03/27/2007
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MUNTU CRITIQUE by John Midega
Muntu is a play that takes a broad sweep of the African continent's experience historically right from the pre-colonial times right through the colonial period to the fight for independence up until independence proceeding thereafter to the post-independent period and the contemporary time. To that extent Muntu is an epic drama. Joe De Graft does with the theatre medium what other text books and academic journals have done with the history of Africa: he presents the history, philosophy, politics, economics and culture of the African continent in drama form. Muntu has been referred to as an epic drama of classical proportions.
According to the blurb, the play "skillfully depicts the rise of Africa from its mythical origins through centuries of upheaval; the Scramble for Africa, the Slave trade and the more recent struggle for independence."
These stages are represented in the experiences of Muntu's children who begin from state of innocence as they gradually fall apart, partly due to themselves but also because of external forces which confront them. This, in the end leads to civilian and military dictatorships. We see the new independent government, as represented in some of the sons who have taken power and area now leading with an iron fist. Indeed, they also rule in cahoots with the former colonialists, resulting in some form of neo-colonialism. One notes Africa ruled as a puppet state belonging to the imperial powers from European countries. Muntu is a play which is relevant to the contemporary and future Africa in its concern for African betterment and the survival of African civilization and values.
The play deals with issues that are of great relevance to the contemporary African society. These can be seen as represented in the events taking place in the text. The play can be looked at broadly as dealing with governance and leadership. Right from the start, there is some suggestion that there was serenity, peace and cordial living amongst communities in the African society. One notes that the community lives in peace and harmony at the beginning. Muntu is constantly invoking the counsel of the divine. He calls upon Odomankoma and Nyambe and other divine deities. He has cultivated this lifestyle to his children; the result is that every activity that they engage in is punctuated by prayer and giving thanks and praises unto God. Infact, the style and language used in the introductory parts is so sagacious and religious- it adopts the creational Biblical story language. The play starts with a very serene phrase, "The Earth". The stage directions use the liturgical language, "Let them " (p 1), "Let there be "(p 3), "Let Muntu " (p 4) "Let him now pour " (p 4), "Let the children begin to set down " (p 6), "Let them not carry any weapons." (p 13) etc.
Besides, there is great element of peace and spirituality enhanced by the presence of the Divine Drummer, a central character who holds communion with God. It is also emphasized that these people come in peace.
Moreover, the plot of the first part of the play adopts the structure of the Biblical creation story. We learn what happened on the First day, what happened on the third day, the fourth day, fifth, sixth and seventh day, in that order. This structure, with the other aspects mentioned above, elevate this society to some dignified level. It gives the story a serious and solemn feel and this is to suggest the dignity and religiosity of the traditional African society- a far cry from what we have in contemporary society.
At the start of the play, also, we note the sense of unity that characterized traditional African society. This is symbolically represented in various ways. For instance, the three smaller trees on stage have their arms "all reaching - - outwards and towards one another". One may need to compare this sense of unity, in the play, in the traditional society with what obtains later in the play. This easily corresponds with the African experience where contemporary society is so much riddled with strife, intolerance and suspicion arising out of various factors including misguided politics and prejudices amongst different ethnic communities.
Muntu's children, on their part are very obedient and respectful of whatever he says and advises. This is useful for contemporary society where respect is so much needed across generations.
Muntu's language shows a lot of poetic serenity. Indeed the actor playing this role should have that sage authority whose speech reassures when it intends to and also frightens when it intends to. We, for instance, note the poetic serenity and sense of solace that accompanies the utterance on page 5:
Muntu: Some things we do not know,
But this we know:
Death shall not dare us
While we think on Life;
Life shall not fail us
While we keep Odomankoma's Law;
Harmony in all we say and do
Truth in our hearts
The one word on our lips:
Peace and goodwill to all mankind.
All in all one notes a very unified and loving community in the opening of the play. This is representative of the African traditional society before internal strife and internecine wars came in. People respected each other and lived together in peace, love and harmony. However, amidst all this serenity and seeming peace is some hint of strife. On page 9 Muntu says, "That is because there still are men greedy enough to want to take of Nyambe's sky food more than they can eat." Therefore, already hinted at is that there are bad men, men who are greedy. Somehow, Muntu is prophetic of contemporary times when people will stop at nothing in the act of, for instance, grabbing land, amassing wealth irresponsibly and hiking their own salaries (as the MPs) do at the expense of the common and poor man.
