Synopsis
Keita
is a film about how a young boy from an educated family in Burkina Faso (Mabo Keita) learns about the tradition of oral storytelling. He is visited by Djeliba, the family griot (or storyteller) who has come to tell Mabo the story of his name, in something of a right of passage. Not only had Mabo never heard of a man named Djeliba, but he did not even know of the tradition of the griot. Conflict arises between Mabo's parents; Mabo's father believes in maintaining tradition (if only for tradition's sake) while his mother and schoolteacher protest, arguing that these "silly stories" are detrimentally affecting his study habits. The element of traditional African mysticism can lend an unbelievable air to this interesting story, but it opens up lots of doors to discussion about cultural comparisons. The film addresses the concept of traditional versus modern education, an education rooted in the past versus one that reaches toward the future.4 Although the film is primarily in Djula/Jula, with some French, it fits well with this curriculum unit because A) it shows the tension between local languages and the language of colonization (the language of education, government, bureaucracy) and B) it demonstrates the way French coexists in the world with other languages, providing a complex schematic of the world.
Country Information
The people of Burkina Faso are called Burkinabe (pronounced burkinAHBEE).5 There are 63 ethnic groups within the country, including the Mossi (who comprise almost half of the total population) and the Mande, Manding, Mandinka or Malinke, whose glorious past we will learn of from the griot Djeliba in this film.6 The Mande people are spread out across at least 5 West African countries, in addition to Burkina Faso: Mali, Guinea, Gambia, Senegal, C“te D'Ivoire, and Guinea Bissau.7 A full 40% of inhabitants practice traditional religious beliefs, equal to those practicing Muslim traditions; 20% practice Christianity. Burkina Faso is about the size of Colorado. It is land-locked, located in the Sahel, the agricultural region between the Sahara Desert and the coastal rain forests. The word "sahel" stands for the "shore" or "coast" at the southern boundary of the Sahara desert.8 Most of the country is located on a savanna plateau, with fields, brush, and scattered trees. The official language is French, although local languages abound.
The French began colonization in 1896, but it was not until the capture of the capital city, Ougadougou, in 1901, that the reigning Mossi Empire truly gave up. In 1919 the colony of Upper Volta was established, and was governed by the French indirectly, through Mossi authorities. Upper Volta achieved independence in 1960, and in 1984, it changed its name to Burkina Faso. According to most conventional sources, Burkina Faso means "the country/land of upright/honorable people." Interestingly, according to Senegalese filmmaker and cultural icon Djibril Diop Mambety, Burkina means tiger and Faso means lamb.9 This can be discussed in terms of the value of knowing and understanding a language, and how it affects one's knowledge of a place.
Burkina Faso is one of the poorest countries in the world, according to the U.S. State Department. More than 80% of the population relies on subsistence agriculture. Staple crops are millet, sorghum, maize, and rice. Cash crops are cotton, peanuts, karite (shea nuts), and sesame. Livestock used to be a major export; there is a slight mining industry, as there are limited quantities of manganese, gold, limestone, marble, and phosphate.
Storytelling, Concept of Griot
A griot (pronounced GREE-oh) is a troubadour, a traditional West African storyteller, historian, musician, and praise-singer. 10 Traditionally, each family had its own griot who, although well-versed in the history of the entire village and country, was a veritable expert on the history of his family of employ, maintaining a complete family genealogy. He would narrate the family's story and historical glory, and it was a momentous occasion in a young boy's development when he was invited to begin the storytelling process with the griot, like a rite of passage into adulthood. Kingdoms and heroes, obstacles and surmounting them, ancestors and namesakes, this is the stuff of the griot's tale. Some people think the griot a beggar, trading songs of praise for gifts; although it is true that griots receive gifts, it is because when a griot sings a man's praises, that man is seen as worthy of the praise by other people and, out of gratitude for that respect, he may choose to bestow a material gift on the griot for the spiritual gift given him.11
Introducing the concept of the griot will segue into a conversation about the importance of words and the craft of words, as well as the importance of leaving a legacy. Here it is worth noting that the father of writer and director Dani Kouyaté is griot Sotigui Kouyaté. A glance at his filmography on IMDb.com provides evidence of a prolific acting career; inquiry proves that he is highly respected as well. A web search on griots will turn up some interesting entries, which can be discussed in class.
