Ama Ata Aidoo's Our Sister Killjoy

Studies in 20th Century Literature Volume 15 Issue 1 Special Issue on Africa: Literature and Article 12 Politics 1-1-1991 The Politics of Exile: Ama Ata Aidoo's Our Sister Killjoy Gay Wilentz East Carolina University Follow this and additional works at: https://newprairiepress.org/sttcl Part of the English Language and Literature Commons, and the Race, Ethnicity and Post-Colonial Studies Commons This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Recommended Citation Wilentz, Gay (1991) "The Politics of Exile: Ama Ata Aidoo's Our Sister Killjoy," Studies in 20th Century Literature: Vol. 15: Iss. 1, Article 12. https://doi.org/10.4148/2334-4415.1271 This Article is brought to you for free and open access by New Prairie Press. It has been accepted for inclusion in Studies in 20th Century Literature by an authorized administrator of New Prairie Press. For more information, please contact [email protected]. The Politics of Exile: Ama Ata Aidoo's Our Sister Killjoy Abstract Ama Ata Aidoo's Our Sister Killjoy or Reflections from a Black-Eyed Squint is a relentless attack on the notions of exile as relief from the societal constraints of national development and freedom to live in a cultural environment conducive to creativity. In this personalized prose/poem, Aidoo questions certain prescribed theories of exile (including the reasons for exile)—particularly among African men. The novel exposes a rarely heard viewpoint in literature in English—that of the African woman exile. Aidoo's protagonist Sissie, as the "eye" of her people, is a sojourner in the "civilized" world of the colonizers. In this article, I examine Aidoo's challenge to prevailing theories of exile, her questioning of the supposed superiority of European culture for the colonial subject, and her exposé of the politics of exile for African self-exile. Through a combination of prose, poetry, oral voicing and letter writing, Aidoo's Sissie reports back to her home community what she sees in the land of the colonizers and confronts those exiles who have forgotten their duty to their native land. Keywords Ama Ata Aidoo, Our Sister Killjoy or Reflections from a Black-Eyed Squint, exile, societal constraints, freedom, creativity, community, society, personalized prose/poem, prose, poem, theories of exile, African men, literature, English, African woman exile, African woman, Sissie, eye, sojourner, civilized, colonizer, colonizers, superiority, European culture, colonial subject, exposé, Africa, African, self-exile, prose, poetry, oral voicing, letter writing, community, native land, duty This article is available in Studies in 20th Century Literature: https://newprairiepress.org/sttcl/vol15/iss1/12 Wilentz: The Politics of Exile: Ama Ata Aidoo's Our Sister Killjoy The Politics of Exile: Ama Ata Aidoo's Our Sister Killjoy Gay Wilentz East Carolina University The term "politics of exile" calls to mind those sufferers who must leave their homeland for political reasons. But there is another aspect of the politics associated with exile-that of the so-called third world colonial who seeks the benefits and opportunities in a European country, perceived as culturally superior, thus avoiding the socio- political situation at home. Ama Ata Aidoo's Our Sister Killjoy or Reflections from a Black-Eyed Squint (1979) is a relentless attack on the notions of exile as relief from the societal constraints of national development and freedom to live in a cultural environment suitable for creativity. In this work, Aidoo questions certain prescribed theories of exile including the reasons for exile- particularly among African men. The novel exposes a rarely heard viewpoint in literature in English-that of the African woman exile; Aidoo's protagonist Sissie, as the "eye" of her people, is a sojourner in the "civilized" world of the colonizers. Our Sister Killjoy, which reflects Aidoo's own travels abroad, was written partially in the United States. Moreover, although it was published in 1979, first edi- tions carry a 1966 copyright, closer to the time in which she was traveling. Although Aidoo experienced the supposed freedom of exile herself, her personalized prose-poem-novel illustrates her commit- ment to rebuild her former colonized home and confront those who have forgotten their duty to their native land. Most critical reactions to the novel have ranged, predictably, from negative responses to silence and non -recognition.' What has disturbed Aidoo most is not the negative criticism but the "unrecep- tion" of the novel-the refusal of many African critics to discuss it at all. In a speech, "Unwelcome Pals and Decorative Slaves," Aidoo refers to the attitude of her male colleagues towards her involvement in political issues, expressed at a meeting on national development: 159 Published by New Prairie Press 1 Studies in 20th & 21st Century Literature, Vol. 15, Iss. 1 [1991], Art. 12 160 STCL, Vol. 15, No. 