Further Readings
Asante, M. K. (1998).The Afrocentric Idea(Rev. & exp.
2nd ed.). Philadelphia: Temple University Press.
Dasylva, A. O. (1999).Classificatory Paradigms in
African Oral Narratives. Ibadan, Nigeria: Ibadan
Cultural Studies Group, University of Ibadan.
Loucou, J.-N. (1994).La tradition orale africaine: Guide
méthodologique. Abidjan, Côte d’Ivoire: Neter.
ORAL TRADITION
The oral tradition, also termedoral literatureor
orature, refers to a wide body of oral discourse
encompassing every subject and in every type of
expression created by a people. The oral tradition
is an art form that can be analyzed in accordance
withanapprovedandrecognizedsetoftraditional
standards.ThenatureoftheAfricanoraltradition
is drawn from African belief systems and tradi-
tions. Consequently, African orature conforms to
a specific African style of speech making.
The oral tradition is the complex corpus of
verbal or spoken art created for the purpose
of remembering the past based on the people’s
ideas, beliefs, symbols, assumptions, attitudes,
and sentiments. There are three main categories
of orature—literary, historical, and erudite. The
literary includes poetic genres, divination poems,
and songs. It also includes proverbs, parables,
and incantations. The historical includes narra-
tives based on myths, legends, and historical
playsorepics.Asfortheeruditecategory,itencom-
passes secret formulas, prayers, and any corpus
of an esoteric nature.
The poet serves many functions in traditional
African society. The griotor court poet for the
Mandika of West Africa was charged with not
only singing the ruler’s praises, but also docu-
mentingthroughsongshistoricaleventssurround-
ing the royal or ruling family. He is also the
linguistorspokesmanfortheking.Theumusiziof
the Rwanda in Central Africa, theimbongiof the
ZuluinSouthernAfrica,andpoetsinotherethnic
groups all served the same purpose. Divine king-
ship is an important institution in many African
cultures.Divinekingshipisthebeliefthattheking
is the physical representation of God. This belief
can be found among the people of ancient Nubia
and Kemet, as well as peoples in Southern,
Central, East, and West Africa. In this way, griots
perform an important religious function. History
and religion merge for the griot, who has the
responsibility of documenting the history of the
royal family.
Ever present in traditional African orature is
the productive power ofNommo—the Word. The
African poet commands things by using words
according to traditional African philosophy. Not
only are these “magical” poets used at the discre-
tionofroyalty,butothersconsultthemaswell.For
example, goldsmiths often call on poets to work
their “word-magic” for the creation of their art.
Most African languages are strictly oral lan-
guages. This is primarily due to the fact that
spoken language or the oral tradition is para-
mount throughout African culture. Because reli-
gion permeates African society, religion and the
oral tradition have forged a symbiotic relation-
ship. Rituals and ceremonies are performed by
trained individuals who learned their craft
through the oral tradition.
While appreciating the oral skill of the poet,
Africans recognize their orature and its perfor-
mance(onecannothaveonewithouttheother)as
a functional part of society. The purpose of ora-
ture is not merely to entertain or appeal to emo-
tions or physical senses, but to enlighten and stir
the audience into some productive action or initi-
ate or facilitate spiritual action.
African orature does not departmentalize litera-
ture into poetry, prose, and drama, but just lan-
guage use by the speaker or poet. Examples of the
use of language rooted in the indigenous African
culture are copious. This is important because it
demonstratesthatthereisnolinedrawnbetweena
speech act and a performance in African com-
munities.Theyareoneandthesame.Tospeakisto
perform. Traditional African literature, or African
orature, exists alongside or within African lan-
guages. It is not compartmentalized into separate
and distinct categories. Thus, the whole notion
of public speaking or rhetoric is not separated
from performance. Therefore, when we discuss the
African oral tradition, we are speaking of artistic
verbal expression and its performance in the form
ofpoems,songs,proverbs,myths,legends,incanta-
tions, sermonizing, lecturing, testifying, signifying,
and other modes based on a complex worldviewOral Tradition 499