By Andrew Apter
Even inside anthropology, a self-discipline that strives to beat misrepresentations of peoples and cultures, colonialist depictions of the so-called darkish Continent run deep. The grand narratives, tribal tropes, distorted pictures, and “natural” histories that cast the principles of discourse approximately Africa stay firmly entrenched. In past phrases, Andrew Apter explores how anthropology can come to phrases with the “colonial library” and start to enhance an ethnographic perform that transcends the politics of Africa’s imperial past.The manner out of the colonial library, Apter argues, is through hearing severe discourses in Africa that reframe the social and political contexts during which they're embedded. Apter develops a version of serious enterprise, targeting a number of language genres in Africa located in rituals that rework sociopolitical kin through self-consciously deploying the facility of language itself. to damage the cycle of Western illusions in discursive buildings of Africa, he indicates, we needs to hearken to African voices in ways in which are culturally and in the community expert. In doing so, Apter brings forth what provides to be a robust and influential thought in modern anthropology.
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Additional info for Beyond Words: Discourse and Critical Agency in Africa
Beidelman explains that the pummeling is supposed to loosen the beast's potent attributes and that certain of its organs—especially its lower lip and gall bladder—give power to the king. 57 the male beast, but castrated, its distinctive sexual attribute is removed. By and not the king who is divine" (129). The king himselfis frail: "His personal large black ox is pummeled nearly to death by undressed warriors and then REBELLION The ox itself is anomalous: black, it possesses the heavy, "dark" potency of perpetual office of authority over and above the holder: "it is the kingship and those whose embodying objects are burned" (378).
Female" voice in a male ritual complex brings the gender contrast into bold relief. Flynn (19971, into the production of Oroyeye texts, but I had no access. 8. It is likely that Oro Efe and Oroyeye represent varieties of the Oro cult more generally, however, reveals that women traders are in fact significantly involved with Oro cults. CHAPTER FOUR It I SOU U RS I'. ITS l> I S t*. I. <> S V K F. » lyeye, the spiritual grandmother of the cult, who is described by some as OTUN V s' -■"'" 0G3Es. IYE • , guardian spirit who harnesses the powers of unbridled witchcraft to punish i i offenders and protect the community.
The separation and recombination of the king and his office is further represented by the sequence of praise-dispraise-praise that marks the ritual's processual form. Praise validates the authority of the king by fusing, so to speak, the attributes of his person with the values of high office. Dispraise, within the symbolic scheme sketched so far, marks, by way of a contrast, the separation of the king from his office. As an illocutionary act, a behabitive (Austin 1962,152) to be precise, it blatantly denies the formal authority of high office, addressing instead the king's person in familiar, disrespectful, even obscene terms.
Beyond Words: Discourse and Critical Agency in Africa by Andrew Apter