“…. for roots is process not placed. Roots lie not in the past but in the present and future as well.” (Stein)

Roots is a post-colonial novel written by Alex Haley in 1976. It is the story of Kunta Kinte, a young African man of seventeen who is kidnapped from Gambia, his native village in Africa, and is sold as a slave in America. One morning, he was abducted from the forests of Juffure was taken to North-America in a ship. And after a nightmarish journey across the Atlantic, he was sold in Annapolis to a Native American John Waller. After reaching the foreign land, having felt isolated and lonely, Kunta makes four attempts to run away. But after the fourth attempt, the part of his right foot is cut off, thus preventing him from making any further attempt. Having lost the ability to escape, Kunta Kinte succumbs to the American land. The further story tells us how he survived in the foreign land and made his own family. Even though he lived in a foreign land, he continued to be an African in all his ways. He tried to preserve his proud African identity by imbibing the African culture to all his future generations. The life struggles of seven generations of Kunta Kinte and the formation of African- American culture in America is portrayed in the novel. This novel is a feat of Alex Haley of having found his real African roots.

This article tries to read this novel through Spivakian perspective of subalterns mentioned in her essay ‘Can the subaltern Speak?’

Spivak: Can the Subaltern speak?

Gayatri Chakrovorty Spivak, a post-colonial theorist has become an authoritative voice of the post-colonial discourse through her essay “Can the Subaltern Speak?” Spivak through her cultural and critical theories, tried to challenge the legacy of colonialism. Spivak borrows the term, ‘subaltern’ from Gramsci, to refer to the unrepresented group of people in the society. She prefers the term ‘subaltern’ as it encompasses the exact picture of the lower-class people.

"I like the word subaltern for one reason.  It is totally situational.  Subaltern began as a description of a certain rank in the military.  The word was under censorship by Gramsci: he called Marxism monism‟, and was obliged to call the proletarian „ ‘subaltern.’  That word, used under duress, has been transformed into the description of everything that doesn’t fall under strict class analysis.  I like that, because it has no theoretical rigor."

By ‘subaltern’ Spivak means the oppressed subjects or more generally those “of inferior rank”. She goes on to add that “In the context of colonial production, the subaltern has no history and cannot speak, the subaltern as female is even more deeply in shadow”.  Spivak concludes the essay by reiterating her standpoint that “the subaltern cannot speak.” Her statement “subaltern cannot speak” has litigated flames of controversy in the post-colonial context.  The theory formulates that the subaltern can speak but others do not have the patience to listen to them.  The message conveyed by the sender does not reach to the receiver as it is hindered by the element of noise.

Racial discrimination began with the advent of colonialism.  The European forefathers had set out their expeditions to various countries with the purpose of establishing trade and commerce.  Colonialism had a specific game plan behind the venture.  In the name of civilizing the East and purify them from barbarity, the European forefathers imprinted their foot-marks on various countries as a source of autonomous power.  In order to carry out the administration in new colonies, the Europeans established political order and it was executed either by force or by hegemony. The strategic plan of colonialism is described by Walia as:

"Colonialism is accompanied by exploitation, annexation and conquest.  Its hegemonic power rests on creating the binary opposition of self/other, white/black, good/evil, superior/inferior, and so on.  Thus, a part of the world was able to enjoy supremacy because it convinced the rest of the world about the 'white man’s burden' and his 'civilizing machine."

In her essay “Can the Subaltern Speak?”, Spivak states that the subaltern cannot speak‟ by attaching a special emphasis on the element of noise. The communication that takes place between a subaltern and a non-subaltern is actually lost due to the element of noise. The element of noise is influenced by the racial, cultural and socio-economic factors.  The goal of communication is achieved only when the desired message is conveyed to the receiver. Though the sender tries his / her level best, the communication is interrupted by the element of noise. 

Subaltern identities in the ROOTS 

Roots is a revolutionary work in which Haley illustrates blacks’ racial identity, and depicts the continuous struggle of blacks trying to find out their identity. Kunta Kinte as a subaltern resists oppressive social and political constructions and his actions contribute to the freedom of subalterns. In the novel, Kunta Kinte along with his whole clan are treated as subalterns on the basis of their colour. The subalterns were made to believe that they belonged to an inferior race and are unfit for making any real contribution to the society. The white settlers always emerged as champions of the superior race. Such type of comparisons subjugated the will and aspirations of the subalterns. The white settlers very often resorted to violence for the implementation of various policies.

As subalterns, they were denied basic human rights. In Roots, the African Slaves in the ship were subjected to brutal treatment. They were made to stand naked; denied fresh air, proper food and drinking water. They were not even given space to discharge their human waste. They were made to lie in the human excreta along with vomiting and blood. They also had to jump and dance on the deck of the ship as it provided entertainment for the Americans. Kunta is also denied the freedom to express what he feels as he is beaten to death when he tried to execute his freedom.

