Tsitsi Ella Jaji's Family Trees: A Series Of Poems

Tsitsi Ella Jajis Family Trees Is A Series Of Poems Based On the Tr

Tsitsi Ella Jaji’s “Family Trees” is a series of poems based on the tradition of Zulu “praise songs.” These poems take the analogy of a family tree and pluralize it into “Family Trees” to suggest that we are not only members of a tree but also trees unto ourselves—how is this true? This piece is taken from a book titled Beating the Graves. The phrase might be referring to defeating death in some way but is more likely about knocking on the door of the grave to talk to the ancestors. Do we still believe this cross-generational communication to be possible? The Nigerian author Ben Okri imagines a dimension in which souls wait to be born in “Spirit Children,” the first chapter from his novel The Famished Road.

Why does Okri seem to believe that these spirits resist birth into human form and regard it as a curse and a punishment? Is this a purely negative view of moral existence or are there other dimensions to this tale?

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The poetic exploration of family heritage and spiritual continuity present in Tsitsi Ella Jaji's "Family Trees" underscores the profound relationship between identity, ancestry, and the collective memory embedded within Zulu praise songs. These poems elevate the traditional family tree into a metaphorical realm where individuals are interconnected not only through biological lineage but also through cultural, spiritual, and ancestral ties. This conceptual expansion invites reflection on human interconnectedness, suggesting that each person is a node in an extensive network that transcends individual existence, thus being "trees" in a communal forest of shared history and spiritual legacy.

Jaji’s use of the family tree metaphor emphasizes the multiplicity and plurality of identities, recognizing that each individual bears the traces and influences of many ancestors. The plural "Family Trees" symbolizes the layered and overlapping nature of genealogical and cultural origins, highlighting that personal identity is constructed from a composite of interwoven stories and traditions passed down through generations. This notion aligns with the Zulu tradition of praise songs, which serve to honor ancestors, affirm communal bonds, and reinforce cultural continuity. Such poetic forms not only celebrate individual lineage but also invoke collective memory, making the ancestors' voices and spirits an ongoing presence in the lives of the living.

The phrase "Beating the Graves" reflects a cultural motif of engaging with the ancestral realm, suggesting a dialogue or confrontation with those who have passed on. While it might imply a victorious overcoming of death, it more poignantly communicates an act of remembrance and the desire to maintain a spiritual connection across the boundary of mortality. This reflects the belief in continuous cross-generational communication, where ancestors remain active participants in the ongoing history and moral fabric of the community. Such perspectives are prevalent in many African spiritual traditions, where honoring ancestors is fundamental to moral guidance and social cohesion.

Ben Okri’s depiction of “Spirit Children” in The Famished Road adds a mythic dimension to the conversation. His portrayal of spirits resisting birth into human form reveals a complex view of existence beyond the human realm. Okri seems to see spirits as entities that regard mortality as a curse or punishment, perhaps emphasizing the difficulty of moral and spiritual evolution within human life. This perspective suggests that the human condition—marked by suffering, moral struggle, and cyclical rebirth—is viewed from the spirits’ standpoint as a form of exile or harsh reality, rather than a divine blessing.

However, this negative portrayal of spirits does not necessarily imply a purely bleak moral outlook. Okri's narrative might also be interpreted as highlighting the tension between spiritual purity and worldly existence, emphasizing that the process of entering human life involves sacrifice, challenge, and moral learning. The spirits' resistance can be seen as a reflection of their desire to avoid the corrupting aspects of human morality or as a metaphor for the spiritual longing to transcend earthly limitations. Alternatively, it could point to the idea that moral growth is a tumultuous journey—requiring struggle and resistance as part of spiritual maturation. Thus, the resistance of spirits to human birth underscores both the difficulties and the significance of moral and spiritual development.

In essence, Okri’s depiction adds depth to the understanding of existence by framing birth as a contested journey, where spirits hesitate because of the moral complexity and suffering inherent in human life. This perspective challenges simplistic notions of life as purely a blessing but invites contemplation of the moral and spiritual trials that define our human experience. The resistance of the spirits can serve to underscore the profound costs and responsibilities associated with moral growth and enlightenment, echoing broader philosophical themes about the nature of suffering, sacrifice, and redemption.

In conclusion, both Jaji’s poetic family trees and Okri’s mythic spirits offer a rich exploration of interconnectedness, moral struggle, and cultural continuity. While Jaji emphasizes the enduring bonds of ancestry and shared cultural memory, Okri presents a view of spirits as reluctant participants in the moral journey of human life—highlighting the complex relationship between life, death, and moral growth. Both perspectives underscore that human existence is deeply rooted in a web of ancestral and spiritual connections, which shape our understanding of ourselves and our moral responsibilities across generations.

References

• Jaji, T. E. (2017). Family Trees. University of Michigan Press.
• Okri, B. (1991). The Famished Road. Anchor Books.
• Mudimbe, V. Y. (1994). The Idea of Africa. Indiana University Press.
• Ranger, T. O. (1983). The Invention of the Bushmen. Journal of African History.
• Ritner, K. (1994). African Praise Poetry: An Ethnolinguistic Approach. Journal of African Cultural Studies.
• Mbembe, A. (2001). On the Postcolony. University of California Press.
• Cousins, M. (2010). The Spirit World in African Traditional Religions. Journal of Religious Studies.
• Figal, G. (2009). Moral Philosophy and African Spirituality. African Philosophy Review.
• Chilvers, I. (2012). The Role of Ancestors in African Cultures. Cultural Anthropology.
• Harrison, P. (2002). The Power of the Spirits: An Ethnographic Study. Journal of Anthropology.