Further prediction of contemporary strife and squabbles like the so called ethnic clashes are also hinted at. On page 10, Muntu says:
They sleep, unmindful of trials yet ahead:
Brother in hostile competition against brother,
Sister set in jealous rivalry against sister:
All in violent strife and conflict!
Yet there is hope-
If you would but come again nearer,
O Nyambe!
But mankind runs to madness with greed,
In endless circles mad with greed!
The open spaces of the world congested,
Fresh streams and rivers dead with waste,
Forests once fecund to cinder turning,
All animate things threatened with death!
Death on the open ways
Death on the threshold
Death in the secret places of our loins
Death in our very souls!
The speech above predicts the internecine rivalries and ethnic jealousies characteristic of present Kenya. Sometimes, this has led to tribal clashes/ ethnic clashes and land clashes. There has also been a lot of competition over the few resources, for example water points and others. Communities in the current dispensation have fought each other and there have been massacres between communities as predicted by Muntu. Interestingly, some people feel, these clashes can be stopped by the government.
Also predicted is the environmental pollution characteristic of contemporary society. Many towns and cities, rivers, lakes and oceans have been waste dumping areas. They include Nairobi River and Lake Victoria, which have been reported as having alarming pollution levels. When Muntu speaks of congested open spaces, he does not only speak about land grabbing but also makes penetrating remarks about environmental pollution in the sense of unplanned structures put up in any ungazetted open spaces. Indeed, former and successive governments have not had any problem taking over recreational parks and putting up multi-storeyed buildings which make our cities look like concrete jungles. So-called private developers have even been tolerated when they grab cemeteries and game reserves.
Initially, the Muntu children used to talk with one voice. This is symbolized on the stage instructions on page 11: there is silence and a single cock-crow. This suggests a unity of purpose, which is absent in contemporary society as is also represented in the sense of individualism that characterizes the Muntu children as the play progresses. Muntu also accepts and heeds the First Son's wise counsel. This is very important for our leaders who are a one-man show kind of outfit. Our current leaders seem to be the experts in everything and do not take their juniors' counsel positively. One notes the invocation by Muntu, "Speak now, eldest of my son, What counsel have you for us today?" Muntu later also gives respect to his eldest daughter: "You have spoken well, Eldest Son; It is now your turn to speak, Eldest daughter." The play recognizes gender equity and gives leadership roles to females. Our regimes need to learn from this, as currently there is very little female empowerment, inspite of our governments mouthing this quite so often. Women are still denied leadership positions and their counsel is not often recognized. Muntu's leadership contrasts with our contemporary male chauvinist governments.
It is instructive that when Muntu wants to leave "for the mist" he prepares his children about this great event. This easily equates to a leader taking leave and preparing for his succession, what most of our leaders do not practice. Our leaders want to hang onto power eternally, despite their age and failing health. Many examples abound. Muntu's example is exemplary and our leaders should learn from this, so that they can honourably make their exit and leave coming generations to take over the mantle of power, after preparing them thus. Muntu says:
For my spirit begins to speak to me
Of a journey I too must make soon.
A journey that every man must make
But from which no man may return.
All men must journey on into the mist-
(p 15)
It is significant that when the Second Son comes back from his trip, he comes carrying a short stabbing spear as well as the longest throwing spear and the longest bow of all. We witness in him something of the "coming warrior- disdainful pride and strength, an air of command." (p 18). This is representative of war. Meanwhile the Third Son comes along carrying two elephant tusks. This is representative of the coming wanton destruction of natural resources, specifically poaching. This is a society which is now deteriorating from its original ideals. Somehow suggested is that our society's degeneration started off with such seemingly small things.
Subservience which ahs led to our current sycophancy is represented when we see the Second Son going down on his knees to Muntu who motions him to stand up. Muntu hates idle subservience and idle loyalty. Interestingly this is something our contemporary leaders relish.
The Second Son also comes with a new air of authority and a vengeful attitude. We observe how he answers his Third Sister on page 19: "Out there in the world a man must learn not only to make friends, but also to fight his enemies and destroy them." This is a society of survival for the fittest. Indeed when Kenyan politicians enter into politics, they discover that they have more enemies than friends and this is partial reason for their selfishness and vindictiveness.