In terms of the craft of words, we can discuss proverbs, why they stick, what makes up a good proverb, and what role they play in the society shown in the film, as well as in our own society. I will invite discussion of this quote from Chinua Achebe's novel
Things Fall Apart:
"…Proverbs are the palm-oil with which words are eaten."12 The class can discuss the importance of a legacy by looking at personal family histories, what each student knows and does not know about his or her own personal history, who did or did not tell the story or ask about it, and how oral histories compare and contrast with written histories, in fact and perception.
The history that Djeliba tells Mabo is from the real, ancient Sundiata epic. Depending on grade level, capabilities, interest, and time, you may choose to spend more or less time on this.13 The Disney film
The Lion King
is an adaptation of the Sundiata myth that could prove useful as a point of reference for some students, as of course is the Broadway production of the same name.
Although most sources generally refer to only male griots, female
griottes
do exist. A discussion of gender can be incorporated into the lesson, with the goal of the exploration of gender roles in different countries as compared to the United States. Additionally, I think it will be worthwhile to develop a conversation concerning the difference between a woman's voice and a man's voice, the way a woman might tell a story versus the way a man might tell the same story. It will certainly need to be stressed that while we can discuss generalizations and the reasons behind them, we do not want to fall into the trap of stereotype. Acknowledging the difference between stereotype and generalization will provide the class with a solid basis from which to view these films throughout the year.14
See also
Lesson 1 -
Mariam et la papaye
& Passez la papaye!
Education, Modern versus Traditional
The websites listed for synopsis information also delve into the concept of modern versus traditional education, as it is portrayed in the film. Students should be encouraged to determine how they feel about traditional versus modern education, both in the film and in their own lives. A discussion on the importance of both will keep this from being a gripe session! (This facet of the lesson would lend itself wonderfully to the project suggestion of teaching a younger child about what we are learning; ambitious students should be encouraged to consider that option.)
Traditions, the Kola Nut
Although we are not introduced to the kola nut in this film, I believe that now is an appropriate time to introduce it to the class. The aspect of tradition that the offering of the kola nut carries with it is quite fitting in the context of the content of
Keita
, as well as it reflects an aspect of Burkinabe culture. I will show selections from another film that takes place in Burkina Faso, and does show kola nut; Gaston Kaboré's
Wend Kuuni.
The kola nut is the seedpod of indigenous African evergreen trees.15 The kola nut tree is most prevalent in Western Africa, as well as on the Atlantic coast of Central Africa. It contains caffeine, and students may not realize that the
cola
in
Coca-cola
is derived from this same African nut; the spelling change was for aesthetic reasons (Coca-kola just doesn't look as nice!) It may be fruitful to explore the pros and cons of the Coca-Cola Corporation's presence in Africa. The following website will provide a look at what Coca-Cola perceives as its benefits to the country: http://www.africa.coca-cola.com/.
In many African cultures, sharing a kola nut conveys friendship and hospitality at a guest's arrival. The easy connection here is to the American Indian peace pipe, but let's reach further, to the modern American custom of proper hosting, as conveyed through the offer of food and drink. There is an air of ceremony about this gesture in Africa that is lacking in the United States, although in both places not to offer is seen as rude. Also notable, in some African cultures a groom will offer a bride's family a sack of kola nuts before the wedding, in an expression of respect.
The kola nut is enjoyed by breaking it open and chewing pieces, as you would chewing gum. Some say it tastes bitter, especially at first. It can be compared to coffee for the purpose of class discussion. The caffeine in kola nuts is believed to act as a stimulant and anti-depressant, as well as to aid digestion and reduce fatigue and hunger.
