Browsing by Subject "African literature"

This dissertation proposes a reading of postcolonial African literature in light of the continent's continued status as a "remnant" of globalization--a waste product, trash heap, disposable raw material, and degraded offcut of the processes that have so greatly enriched, dignified and beautified their beneficiaries. The "excremental" vision of African authors, poets and filmmakers reflects their critical consciousness of the imbalances and injustices that characterize African societies and polities under pressure from monetized capitalism and domestic corruption. The figure of superfluity, excess, destruction or extravagance--concepts gathered together under the sign of "waste"--is a central thematic, symbolic, and formal feature of many postcolonial African works, and I suggest that literature functions in this context to document, critique, and offer alternatives to the culture of waste that predominates in political and social life on the continent.

The argument covers a range of geographical and historical ground, from the "excremental" preoccupations and stylistics of early postcolonial African fiction, to contemporary South Africa, where political anxieties about the relative superfluity of entire populations to the project of neoliberal development are articulated through the aesthetic challenges of representing the past while remaining open to productive futurity. Through chapters on excremental literature and the politics of allegory; corruption, debt and economy in Senegalese film; magical realism and inflation in Nigeria; and recycling and aesthetics in transitional South Africa, I argue for a reading of postcolonial African fiction as a mode of political ecology, an aesthetics that draws its energies directly from the problem of waste management figured in the works.

Drawing on theoretical perspectives from Walter Benjamin and postcolonial marxism to poststructuralist literary philosophy, the "new economic criticism," and psychoanalysis, I investigate how African artists themselves make sense of the continent's increasing superfluity to the global economy, its role only as "la poubelle"--the world's trash heap--where toxic waste and excess capital alike are sent to die.

This project examines how African diasporic writers and filmmakers from Zimbabwe, Martinique, Britain, and the United States inscribe into their works a sense of anticipation of release from subjection, as if to experience in advance the feeling of unequivocal bodily relief. Charting its appearance in both descriptive content as well as aesthetic form—such as metaphor, narrative structure, and aspects of cinematic editing—“Fugitive Time” shows how this recurring form of utopian time-consciousness distinct to African diasporic cultural expression evolves from the 18th century slave narrative to the contemporary novel, and how it mutates across disparate global geographies. In epic poetry, autobiography, experimental film, and historical novels, the project isolates this fugitive anticipation of the outside of black subjection and the persistent memory of violence that engenders it. In these works, utopia, however elusive, lies in that moment when the body at last finds release.

This dissertation examines a series of novels by Aminata Zaaria, Ken Bugul, Gaston-Paul Effa, Boubacar Boris Diop and Yolande Mukagasana. At the heart of my study is a problem that haunts much literary production and literary criticism about post-colonial Francophone African writing: the layers of distance and misunderstanding that often exist between readers and writers. Several of the authors in this study express frustration at the limited expectations that readers have of them, complaining that readers outside of the continent continue to read their novels solely in order to gain a grasp of socio-political "realities" of Africa. I propose a return to a select group of author's largely semi-autobiographical texts in order to better understand each writer's individual literary projects within the interdisciplinary framework of trauma studies. Interviews that I conducted with Senegalese and Cameroonian publishing directors, psychologists, sociologists and authors themselves offer an analysis of these texts within the context of broader social debates.

My first chapter focuses on Zaaria's La Nuit est tombée sur Dakar (2004) and Bugul's Le Baobab Fou (1983) and Cendres et Braises (1995) in order to examine intergenerational Senegalese semi-autobiographical representations of prostitution. My study ultimately finds that neither Senegalese society nor Zaaria and Bugul's narratives evidence healing through writing. Rather, both present literature as a "default" chosen because the authors found no one with whom they could initially share their stories face-to-face. Chapter Two hones in on Bugul's relationship with her mother, a painful theme revisited from one end of Bugul's semi-autobiographical oeuvre (Le Baobab Fou, 1982) to the other (De l'autre côté du regard, 2002). Chapter Three examines the trauma of parental loss in Gaston-Paul Effa's semi-autobiographical works, from Tout ce bleu (1996) to a more recent novel (Nous, les enfants de la tradition, 2008) in order to examine the evolution of Effa's personal identity quest and his extensive self-analysis over time in light of the author's permanent exile in France. My fourth chapter begins with a study of genocide survivor Yolande Mukagasana's recent narrative entitled N'aie pas peur de savoir (1999) in order to examine author/reader relationships in light of the often inconceivable trauma of genocide. I then move on to consider the ethics of speaking "for" genocide survivors by analyzing the well-known Senegalese author Boubacar Boris Diop's Murambi, le livre des ossements (2000) and the related Fest'Africa project. I end Chapter Four with a critique of Etoke's Melancholia africana: l'indéspensable dépassement de la condition noire (2010) in order to question whether or not sweeping theories of the various traumas experienced by members of Africa and its diaspora are in fact helpful in every context. Finally, I end my study with Effa's Voici le dernier jour du monde, which exhibits the interplay between autobiography, biography, fiction and the issue of literary violence.

I ultimately argue that a major difference between the "talking cure" of psychoanalysis and the process of seeking healing through literary narratives involves the question of audience. In the case of Sub-Saharan African literature, the author/reader relationship does not necessarily provide a safe space akin to the doctor/patient model in Freud's "talking cure." Therefore, I ultimately call for a closer analysis of the myriad ways by which authors are seeking healing and answers outside the realm of literature.

This paper examines how Beckett and Coetzee probe the limits of the human (physically, psychologically, spiritually, legally, politically) and compares and contrasts these two writers (who operate in a more-or-less allegorical land- and timescape) with Athol Fugard and his Boesman and Lena (which operates in a more particularized, apartheid-specific setting). The latter portion considers how K Sello Duiker's Thirteen Cents explores internal displacement and being on the fringes of personhood/humanity and reproduces a similar kind of circular mini-odyssey not unlike Coetzee's Michael K. Also of interest is Nixon's "environmentalism of the poor," in relation to the lightness of being that K aspires to--what is the very least one actually needs to sustain human life?

“Spaces of Order” argues that the African novel should be studied as a revolutionary form characterized by aesthetic innovations that are not comprehensible in terms of the novel’s European archive of forms. It does this by mapping an African spatial order that undermines the spatial problematic at the formal and ideological core of the novel—the split between a private, subjective interior, and an abstract, impersonal outside. The project opens with an examination of spatial fragmentation as figured in the “endless forest” of Amos Tutuola’s The Palmwine Drinkard (1952). The second chapter studies Chinua Achebe’s Things Fall Apart (1958) as a fictional world built around a peculiar category of space, the “evil forest,” which constitutes an African principle of order and modality of power. Chapter three returns to Tutuola via Ben Okri’s The Famished Road (1991) and shows how the dispersal of fragmentary spaces of exclusion and terror within the colonial African city helps us conceive of political imaginaries outside the nation and other forms of liberal political communities. The fourth chapter shows Nnedi Okorafor—in her 2014 science-fiction novel Lagoon—rewriting Things Fall Apart as an alien-encounter narrative in which Africa is center-stage of a planetary, multi-species drama. Spaces of Order is a study of the African novel as a new logic of world making altogether.