On ‘The Radiance of the King’


Of the velvet-lined offering plates passed down the pews on Sunday, the last one was the smallest and the most nearly empty. Its position and size signaled the dutiful but limited expectations that characterized most everything in the Thirties. The coins, never bills, sprinkled there were mostly from children encouraged to give up their pennies and nickels for the charitable work so necessary for the redemption of Africa. Such a beautiful word, Africa. Unfortunately its seductive sound was riven by the complicated emotions with which the name was associated. Unlike starving China, Africa was both ours and theirs; us and other. A huge needy homeland none of us had seen or cared to see, inhabited by people with whom we maintained a delicate relationship of mutual ignorance and disdain, and with whom we shared a mythology of passive, traumatized otherness cultivated by textbooks, films, cartoons, and the hostile name-calling children learn to love.

World War II was over before I sampled fiction set in Africa. Often brilliant, always fascinating, these narratives elaborated on the very mythology that accompanied those velvet plates floating between the pews. For Joyce Cary, Elspeth Huxley, H. Rider Haggard, Africa was precisely what the missionary collection implied: a dark continent in desperate need of light. The light of Christianity, of civilization, of development. The light of charity switched on by simple human pity. It was an idea of Africa fraught with the assumptions of a complex intimacy coupled with an acknowledgment of profound estrangement. This combination of ownership and strangeness unfettered the imagination of fiction writers and, just as it had historians and explorers, enticed them into projecting a metaphysically void Africa ripe for invention.

Literary Africa—outside, notably, of the work of some white South African writers—was an inexhaustible playground for tourists and foreigners. In the novels and stories of Joseph Conrad, Isak Dinesen, Saul Bellow, Ernest Hemingway, whether imbued with or struggling against conventional Western views of benighted Africa, their protagonists found the continent to be as empty as the collection plate—a vessel waiting for whatever copper and silver imagination was pleased to place there. Accommodatingly mute, conveniently blank, Africa could be made to serve a wide variety of literary and/or ideological requirements: it could stand back as scenery for any exploit, or leap forward and obsess itself with the woes of any foreigner; it could contort itself into frightening malignant shapes in which Westerners could contemplate evil, or it could kneel and accept elementary lessons from its betters.

For those who made either the literal or the imaginative voyage, contact with Africa, its penetration, offered thrilling opportunities to experience life in its inchoate, formative state, the consequence of which experience was knowledge—a wisdom that confirmed the benefits of European proprietorship and, more importantly, enabled a self-revelation free of the responsibility of gathering overly much actual intelligence about African cultures. So big-hearted was this literary Africa, its invitation to explore the inner life was never burdened by an impolite demand for reciprocal generosity. A…

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