living in the space between
Kilimanjaro’s broad shoulders
[too broad to see without a panning view]
on an oasis of glacial melt
runoff that grows a plume of vivid green
amid the red-brown savannah lands
where dust devils daily form
below the equatorial belt
and when the runoff runs out
there’ll be no time to run
Out: October 6, 2020
As Homer did for the Greeks, Ngũgĩ wa Thiong’o does for the Gĩkũyũ people, using epic poetry to convey morals by way of gripping stories that are rich in both action and symbolism. The story revolves around a slew of suitors who travel from near and far with interest in the gorgeous and talented daughters of Gĩkũyũ and Mũmbi – the daughters being the titular “perfect nine.” [Lest one take the allusion to Homer too far, the problem faced in this story is not how to be rid of the suitors, but how to find the best of them and have the daughters each have a husband she desires. Also, in the case of this myth, the answer to the question of how to deal with the suitors is not to murder them all — on the contrary, discouraging the use of violence as a problem-solving tool is among the major morals taught throughout this work.]
I’ve long been meaning to read works by Ngũgĩ wa Thiong’o. I have a policy of reading literature from each country I visit, and when one looks into literature from Kenya his name stands above all others. He’s not merely one of the major figures in Kenyan literature, but of African and global literature as well. However, before I got around to reading one of his novels, I was lucky to have the opportunity to read his latest work, which is due out in the fall of 2020.
The story takes the Nine and their prospective suitors on a journey of adventure that will test their mettle as they carry out a mission, traveling through perilous territory that Gĩkũyũ and Mũmbi once traversed, themselves. As in Greek and Norse Mythology, the enemies are often supernatural, as is necessary given how capable the Nine are shown to be. Most of the suitors – certainly the ones that live through the early adventures — are no slouches themselves.
The morals that are conveyed through the story are non-violence (whenever possible), opposition to misogyny and patriarchal norms, a variety of virtuous attitudes and actions, and a kind of tribal attitude. By tribal attitude, I don’t mean tribalistic in the sense that that they suggest attacking or even denigrating those of other tribes, but Gĩkũyũ and Mũmbi insist that all the suitors and daughters live nearby — with none allowed to return to the homeland of the suitors. However, as this plays out in the latter part of the story in a way that I’ll leave to the reader to discover, there is an opportunity for learning that modifies the strong tribal norm. [It also leads to the teaching of another important virtue which is to avoid the “you’re dead to me” attitude that one often sees in stories when two parties are at loggerheads.]
I was fascinated by this work. Because — in the manner of mythology — it has some preliminaries to get through at the start, it felt a little slow out of the gates. [Though it was much quicker to delve into the adventure than were the early chapters of “The Odyssey” in which Telemachus goes out looking for his father.] So, don’t worry, the story gets into a taught journey of heroes in no time.
I highly recommend this book for readers of fiction and mythology.