Electronic Theses and Dissertations (PhDs)

Permanent URI for this collection

https://hdl.handle.net/10539/37993

Browse

Browsing Electronic Theses and Dissertations (PhDs) by Keyword "Collector of Treasures"

Now showing 1 - 1 of 1
  • Thumbnail Image
    Item
    “People is people”: African personhood in the works of Bessie Head
    (University of the Witwatersrand, Johannesburg, 2023-08) Castrillón, Gloria Ledger; Hofmeyr, Isabel
    From the vantage point of Bessie Head’s oeuvre as a whole, I trace the development of her approach to personhood. Rooted in a post-oppositional view of love expressed as acts of ubuntu, she develops a new paradigm of African personhood distinct from western conceptions of the person. In Nguni languages, ubuntu is the term given to the view that personhood derives from a network of relationships, encapsulated in the saying “I am because you are; we are because you are” (Ogude, 2018, p. 1, emphasis in original). Rejecting the forms of literary and political protest of her time and focusing on the rural context, Head applies three narrative tools to lever change. These are, love-based relationships between individuals; love as acts of ubuntu between people; and sage philosophers who mediate history, embedding Head’s view of personhood in Africa’s history. Chapter 1 places Head’s works in context and sets out the parameters of the relationship between law and human rights. The chapter examines the post-oppositional approach which informs Head’s attempts to deviate from binary-based views of tradition and progress, western and African, from which she proposes her particular view of African personhood. Chapter 2 examines Head’s life, works and critical reception. Chapter 3 examines human rights with specific reference to South Africa’s Freedom Charter. The Charter and the political pressures surrounding its generation were central to Head’s contemporaries’ protest literature. Head rejects this genre, so the chapter also surveys her political outlook. In Chapter 4, the roots of Head’s re-envisioning are examined in The Cardinals and When Rain Clouds Gather. In these early novels, Head uses love as the stimulus for personal and communal change. In The Cardinals, love is individual, and change is limited to two characters. In When Rain Clouds Gather, love expands in scope and, realised through acts of ubuntu, provides the foundation for the marriages and other individual relationships. Together, these enable the realisation of personhood in the context of community. In Chapter 5, the operation of love extends further in Maru and A Question of Power. In Maru, love is tasked with overturning the foundations of racism and reversing the tyranny of tribal, hereditary supremacy. In A Question of Power, love is set against its biggest foe: evil and Satan. By the end, however, it is clear it is unable to perform the transformative social work Head assigns it. Thus, in the last three books, she galvanizes a set of semi-fictional, semi-historical sage philosophers whose words and actions typify her post-oppositional reconceptualisation of Serowe’s history. Chapter 6 examines the liminal position of The Collector of Treasures as it bridges the transition from the first four to the last two texts. In it, diverse storytellers debate the incongruities and ambiguities in the African and western traditions. Chapter 7 examines how Head’s sages become more overt spokespeople for her argument that change is essentially African and animated by love and ubuntu will give rise to an African personhood. In Serowe: Village of the Rain Wind, Khama the Great, Tshekedi Khama and Patrick van Rensburg are actualised African persons as they effect love-grounded, ubuntu motivated change, creating the basis of Africa’s future. In A Bewitched Crossroad, Head uses the fictional interpolations of her most developed sage, Sebina, to mine both the ‘real’ history of Southern Africa and western ways to develop a post-oppositional African vision. In the Chapter 8, Head’s efforts to breathe life into a new ‘race’ of Africans are summed up. Head proposes that ‘African’ is not defined by race, colour or ethnic identity, but by post-oppositional responses, the ability to transform the lives of others, and leadership qualities needed for the future. Identifying the common thread across the texts clarifies Head’s articulation personhood as embedded in Africanness and not in the western presumptions underpinning the novel form.