Hostname: page-component-cd9895bd7-8ctnn Total loading time: 0 Render date: 2024-12-23T08:45:02.922Z Has data issue: false hasContentIssue false

Stanlake Samkange’s Insufferable Zimbabwe: Distanciating Trauma from the Novel to Philosophy

Published online by Cambridge University Press:  23 April 2021

Abstract

This article theorizes the Zimbabwean writer Stanlake Samkange’s turn from the novel to philosophy as an effort to circumvent the representational pressure exerted by African cultural traumatization. In breaking with the novel form to coauthor a philosophical treatise called Hunhuism or Ubuntuism in the same year as Zimbabwe achieves independence (1980), Samkange advances a comportment-based, deontological alternative to the psychic or subjective model of personhood that anchors trauma theory. Revisiting the progression from his most achieved novel, The Mourned One, to Hunhuism or Ubuntuism thus offers fresh insight into the range of options available to independence-era writers for representing the relationship between African individuality and collectivity. At the same time, it suggests a complementary and overlooked relationship between novelistic and philosophical forms in an African context.

Type
Article
Copyright
© The Author(s), 2021. Published by Cambridge University Press

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 Samkange, Stanlake, The Mourned One (London: Heinemann, 1975), 2 Google Scholar.

2 Samkange, The Mourned One, 1.

3 Seltzer, Mark, “Wound Culture: Trauma in the Pathological Public Sphere,October 80 (1997): 326 CrossRefGoogle Scholar.

4 Samkange, The Mourned One, 2.

5 Ranger, Terence, Are We Not Also Men? The Samkange Family and African Politics in Zimbabwe 1920–64 (Harare, Zimbabwe: Baobob Press, 1995), 203 Google ScholarPubMed.

6 Ranger, Are We Not Also Men?, 144.

7 Ranger, Are We Not Also Men?, 144.

8 Flora Veit-Wild, Teachers, Preachers, Non-Believers: A Social History of Zimbabwean Literature (Hans Zell Publishers, 1992), 66.

9 Veit-Wild, Teachers, Preachers, Non-Believers, 17.

10 François Laruelle, General Theory of Victims, trans. Jessie Hock and Alex Dubilet (Polity Press, 2015), 1.

11 Jeffrey C. Alexander, “Toward a Theory of Cultural Trauma,” in Cultural Trauma and Collective Identity, eds. Jeffrey C. Alexander, et al. (University of California Press, 2004), 1–16, esp. 1.

12 Kurtz, J. Roger, “Literature, Trauma, and the African Moral Imagination,Journal of Contemporary African Studies 32.4 (2014): 421–35, esp. 422CrossRefGoogle Scholar.

13 Kurtz, “Literature, Trauma, and the African Moral Imagination,” 425–26.

14 Alexander, “Toward a Theory of Cultural Trauma,” 5.

15 Kansteiner, Wulf, “Genealogy of a Category Mistake: A Critical Intellectual History of the Cultural Trauma Metaphor,Rethinking History 8.2 (2004): 193221, esp. 205CrossRefGoogle Scholar.

16 Rothberg, Michael, “Decolonizing Trauma Studies: A Response,Studies in the Novel 40.1 (2008): 224–34, esp. 226CrossRefGoogle Scholar.

17 Rothberg, “Decolonizing Trauma Studies: A Response,” 229.

18 Leys, Ruth and Goldman, Marlene, “Navigating the Genealogies of Trauma, Guilt, and Affect: An Interview with Ruth Leys,University of Toronto Quarterly 79.2 (2010): 656–79, esp. 666CrossRefGoogle Scholar.

19 Leys and Goldman, “Navigating the Genealogies of Trauma, Guilt, and Affect: An Interview with Ruth Leys,” 668.

20 Leys and Goldman, “Navigating the Genealogies of Trauma, Guilt, and Affect: An Interview with Ruth Leys,” 668.

21 Serpell, Namwali, “The Banality of Empathy,The New York Review of Books Daily, March 2, 2019 Google Scholar.

22 Scott, Joan W, “The Evidence of Experience,Critical Inquiry 17.4 (1991): 773–97, esp. 777CrossRefGoogle Scholar.

23 Quayson, Ato, “Symbolization Compulsion: Testing a Psychoanalytical Category on Postcolonial African Literature,University of Toronto Quarterly 73.2 (2004): 754–72, esp. 766CrossRefGoogle Scholar.

24 Marechera, Dambudzo, Black Sunlight (Portsmouth, NH: Heinemann, 1980), 34 Google Scholar.

25 Habermas, Jurgen, The Structural Transformation of the Public Sphere: An Inquiry into a Category of Bourgeois Society (Cambridge, MA: MIT Press, 1991), 179 Google Scholar.

26 Warner, Michael, “The Mass Public and the Mass Subject,Habermas and the Public Sphere, ed. Calhoun, Craig (Cambridge, MA: MIT Press, 1992), 377401, esp. 382Google Scholar.

27 Warner, “The Mass Public and the Mass Subject,” 382.

28 Warner, “The Mass Public and the Mass Subject,” 382.

29 Stanlake Samkange with Tommie Marie Samkange, Hunhuism or Ubuntuism: A Zimbabwe Indigenous Political Philosophy (Salisbury [Harare]: Graham Publishers, 1980), 79.

30 Samkange with Samkange, Hunhuism or Ubuntuism, 39. Following Tarisayi A. Chimuka’s essay “Ethics Among the Shona,” the Shona word kuenzanisa/kuenzaisa would best correspond to this sense of “justice conceived as fairness”; see Zambezia 281 (2001): 23–37, esp. 34. I think it is worth adding here that kuenzanisa can also be translated as “to compare.” Interestingly, Chimuka then follows Herbert Chimhundu in seeing the Shona tendency to offer proverbs in contradictory pairs as evidence of a cultural bias toward moderation (ibid.).

