By Fritz H. Pointer
A tremendous severe variation and English translation of this significant African epic delusion.
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Additional resources for African Oral Epic Poetry: Praising the Deeds of a Mythic Hero
In her powerful and fascinating study, When God was a Woman, Merlin Stone reminds us that for centuries, young 12 Christian, Muslim and Jewish children, male and female have been taught that: a MALE deity created the universe and all that is in it, produced MAN in ms own divine image-and then as an afterthought, created woman, to obediently help man in his endeavors. The image ofEve, created for her husband, from her husband, the woman who was supposed to have brought about the downfall of humankind, has in many ways become the image of all women.
To gain a name sung for posterity means overcoming the deeds of one's predecessors and one's contemporaries (Bird 1974). Success for the hunter presupposes an intimate knowledge and relationship with the land; therefore, the poet, who sings the hunter's exploits, embodies this same reciprocity, this same affinity with his physical surroundings. Isidore Okpewho illuminates our concern here: There is perhaps a subtle but quite defensible relationship between art and the landscape out of which grows .
Hale observes most reasonably: 33 It seems inevitable that griot will continue to serve as the generic term for these wordsmiths. First, griot has spread into many parts of the African diaspora, in particular the Caribbean and the United States, taking on extremely positive connotations for those who see the profession as a link to their ancestors. It has entered the vocabulary of African Americans to such an extent that it would be impossible to try to suppress it. And like griots themselves who travel so widely, the term griot is now recognized around the world.