1 (Winter, 1991) "[ Some professors] shouted that I am not fit to speak on public mat- ters. That I should leave politics and such to those [men] most quali- fied to handle it" (23). Later in this speech, she comments: "I am con- vinced that if Killjoy or anything like it had been written by a man, as we say in these parts, no one would have been able to sleep a wink these couple of years" (38). Clearly, the fact that Aidoo is a woman has made this novel unacceptable to the predominantly male and/or eurocentric critical community, but because she rejects male-oriented theories of exile and synthesizes feminist and afrocentric perspec- tives, Our Sister Killjoy could hardly have been written by a man. Here I examine Aidoo's challenge to prevailing theories of exile, her questioning of the supposed superiority of European culture for the colonial subject, and her exposé of the politics of exile for African self- exile. Through a combination of prose, poetry, oral voicing and letter writing Aidoo's Sissie reports back to her home community what she sees in the land of the colonizers and responds to those exiles who have chosen, as Frantz F anon says, to stand with the white world (perceived as the "real world") in opposition to their own world, the black world of the colonized (37). A discussion of some relevant theories of exile may be of use here. Although I am not going to explore the distinction between exile and expatriation, I do exclude from this discussion those who were forced to leave as banishment (on penalty of prison or possibly death); rather, I focus on those who seek exile for personal and/or cultural reasons. Many of the theories concerning these self-exiles (as I call them) entertain the notion that the exile chooses to escape limitations at home. Whether seeking freedom from the small town in the metro- polis or from the colonial province in the colonizer's capital, the exile, particularly the exiled writer, sees himself-and I use this term advisedly-as freed from the constraints at home and open to a world of cultural expression and diversity (Gurr 13-17). In Exiles and Emigres, Terry Eagleton clearly confirms this view in relation to the writers Henry James and Joseph Conrad: "James and Conrad chose England [for] its order, its manners, its settled, varied and tradi- tionalist status. [They] settled in England in flight from a lack of established order and civilized manners elsewhere" (14). For the white American James, as for other colonials, there exists the cultural inferiority of the colony, and they are forced to go into exile "as a means of compensating for that sense of cultural subservience" (Gurr 8). For colonial exiles of the non-industrialized "third world," both https://newprairiepress.org/sttcl/vol15/iss1/12 DOI: 10.4148/2334-4415.1271 2 Wilentz: The Politics of Exile: Ama Ata Aidoo's Our Sister Killjoy Wilentz 161 the difference of color and the lack of so-called development augment these feelings of cultural inferiority. The Caribbean writer George Lamming suggests that for colonial exiles, especially those living in the "country which has colonized [their] history," the exiles' sense of culture is intricately related to the self-interpretation of the dominant culture. In fact, for those educated in the colonial language, "their whole introduction to something called culture, all of it, in the form of words, came from outside" (27). Although generally stated, most theories of exile and its political implications are based on male experience and are therefore male-oriented in approach. This male- oriented approach ignores women sojourners like Sissie, who are not fooled by the neo-colonial lie, but see the land of exile as it is. In giving voice to Sissie's viewpoint, Aidoo not only overturns the assump- tions of cultural superiority that the self-exiles bring with them in expatriation; she also exposes the sham behind the self-exile's reason for leaving from a polemically female perspective. The African men Sissie meets fit these theories of colonial exile, but Sissie does not. She is the "squint" who, rather than being isolated from her home, becomes the eye of her community in the land of the exiles. Sissie's reflections open with a section, "Into a Bad Dream," which prepares us for her shamanistic journey to the land of the colonizers. Before we are even introduced to our squint, Aidoo decon- structs the structure of the novel by opening it with a four-page poem/political statement, an attack on the world into which Sissie will descend: Yes, my brother The worst of them these days supply local statistics for those population studies, and toy with genocidal formulations. That's where the latest crumbs are being thrown! (7) In fact, it is hard to call this compilation of poetic anger, political com- mentary, journal entries, oral voicings and letter writings a "novel" in the traditional sense.

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