31 Kyla Wazana Tompkins and Tavia Nyong’o. “Eleven Thesis on Civility,” Social Text online, July 11, 2018.

32 For an informed and extremely clear discussion of civility’s fraught position in African and decolonial studies, see the philosopher Olufemi O. Taiwo’s recent essay for the American Philosophical Association website, “What Incivility Gets Us (And What It Doesn’t).” Official blog of the American Philosophical Association, September 3, 2019.

33 Seltzer, “Wound Culture: Trauma in the Pathological Public Sphere,” 4.

34 Samkange, Stanlake, On Trial for My Country (London: Heinemann, 1966), 8 Google Scholar.

35 Samkange, The Mourned One, 1.

36 Samkange, The Mourned One, 4.

37 Samkange, The Mourned One, 4.

38 Samkange, The Mourned One, 4–5.

39 Mbongeni Malaba, “‘A Series of Seemings’: Inclusion and Exclusion in the Religious Environment Explored in Stanlake Samkange’s The Mourned One and Charles Mungoshi’s‘Sacrifice,” Current Writing 24.2 (2012): 177–85, esp. 180.

40 Samkange, The Mourned One, 11.

41 Samkange, The Mourned One, 16.

42 Samkange, The Mourned One, 17.

43 See, for example, Neil ten Kortenaar’s chapter “Doubles and Others in Two Zimbabwean Novels” in Contemporary African Fiction, ed. Derek Wright (Bayreuth: Bayreuth African Studies, 1997), 19–41.

44 Ranka Primorac, The Place of Tears: The Novel and Politics in Modern Zimbabwe (London and New York: Tauris, 2006), 61.

45 Samkange, The Mourned One, 66.

46 Samkange, The Mourned One, 58–61.

47 Samkange, The Mourned One, 62.

48 Samkange, The Mourned One, 62.

49 James Graham, Land and Nationalism in Fictions from Southern Africa (New York: Routledge, 2009), 23.

50 Muponde, Robert, Some Kinds of Childhood: Images of History and Resistance in Zimbabwean Literature (Trenton, NJ: Africa World Press, 2015), 55 Google Scholar.

51 Muponde, Some Kinds of Childhood, 4.

52 Samkange, The Mourned One, 120–21.

53 Samkange, The Mourned One, 96.

54 Samkange, The Mourned One, 106.

55 Graham, Land and Nationalism in Fictions from Southern Africa, 29.

56 Graham, Land and Nationalism in Fictions from Southern Africa, 21.

57 Samkange, The Mourned One, 90.

58 Samkange, The Mourned One, 90.

59 Samkange, The Mourned One, 145.

60 Samkange, The Mourned One, 145.

61 Samkange, The Mourned One, 146.

62 Samkange with Samkange, Hunhuism or Ubuntuism, 9.

63 Samkange with Samkange, Hunhuism or Ubuntuism, 10.

64 Samkange with Samkange, Hunhuism or Ubuntuism, 14.

65 Samkange with Samkange, Hunhuism or Ubuntuism, 14.

66 Samkange with Samkange, Hunhuism or Ubuntuism, 15.

67 Samkange with Samkange, Hunhuism or Ubuntuism, 15.

68 The kingdom or empire of Mutapa, often written elsewhere Mwenemutapa, lasted from 1430 to 1760, and the Rozwi empire, which emerged from Mwenemutapa, from 1684 to 1834. The Samkanges’ main purpose in introducing them is to show the diverse origins of what is collectively referred to as “Shona” culture.

69 Samkange with Samkange, Hunhuism or Ubuntuism, 34.

70 Samkange with Samkange, Hunhuism or Ubuntuism, 35.

71 Mudimbe, V. Y, The Invention of Africa: Gnosis, Philosophy, and the Order of Knowledge (England and New York: James Currey, 1988), 146 Google Scholar.

72 Mudimbe, The Invention of Africa, 171.

73 Samkange with Samkange, Hunhuism or Ubuntuism, 39.

74 Samkange with Samkange, Hunhuism or Ubuntuism, 40.

75 Samkange with Samkange, Hunhuism or Ubuntuism, 38.

76 Magosvongwe, Ruby, “Shona Philosophy of Unhu/Hunhu and Its Onomastics in Selected Fictional Narratives,Journal of the African Literature Association 10.2 (2016): 158–75, esp. 159CrossRefGoogle Scholar.

77 Magosvongwe, “Shona Philosophy of Unhu/Hunhu and Its Onomastics in Selected Fictional Narratives,” 160.

78 Magosvongwe, “Shona Philosophy of Unhu/Hunhu and Its Onomastics in Selected Fictional Narratives,” 161.

79 Sibanda, Patrick, “The Dimensions of ‘Hunhu/Ubuntu’ (Humanism in the African Sense): The Zimbabwean Conception,IOSR Journal of Engineering 4.1 (2014): 2629, esp. 27CrossRefGoogle Scholar.

80 Samkange with Samkange, Hunhuism or Ubuntuism, 44.

81 Samkange with Samkange, Hunhuism or Ubuntuism, 72–73.

82 Samkange with Samkange, Hunhuism or Ubuntuism, 73.

83 Hapanyengwi-Chemhuru, Oswell and Makuvaza, Ngoni, “Hunhu: In Search of an Indigenous Philosophy for the Zimbabwean Education System,Journal of Indigenous Social Development 3.1 (2014): 115, esp. 11Google Scholar.

84 Samkange with Samkange, Hunhuism or Ubuntuism, 53–54.