African literature
African literature refers to literature of and from Africa. 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:
"Literature" can also imply an artistic use of words for the sake of art alone. ... traditionally, Africans do not radically separate art from teaching. Rather than write or sing for beauty in itself, African writers, taking their cue from oral literature, use beauty to help communicate important truths and information to society. Indeed, an object is considered beautiful because of the truths it reveals and the communities it helps to build.
Oral 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. Also recited, often sung, are: love songs, work songs, children's songs, along with epigrams, proverbs and riddles.
Precolonial literature
Examples of pre-colonial African literature are numerous. Oral literature of west Africa includes the Epic of Sundiata composed in medieval Mali, The older Epic of Dinga from the old Ghana Empire. In Ethiopia, originally written in Ge'ez script is the Kebra Negast or book of kings. 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; Ijàpá, a tortoise in Yoruba folklore of Nigeria; and Sungura, a hare found in central and East African folklore.
In Islamic times, North Africans such as ibn Khaldun attained great distinction within Arabic literature. Medieval north Africa boasted Universities such as those of Fez and Cairo, with copious amounts of literature to supplement them.
Colonial African literature
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 of Olaudah Equiano (1789).
In the colonial period, Africans exposed to Western languages began to write in those tongues.
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.
Postcolonial African literature
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. 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.
African literature refers to literature of and from Africa. 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:
"Literature" can also imply an artistic use of words for the sake of art alone. ... traditionally, Africans do not radically separate art from teaching. Rather than write or sing for beauty in itself, African writers, taking their cue from oral literature, use beauty to help communicate important truths and information to society. Indeed, an object is considered beautiful because of the truths it reveals and the communities it helps to build.
Oral 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. Also recited, often sung, are: love songs, work songs, children's songs, along with epigrams, proverbs and riddles.
Precolonial literature
Examples of pre-colonial African literature are numerous. Oral literature of west Africa includes the Epic of Sundiata composed in medieval Mali, The older Epic of Dinga from the old Ghana Empire. In Ethiopia, originally written in Ge'ez script is the Kebra Negast or book of kings. 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; Ijàpá, a tortoise in Yoruba folklore of Nigeria; and Sungura, a hare found in central and East African folklore.
In Islamic times, North Africans such as ibn Khaldun attained great distinction within Arabic literature. Medieval north Africa boasted Universities such as those of Fez and Cairo, with copious amounts of literature to supplement them.
Colonial African literature
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 of Olaudah Equiano (1789).
In the colonial period, Africans exposed to Western languages began to write in those tongues.
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.
Postcolonial African literature
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. 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.
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