scholarly journals The Mythopoetics of Chinua Achebe’s Anthills of the Savannah

Author(s):  
John Aning ◽  
Confidence Gbolo Sanka ◽  
Francis Elsbend Kofigah

The objective of this paper is to investigate how Chinua Achebe uses myth making as an attempt to address the leadership problem of his country, Nigeria. Many writers have identified leadership as the greatest problem of many countries in Africa. Consequently, Achebe uses symbolism and a language full of violence to portray the levels of corruption and abuse of power in the novel.  In this paper, we present a myth criticism of Achebe’s Anthills of the Savannah by looking at how the novelist deconstructs Biblical and traditional stories to show that women should be given a greater political role alongside men to chart a new course of development. Achebe’s novel is dominated by the myth of the Pillar of Fire which he takes from the Bible and the Idemili myth which he takes from the traditions of his people. At the end of the deconstruction of these two myths, the only viable alternative left is the all-inclusive group led by the priestess of Idemili and hope is finally enshrined in the baby girl Amaechina. 

Author(s):  
Alison Milbank

Scottish fiction about the Reformation is concerned with the mechanics of historical change, which are rendered through a series of enchanted books and people discussed in Chapter 8. In the novel, The Monastery, describing the Dissolution and Reformation, Scott gothicizes the Bible as a magic book and the White Lady as its guardian to dramatize the mysterious nature of religious change, the dependence of the future on a Gothic past, and the need for interpretation. In Old Mortality, Scott’s protagonist escapes the frozen dualities of Covenanter and Claverhouse, revealing historical change itself as problematic in Humean terms and requiring a leap of faith. James Hogg contests this presentation of the Covenanters by re-enchanting them as supposed brownies, as mediators of history and nature, and in his Three Perils of Man reprises Scott’s wizard Michael Scott pitted against Roger Bacon and his ‘black book’ the Bible to present the Reformation as an eternal reality.


Author(s):  
Isobel Hurst

Epic occupied a prominent position as the highest test of poetic genius, yet any poet imprudent enough to attempt an epic would be faced with a daunting challenge. For a Victorian poet the attempt to rival Homer or Virgil involved complex considerations of form, theme, and history. The genre was traditionally associated with heroism and masculine strength, mythology, and the shaping of national identity, religion, and war, and with the poet’s own desire to compete with and surpass his predecessors much as epic heroes seek to prove their own supremacy. The reception of ancient epic was an ongoing concern in the period, since Homer in particular was cited as a model in literature, politics, and morality. Matthew Arnold’s prescriptions for translating Homer conveyed a sense of the responsibility involved in disseminating classical texts to a new readership. The Iliad was appropriated in debates on divorce, masculinity, authorship, and the historical criticism of the Bible. The Odyssey offered an alternative, novelistic version of Homeric epic, one which prioritized domesticity and highlighted the poem’s female characters. Some of the most influential creative responses to the epic tradition were not poems in twelve or twenty-four books but verse novels, dramatic monologues, or theatrical burlesques. Others took up the challenge of writing at epic length and addressing national concerns. For aspiring epic poets, there were many choices to be made: should poetry inhabit a mythological world, whether Arthurian (Tennyson’s Idylls of the King or Swinburne’s Tristram of Lyonesse) or Norse (William Morris’s Sigurd the Volsung), or a contemporary domain like that of Elizabeth Barrett Browning’s Aurora Leigh? Might the epic be used to intervene in religious controversies or political conflicts such as Chartism? Could a modern poet be the Virgil of the British Empire? Facing strong competition from the novel, ambitious Victorian poets chose to approach such questions and an astonishing range of themes in a form which evoked vast expanses of time and space, extraordinary physical and intellectual achievement, and literary renown. Yet to achieve recognition as an epic poet remains an unusual distinction. Despite recent critical attention to the proliferation of Victorian poems with epic aspirations, a small number of poems by Tennyson, Barrett Browning, and William Morris have continued to dominate accounts of the genre.


Author(s):  
Monika Mueller

This chapter argues that in his 1929 novel The White Witch of Rosehall Herbert G. de Lisser relies on Haitian voodoo combined with European vampirism to present the murderous “white witch” Annie Palmer—who is based on a historical figure—as an emblem of gender transgression and abuse of power. In addition to imbuing her with extraordinary, supernatural female power, de Lisser casts Annie Palmer as a European-Jamaican Creole. She is bolstered in her evil machinations both by the social status bestowed upon her by her white heritage and her acquired knowledge of African Caribbean culture. Thus, she also becomes a larger symbol of the colonial presence in the Caribbean. In the context of the period the novel was written in, Annie Palmer’s fusion of cultural traditions results in an evil hybridity that she cleverly uses to her own murderous advantage.


Literator ◽  
1993 ◽  
Vol 14 (2) ◽  
pp. 49-62
Author(s):  
M. J. Prins

The Bible and Christianity are the most important intertexts in the novels of Elsa Joubert. The purpose of this article is to examine the part played by these intertexts in Ons wag op die kaptein. To this end the relationship between certain passages of Scripture as well as some basic beliefs of Christianity and aspects of the novel are examined: the theme, Ana-Paula's attitude towards the people of Africa as well as to her white subordinates, Carlos' treatment of his labourers, the significance of the arrival of the ‘captain' and the reconciliation which takes place during the very last moments before this arrival. Finally a brief look is taken at the link between the above-mentioned intertexts and some of the leading motifs in the narrative.


