And I’m afraid the book itself didn’t grab me. It is basically a novel about… writer’s block. I couldn’t help feeling that it could be interesting for other writers, but perhaps not for the general public. Lamko himself seems to be aware of this; but felt compelled to write the novel anyway.

Naturally, the plot doesn’t really go anywhere. The novel’s protagonist is in fact physically allergic to paper – as great a trial for someone who wants to write, as Beethoven’s onset of deafness was to that composer. He is fighting what he calls a ‘war against the paper’.

He has an ambivalent feeling about his own motherland, calling it ‘mon pays de merde que j’adore’.

He goes to a Mayan village for therapeutic reasons, where as an African he is a spectacle for the local schoolkids and has to suffer racist comments. On top of this are the normal tribulations of the writer (at one stage he thinks is recording four hours of his book, but then finds that he hadn’t recorded it after all).

For Lamko, exile means death. The exile does not abandon his country, it abandons him, and those who deliberately exile someone know that they are effectively murdering him.

I found his interminable lists rather annoying – his symptom may be ‘impasse syndrome’, a way of dealing with or merely a result of his writer’s block.

On the recurring theme of the ‘great conversation’ between books, Lamko mentions my Algerian book ‘Nedjma’, and quotes Senegal’s Ousmane (the last book I read!)

Lamko reminded me not to read too much into the writers’ native countries; they are under no obligation to write what might be expected by a European specialist in African literature from someone from an African ‘oral’ culture. The writers may have received a French education, lived overseas, immersed themselves in the literature of many countries. As an aside, I can’t help wondering if Western publishing houses, especially since they publish so few translations from most of the world, may not choose works which reinforce their own and their readers’ stereotypes about these countries, for example the treatment of women in Islamic societies. I can’t know, if a wide selection of books haven’t appeared in a language I can read.

The yucca of the title is a symbol of tenacity (only a root needs to be put back in earth for it to flourish).

 

LAMKO, Koulsy (1959 – ), Les racines du yucca, Paris, Philippe Rey, 2011, ISBN 9782848761848

Book 79: Senegal (French) – Les Bouts de bois de Dieu = God’s Bits of Wood (Sembene OUSMANE)

In this way the strike established itself in Thiès. An endless strike which was, for many, along the whole length of the line, a time of suffering, but, also for many, a time of reflection. When the smoke finished floating over the savanna, they came to understand that the time had finished, the time of which the old people had spoken to them, the time when Africa was a kitchen garden. It was the machine which now reigned over their country. In stopping its motion over more than fifteen hundred kilometres, they became aware of their power, but also aware of their dependence. In truth, the machine was in the process of making new men of them. It did not belong to them, it was they who belonged to it. In halting it, it taught them this lesson.

[my translation]

 

This novel is set in three towns along the French-built railway from Dakar (Senegal) to Bamako (Mali). As the interminable 1947 railway strike drags on, the railwaymen and their families suffer intolerably from hunger and thirst and injustices by the colonial authorities, and eventually their destitute women also become more militant. The action takes place in three cities: Dakar and the railway town Thiès (Senegal), and Bamako (Mali).
The workers’ struggle represents the larger struggle for the people to overturn the power relationship with the French colonial administration. In the end, solidarity triumphs. This is not without a terrible cost, to themselves as well. Even their own social order is challenged. Different people have different ways of attempting to deal with the situation and the colonial régime. When a relative becomes a strike-breaker he is put on trial by them, despite being an elder and so traditionally worthy of more respect. Payments for polygamous families also cause conflict. As so often in revolutions and wars, it is the women who become prominent in keeping day-to-day life functioning and in forwarding the struggle (and, it has to be said, are sadly often suppressed back into their former roles afterwards). The high point is their protest march from Thiès to Dakar.
There is the cruel irony that, although there is no water to drink, the authorities use a but water cannon to disperse the protesters (who call themselves ‘God’s Bits of Wood’).

A great study of the price people have had to pay to achieve freedom, and still have to pay to get adequate working conditions.

 

OUSMANE, Sembene (1923 – 2007), Les Bouts de bois de Dieu, Paris?, Pocket, 2013 (originally published 1960?), ISBN 978-2-266-24581-4

Translated into English as: God’s Bits of Wood (Harlow, Heinemann, 2008, ISBN 9780435909598)

Book 77: Zambia (English) – The Smoke that Thunders (Dominic MULAISHO)

‘So I say to you that if you have an axe, sharpen it. If you have a spear, sharpen it. If you have a gun, prime it. For the hour to win that which we cherish, even by force, has come’. He threw up his arms. ‘Yes, I am proposing violence. Violence for the cause of peace. For even as I speak, innocent people and children are dying at the behest of the colonial and racist God of destruction.’ [speech by future President Kawala]

 