Subalterns are alienated and treated as outsiders in the society they live in. Blacks were treated as mere slaves and were not treated with respect and dignity. Whites often humiliated them and saw them as inferior. Even though they lived for centuries in the foreign land, they were treated as mere outsiders who cannot be added into the social structure. Whites often treated them with fear and doubt and called them ‘disloyal’ even after being loyal to them for a lifetime.

As slaves, their previous identities were stolen and weren’t allowed to retain their identity. Kunta Kinte was renamed as ‘Toby’ by his master. He was very reluctant to accept this new name as he was named after his proud ancestor. According to his culture, he is believed to have the qualities of his ancestor. He shouts out his name in frustration ‘Kunta Kinte’ when the African calls him Toby. And all blacks had a common identity as slaves throughout. It is due to his colour that he couldn’t escape from America at all.

Subalterns are often treated as objects; treated as something to be possessed. They carried their master’s name and, at any point, they are not supposed to question their master. And slaves were sold in slave trade as they are objects. It is evident when Alex Haley recognises his ancestor’s name Toby in the legal document he finds, which was given by John Waller’s brother to him.

Subalterns are often treated as mere toys and are taken for granted. Their submissiveness and humility are exploited by the upper caste people. They are often humiliated beyond measure in the society they live in which makes their life unworthy.

As a result of the identity crisis, Kunta is unable to decide where he actually belongs to. He feels himself as a fragmented being unable to figure out what he is. Jacque Lacan, the famous psychologist calls Kunta an ‘incomplete self.’ And also, they see themselves as Whites see them. Du Bois’s Consciousness theory can be very well applied to every black character in the novel.

Most often, they are forced to reject their own identity as they are afraid of offending their masters. Kunta had to reject the idea of marrying according to Muslim traditions as Bell was into Christian Broomstick ceremony. Bell was afraid of African way of naming the child. Bell is also questioned by John Waller on discovering the rocks which Kunta used to monitor his age. Due to all this fuss, Bell tells Kunta that African things bring no good. She is forced to reject her glorious past as she is threatened by her master.

Strategic essentialism

According to Spivak, Strategic Essentialism is a concept which refers “to a strategy that nationalities, ethnic groups or minority groups can use to present themselves.” Although strong differences may exist between members of these groups but they continue their debates and it is “sometimes advantageous for them to temporarily “essentialize” themselves and to bring forward their group identity in a simplified way to achieve certain goals or to oppose the levelling impact of global culture” (Ashcroft, 159).

In the novel Roots, there are multiple occasions where the Africans try to essentialize themselves to establish their identify as Africans in front of Americans. Kunta Kinte was reluctant to accept his new name ‘Toby’ given by his Master John Waller. He was proud of his name as he was named after his brave ancestor. Kunta proudly talking about his childhood in Africa to his daughter and trying to instil the African feeling in her is very potent in the story. Kunta’s decision of naming his daughter in the African way and teaching her the Mandinkan language shows how he wants to protect his culture and identity in a foreign land. He also uses this unique way of putting pebbles into the glass to monitor his age. On John Waller knowing about this habit of Kunta Kinte, he calls in Bell and questions her. This shows that how they weren’t allowed to retain their African identity. On being reprimanded, Bell retorts to Kunta saying that African things bring no good. One another typical way of living in an African way is by making African dishes at home. Kunta Kinte’s hostile attitude towards the Christian way of marrying (broomstick ceremony) and baptisation of his daughter clearly shows the value he attaches to his religion and Nation.

Foucault reminds us that “wherever there is power, there is resistance.” Kunta Kinte as a subaltern resists oppressive social and political constructions and his actions contribute to the freedom of subalterns. Not only Kunta, but other black characters of the story create a kind of resistance against the corrupted socio-political order in white dominated society. Kunta’s decision of teaching Mandinkan language to Kizzy and teaching her about the African way of living was a strong objection against Whites. Bell reads newspaper even though she knows she isn’t supposed to read or write.  Kizzy helping Noah to run away and, also instilling in George the African traditions to protect them was strong ways of showing resistance against White dominance. All in all, Kunta’s way of instilling the idea of freedom to his younger generations which eventually lead to the creation of this wonderful work is again a forceful rebuke to the whites.

Othering

Another important concept that Spivak mentions in her essay is the process of Othering that happens in a colonised society. The process of othering helps the suppressed individual to release himself from the interlocking within the suppressed system.