2018 ◽  
Vol 68 (2) ◽  
pp. 233-251
Author(s):  
Sharon Kim

Caesar's Things is a semi-autobiographical novel combining modernist literary experimentation with narrative structures derived from the Bible. This unfinished work is seldom analyzed by literary scholars, in part because Fitzgerald's Christian conversion in the 1930s coincided with a mental breakdown, which made her faith and writing both suspect. Criticized as “incoherent,” the novel nonetheless becomes legible when Fitzgerald's religion is disentangled from madness and its contributions examined. The novel confesses the spiritual impoverishment of the Jazz Age protagonist, then seeks her redemption, healing the divide between the self and her soul, between the material world and the kingdom of God.


2013 ◽  
Vol 35 (2) ◽  
pp. 115-135
Author(s):  
Rob James

Abstract Scripture is a text designated to bear transcendent meaning. The text thus designated mediates the Transcendent Other for the believer. Since very early in the history of the Church, the Bible has fulfilled this role in Christianity. Now, there are indications that other texts, especially folklore, may begin to be used in a similar way to how the Bible is used. This paper explores such suggestions by seeing how they apply in the thought of various contemporary African theologians. Other texts and traditions do indeed seem to hold a similar status and there is one explicit call for traditional stories to be thought of as a ‘second canon.’ In the end, it seems unlikely we can use the term ‘scripture’ to describe these texts, although they are often used as such, or to mediate the transcendent in place of the Bible’s mediation.


Author(s):  
Yael Almog

The article investigates David Grossman’s To the End of the Land as an intervention into debates on the presence of myth in Israeli society. Do resonances of the Bible in Modern Hebrew perpetuate biblical narratives as constitutive to Israeli collective memory? Do literary references to the Bible dictate the rootedness of Hebrew speakers to the Land? Grossman’s novel discerns the implications of these questions for the political agency of individuals. It does so through the striking adaptation of a motif much frequented in Israeli literature: the Binding of Isaac. The prominent biblical myth is transformed in the novel through a set of interplays: the unusual enactment of the Akedah scene by a matriarch; original exegeses of biblical names; and the merging of several biblical narratives into the novel’s structure. The protagonists reveal their “awareness” of these interplays, when they reflect on the correspondence of their “lives” with various biblical narratives – whose divergence from one another enable them to negotiate the overdetermination of myth in political discourse. The article argues that the novel’s reflective stance on the role of myth in Israeli society is codependent on the philosophy of language that it develops. To the End of the Land features language acquisition, linguistic interferences with Israel’s main vernacular by other languages, word play and semiotic collapse. Through the presentation of linguistic utterances as contingent, associative, subjective and ever-changing, the identification with biblical narratives is rendered volatile. To the End of the Land questions the limits of Israeli literature in redefining the valence of the language in which it is written as well as the ability of literary texts to reshape major conditions for their own reception: collective memory and national motifs.


2019 ◽  
Author(s):  
A.K.M. Aminur Rashid

Being a postcolonial narrative, Things Fall Apart experiences a wide critical acclaim. From the pen of Chinua Achebe, the Igbo cultural complexity has come into being a theme that opens up a historical account of the clash of two cultures. Okonkwo, a very well-known public figure in his community falls under the threat of a new culture brought by the white missionaries preaching the gospels of the Christianity. After the arrival of the Christian culture, the first collision that takes place is the division at the individual, and then at the societal levels. When a number of the Igbo people, including Okonkwo’s son, change their religion, it creates chaos and confusions throughout the community. Although the Igbo people have a well-established way of life, the Europeans do not understand. That is why they show no respect to the cultural practices of the Igbo people. What Achebe delivers in the novel is that Africans are not savages and their societies are not mindless. The things fall apart because Okonkwo fails at the end to take his people back to the culture they all shared once. The sentiments the whites show to the blacks regarding the Christianity clearly recap the slave treatment the blacks were used to receive from the whites in the past. Achebe shows that the picture of the Africans portrayed in literature and histories are not real, but the picture was seen through the eyes of the Europeans. Consequently, Okonkwo hangs himself when he finds his established rules and orders are completely exiled by his own people and when he sees Igbo looses its honor by falling apart.


2020 ◽  
Vol 2 (3) ◽  
pp. 1
Author(s):  
Chandra Han

<span lang="EN-ID">Acts of the Apostles is unique in the Bible. It serves as the transition between the Gospel and the Epistles. For Christians, Acts of the Apostles is a historical book that presents the fact of how Christianity is then widespread. Within the historical issues in the studies of Acts, one creative approach is to classify Acts as a Greco-Roman novel that is highly fictional, a popular treatise for entertainment purposes. The aim of this paper is to examine the historicity of the Acts. The issues of the historicity of the text, the reliability of sources used by Luke, chronology, and data accuracy will be examined. Here, I will argue that Luke’s theological-historical perspective to explain the passage is still better than the novel perspective. I will also demonstrate that the theological principles derived from the novel perspective are strongly disputed compared to those of the theological-historical perspective. Only several theological principles of the text from both historical novel and theological-historical perspective will be presented.</span>


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