One of those incandescent African novels about the struggle for independence, this novel was published in 1979 (the year in which negotiations in London were to lead to the end of ‘White’ rule in Zimbabwe.)
It is set in the fictional colony of Kandaha, which is not in Afghanistan but is the world’s largest riverine island on the Zambezi (I thought that was Marajó in Brazil?) between Zambia and Rhodesia (Zimbabwe) and bordering Victoria Falls (Mosi-oa-tunya – ”The Smoke that Thunders”). Kandaha seems to be a mixture of the two Z-countries, perhaps with a bit of apartheid-era South Africa thrown in, and is on the cusp of independence. The ‘White’ colonists are trying to create their own racist regime like Rhodesia, and their equivalent of Ian Smith is Sir Ray Norris.
Personally I felt that the characters were not very deeply drawn, and that none of the main actors were really sympathetic apart from Norris’ son (who is the opposite of his racist father – you might be able to predict what happens with his marriage and his life). Neither of the ‘Black’ leaders (Kawala and Katenga) are likeable, nor the ‘White’ ones. I found the style rather choppy (not helped by jumps from scene to scene not separated by a blank line or any other device). The plot leaps all over the place too. There are some minor inaccuracies (Scipio Africanus wasn’t an African but a Roman – he received his nickname in honour of his victory over Carthage in Africa). Also, of course it was of its time, but the racist language (and attitudes) – on both sides – was rather uncomfortable.
It was not one of my favourite novels, but is an interesting insight into feelings during the decolonisation of sub-Saharan Africa. My favourite part was Kandaha’s equivalent of Rhodesia’s Universal Declaration of Independence, with its bigotry couched in the impeccable constitutionalese of ‘WHEREAS…’ and ‘RESOLVES…’, which is very funny.
The author, Dominic Mulaisho, was a bureaucrat in the Zambian government.

 

MULAISHO, Dominic (1933 – 2013), The Smoke that Thunders, London, Heinemann (African Writers Series), 1979, ISBN 0-435-90204-0

Book 68: Mali (French) – L’étrange destin de Wangrin = The Fortunes of Wangrin (Amadou Hampâté Bâ)

Among my surprises from this project has sometimes been finding where the countries come in order, when you rank them by population. I must admit to being surprised to see the countries of the Sahel, and nearby, ranked so highly in the population stakes, and fairly close together – we’ve just had Niger and Burkina Faso, here we are in Mali, and Chad and South Sudan will follow shortly. I’ve always thought of these countries as having few people with a poor, if not precarious, environmental existence, but on the contrary they obviously manage to support large populations somehow! And it was a surprise that what I always thought of as wretchedly infertile desert or semi-desert lands have larger populations than the countries round the coast, except for Nigeria, Ghana and Ivory Coast.
Like my book for Uganda, Wangrin is not very nice character, but in this case he does have redeeming qualities (and I found this to be on the whole a far better book). Like the English and Australian outlaws, Robin Hood and Ned Kelly (respectively), his criminality is supposedly directed only against the rich and powerful (including the French colonial authorities). But he does come off as quite nasty, calculating, hypocritical and venal, with his eye always on the main chance. Perhaps most shocking is when he passes through an Eden-like town, is treated with kindness and generosity by the commandant’s interpreter and gatekeeper Romo, decides he wants the latter’s cushy job, and sets about stealing this position for himself (thereby making Romo his greatest enemy, reasonably enough) and sets up his son. As he enriches himself, his morality decreases. He enters into complots then cheats his partners in crime. Even his daughter gets used as a weapon. He is not above conjuring witchcraft against his enemies. His prayer to the spirits reveals the sort of person he wants to be:
“Breathe into me the virtue which permits the chameleon to constantly change its colour according to its surroundings in order to pass unseen.”
He can never feel secure, claiming he even sleeps with his eyes open. Nevertheless, he does have some redeeming qualities, such as his generosity to the poor (which the author emphasises in his Afterword but doesn’t come out in the tale itself – what a strange praise-singing is this novel, where ironically only the hero’s worst qualities usually appear!) It’s as if Bâ himself has been mesmerised by Wangrin, as were his other victims, one is tempted to say like the creature of a snake charmer (if it weren’t for the hero’s ultimate fate!)
He is a world champion networker. He always keeps his promises (unfortunately often of revenge). Although become poor, he dies owing nothing, money or otherwise. On the other hand I must admire him for his linguistic skills, speaking perfect Bambara (his mother tongue), Peul, Dogon, Mossi, Djerma, Hausa and, passably, Baolé and Bété (not to mention French)…
There are some great images, like this one of civil servants fearful of an official inspection:
“When the wild animals are disturbed while feasting on the spoils of the hunt, they pause for a moment and move out of the way until the danger has passed. Then they return to their repast as soon as they no longer feel fear.”
The novel is suffused with the world of the griot (praise-singer), whose qualities include:
“On the other hand, what Kountena’s guitar cords refused to him, his vocal cords and his tongue granted it to him to a large extent. He was a marvellous story-teller, singer, and at the same time an excellent mime.”
It is also full of wonderful proverbs, such as the Peul pearl “If you are led to eat the meat from an animal’s body, at least wait until it is good and fat”, i.e. “If you have to do something below your rank, it should at least be something worth doing.”
The book is also chock-full of fascinating footnotes, from which I learnt a great deal about local life. Considering how much I was reading about Ancient Rome that year, I couldn’t help noticing the similarities between Rome and Mali in their obsession with auguries taken from natural phenomena.
In the end Wangrin falls victim to the prophecy that was made of him, falls from power, is ruined, becomes a drunkard, and falls to an ignominious, stupid death. All in all, a great portrait of a flawed but fascinating character.
Coming back to that Afterword… I’m not sure if Wangrin was originally a real person, but all that I can say to Bâ’s plea that..

“generally, the historical existence of the one who gave himself the surname ‘Wangrin’ is admitted, but it is considered that I must have “romanticised” his life to some extent, even introducing, to spice up the story and give it some sort of symbolic significance, a subtle dose of oral tradition and supernatural events of my own creation.” [my translations]

… this is a perfect description of this great novel. Methinks he doth protest too much…

Amadou Hampâté Bâ (c.1900-1991), L’étrange destin de Wangrin, ou les roueries d’un interprète africain, Paris, 10/18, 1973, 1992, ISBN 978-2-264-01758-1