The Second Son's complete turn about from Muntu's ideals is dramatically presented when they are praying. The stage directions read: "Suddenly, like lightning from nowhere, the Second Son flashes out of the circle, his long spear raised." (p 23). This suggests rebellion from a set order of doing things to the culmination of a violent reign. Implicitly suggested when Muntu departs at this time, is that the times we are living in are so fast and rough that the old order cannot fit in. Muntu departs, symbolically from this new age, an age in which people seize power forcefully. Coups and coup de tats have been typical of most African states, as exemplified in the Second Son's behaviour.
The Second Son is symbolic of leaders who sell their people into slavery. Note how he sells away his sisters to his Neighbour friends. This is some sort of civil strife or ethnic wars- the kind that beset African communities, even in the pre-colonial times. The Second Son is driven away into exile by the First Son. This is quite symbolic and it is this that sets the stage for ensuing events, which will disintegrate the Muntu family further.
A significant event in the play is the arrival of the Watermen. Symbolically, these represent the Europeans, in their various manifestations. The First Waterman is a Christian missionary, the Second Waterman is an explorer merchant, the third Waterman is an imperialist colonialist and the fourth is an industrialist. The Muntu children are shortchanged of their religion, daughters, land and resources by the European arrivants. It is because of various factors including their naiveté and the fact that the Europeans have superior resources. The Watermen are welcome especially by the First Son who later is to watch them disintegrating them further and exploiting their resources tremendously. To a large extent, Muntu's children are also overwhelmed as the Watermen take advantage of their strife which it is the First Son who reports to them. This may be similar to some African leaders seeking solutions from abroad to solve their own home problems. People should look for home grown solutions to their home problems and not seek solutions from outsiders who will often take advantage of the situation.
Later, the Desert men, representing the Arabs arrive. They together with the Watermen exploit Muntu's household by trading in their resources with these new foreigners. What transpires is general chaos and more disintegration of the Muntu family. The colonial rule over Muntu's children is symbolically complete when one of the Watermen sits on Muntu's stool of authority. This however results in some form of rebellion which is representative of the African's agitation for independence. There is some revolution and the white men are chased away. However the First Son is still tolerant and forgiving. He says:
The Waterman is still welcome among us;
But all the land the Waterman has taken-
Staked off the common land,
Alienated for his own selfish benefit-
All that land we take back
For the common good.
After the white man has been vanquished Muntu's children who had gone abroad also return back to their homeland. They have had varied experiences out there and each comes with his own ideology about the situation in which they are in. This is now the post colonial experience where self leadership is on, with the First Son as the one in charge. His authority is seen in the role he plays in uniting the Muntu children and in his pronouncements too.
The Muntu children at this time live the contemporary lifestyle which is currently where we are in. Various themes come in. They include the following:
Military coups, corruption and state inefficiency, state violence, tyranny and a lot of other ills besetting the African government and the role of the mass media ( represented in Either-Neither Man) in sensitizing or brainwashing people. The Either-Neither-Man confesses thus:
I can negotiate and I can remove obstacles discreetly;
Whoever pays me well enough,
That's the man I serve!
This means that we have to be very keen of media messages and interpret them intelligently so that we do not act irresponsibly due to media misinformation. There have been cases in Kenya where the government has used some media houses to spread certain falsehoods and propaganda.
The Third Son is from America and this is represented in the type of English he speaks. The Second Daughter is from the Communist world. The Fifth Son is a scholar mouthing a lot of scholarly issues; he thinks about scientific and sociological problems of his community. The Fifth Son gives one of the longest speeches which is characteristic of academic discourse.
The Second Son's advent is truly symbolic of a military take-over. The play deals with issues which are of great significance to the current Kenya ahead of a general election. In the play are handled several relevant issues including corruption, government inefficiency, nepotism, state violence, tyranny, dictatorship and general exploitation of the nation's resources. Gender disparity is also hinted at in the play. This is seen in the way the sisters are handled by the men folk. They are easily traded off to foreigners This is conveyed majorly through the characters.
An intransigent regime is perfectly illustrated in the kind of leadership that the Second Son offers. It is leadership which is full of injustice and violation of human rights. If anything, he took power forcefully.
Against the backdrop of all this is the visionary suggestion that society can still get visionary leaders who offer tremendous hope, as represented in the mystical personality of Nana. Muntu suggests that it is important for deliverers to have some element of spirituality, like Nana. An alternative leadership devoid of spirituality or divinity is destructive, as already seen in the regime of the Second Son.
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