In the novel, it is seen that all the main characters in the novel are looking for a way to define themselves, but the racist propaganda created by the Whites prevented them from doing so. Whites could also convince black people that they are inferior and wrong; and the tragic part is the fact that, some Negros form their self-image on the base of what white racist defined them. In The Self-Image of the Negro American, Alvin P. Poussaint argues:

"The Negro male was completely emasculated, and the Negro woman systematically exploited and vilely degraded. The plantation system implanted a subservience and dependency in the psyche of the Negro that made him forever dependent upon the good will and paternalism of the white man."

As it was discussed in the above paragraph, this inferiority complex has been passed to children by parents who were habituated to believe in their inferiority and hated their black skins.

 “Hush!” said Bell, laughing, and went on to say that the massa then told his horrified guests that for several generations in Haiti, so much breeding had gone on between white men and slave women that there were now almost twenty-eight thousand mulattoes and high-yallers, commonly called “colored people,” of whom nearly all had been given freedom by their French owners and fathers. According to one of the other guests, said Bell, these “colored people” invariably sought yet lighter-complexioned mates, with their goal being children of entirely white appearance, and those who remained visibly mulatto would bribe officials for documents declaring that their forefathers had been Indians or Spanish or anything but Afri- cans.(Roots, 468)

Women as subaltern

In Spivak’s essay, the oppression and struggle for freedom by Women in Third World nations is also mentioned. There is supremacy of males over women in the society. The prevalence of patriarchy has been achieved through historical forces. From the time immemorial, the male-folk were the bread winners of the family. Women were confined to the four walls of the houses engaged in child rearing and household duties. They were never given freedom to go out of their house and as a result they lacked vigour, vitality, exuberance and mobility. This resulted in complete subjugation of women and this historical factor led to the treatment of women as ‘other.’ The condition of the Third World women is even more pathetic. They are doubly segregated; firstly, from their men and secondly, from the white upper class.

In Roots, Kizzy was bought by Massa Lea as he was a womanizer and she is being brutally raped by him. She was physically abused when she tried to resist. He even forced himself upon her soon after her delivery, even though she informed him that the wounds have not healed. Whites discriminate blacks on the basis of their colour. But in the act of pleasing his senses, he forgets his race consciousness.

 This article tried to read the novel Roots from the Spivakian perspective of subalterns. Subaltern theory depicts the state of a post-colonial era where the colonized are treated as others and inferior. The African – Americans in the story are subalterns who has lost their identity in a foreign land. Their constant efforts to preserve their native identity and culture is evident throughout the novel. Roots is a work that describes the most heart ripping experiences faced by mankind. It chokes us with the vivid descriptions on how men were abused and beaten to death. And Spivak asks, ‘Can the sub- altern speak?’, this was my attempt to give voice to thousands, or perhaps millions of subalterns who have lived and died in constant agony and pain.

 

Bibliography

1.Bellagamba, A. (n.d.). Back to the Land of Roots . Imprimerie CHIRAT

 2. Bhattacharya, D. S. (2013). ALEX HALEY’S ROOTS: A TALE OF SEARCH AGAINST UPROOTEDNESS. Research Scholar An International Refereed e-Journal of Literary Explorations

3. Bordin, E. (2014). LOOKING FOR KUNTA KINTE: ALEX HALEY’S ROOTS AND AFRICAN AMERICAN GENEALOGIES. Iperstoria – Testi Letterature Linguaggi.

4. Esmikhani, M. (2016). A Spivakian Reading of Alex Haley’s Roots. International Journal of Applied Linguistics & English Literature.

5. Matta, May. "A Community, a Remedy against Social Fragmentation in Roots, the Saga of an American Family." English Language and Literature Studies; (2017).

6. Guerin, W. (2005). A handbook of Critical Approaches to Literature. New York: Oxford University press.

7. Habib, M. A. (2005). A History of Literary Criticism. Australia: BLACKWELL PUBLISHING.

8. Lambert, R. (2017). The Conservative Dispositions of Roots. Project Muse, 98-112.

9.Parry, T. D. (2016). The Holy Land of Matrimony: The Complex Legacy of the Broomstick wedding in American History. Project Muse, 81-106.

10.Sawant, D. G. (2011). Perspectives on Post-colonial Theory: Said, Spivak and Bhabha. Research Gate.

11.ZAGHBA, S. (2012). Racism and Identity in Alexander Haley's Roots and Nadine Gordimer's July's People .  

 

Gayathri M S completed her Masters in English Language and Literature from Sri Sathya Sai Institute of Higher Learning. She is a lover of literature, an avid reader who loves to explore various dimensions in literature and life.

 

Image credits: Kunta Kinte Alex Haley Memorial, Annapolis , United States by Preservation Maryland

 

 

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