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Azaro is an abiku, a spirit child, a liminal figure with one foot in the world of material reality and one foot in the realm of ancestral and fantastical spirits. While there are occasions when Azaro behaves like an ordinary pre-teen boy, most often, the emphasis is on his estrangement from the real world, from other people—even from his own family. When Azaro is returned home after he is lost the first time—his supernatural wanderings also mark his otherworldly origins—Madame Koto, who will become a sort of mentor to him, makes a pronouncement: “The road will never swallow you. The river of your destiny will always overcome evil. May you understand your fate. Suffering will never destroy you, but will make you stronger” (46-47). Azaro’s nocturnal wanderings, his constant encounters with spirits, and his communion with destiny all mark him as a symbol as much as a character: “I walked through books and months and forgotten histories” (307), he thinks. He bears the burden of history and the storyteller's responsibility; he is a fictional character who seems to be aware of his role as a fictional character. Even the spirits warn him, when he walks among them in their realm, not to partake of anything while there: “If you eat anything you won’t arrive and you won’t be able to return. You’ll be stuck here in the dreaded interspaces” (334). A common trope in traditional faerie stories is the idea that eating food condemns oneself to a half-life, caught between worlds, always in limbo. Azaro could become stuck in a story about himself.
However, liminal characters also have more freedom of movement and access to various, often conflicting, forms of knowledge and understanding. Like Kim in Rudyard Kipling’s classic novel of the same name, Azaro can travel in between worlds, gathering information and garnering wisdom from each; he can see things that other characters are not. In this way, he also comes to symbolize the nation itself, as he inherits its history and represents its future. When he lies awake—“I did not have to dream” (445)—allowing ancestral memories and uncertain possibilities to flow through him, he sees an “extinct tribe” walking “through our landscape” (445). He has an awakening:
It was the first time I realised that an invisible space had entered my mind and dissolved part of the interior structure of my being. The wind of several lives blew into my eyes. [...] I knew that many things were calling me. It is probably because we [abiku] have so many things in us that community is so important. The night was a messenger (445-46).
His role as representative of the nation is made explicit when Dad relates what he witnessed in his own dreams after his brutal fight with the man in the white suit:
In his journeys Dad found that all nations are children; it shocked him that ours too was an abiku nation, a spirit-child nation, one that keeps being reborn and after each birth comes blood and betrayals, and the child of our will refuses to stay until we have made propitious sacrifice (494).
Azaro, as an abiku child of this emerging nation-state, symbolizes the nation's soul.
Finally, the book is also a tender coming-of-age story, where a young boy looks up to his father and seeks comfort from his mother until he realizes that he must learn to travel the world on his own. Azaro’s wanderings can be read as the journey of a young boy faced with the daunting task of realizing his own potential and independence. He begins to understand his parents' struggles, the reality of their dire poverty, and his sexuality, and he comes face-to-face with death on several occasions. His final lesson, in the concluding chapter of the book, is that life is fleeting, that everything moves inexorably toward the inevitable consummation: “But that morning I saw the first intimations; they were not the intimations of a new season of calm, but of a cycle coming to an end” (497).
Mum—who is never named, just as Dad is never named—is ostensibly why Azaro chooses to be born rather than remain in the spirit world. He wants her to be happy. For her part, she is fiercely protective of her son, saving him from captivity and luring him back home after his forays into the spirit realm. When the corrupt police officers are holding Azaro, Mum consults an herbalist who tells her where he is and how to rescue him. Upon seeing her in the doorway, framed by lightning, Azaro calls out to her with “hunger in [his] voice,” and she “lifted [him] up into the air and held [him] tightly to her warm, wet body” (27). Mum symbolizes not only nurture but also nourishment. Hunger—a theme that permeates the story in the physical and spiritual sense—can be alleviated by a mother’s milk and touch.
Mum is also the grounding center of the household. While Dad jumps from one passion to another, often drunk and disorderly, Mum solemnly goes about the business of going to the market each day, trying to provide food for the family. When the family’s door is marked by the machete, Azaro begins to fear for her life: “She didn’t know that the only thing that could make me stop [crying] was a promise from her that she would never die” (229). This is the common thought of young, immature children for whom immortality is a given for their parents; yet, it is also the thought of a spirit child who has dedicated himself to a deserving woman. Mum is dedicated to her family, even when Dad’s behavior robs her of her peace and her sustenance. When she tries to bring his spirit back after his last brawl, she follows him into his dreams: “She sang to Dad, asking him not to go away, begging him to return, in the name of love” (479). Her loyalty is unflinching, and she forgives Dad for his less fortunate exploits because she understands the poverty and lack of dignity that underpin his outsized desires. Her speech to the beggars encapsulates her core beliefs: “I must have done someone a great wrong to suffer like this. Please, leave us. My husband is mad, but he is a good man. We are too poor to be wicked and even as we suffer our hearts are full of goodness” (443-44). The crushing weight of poverty is deforming and ennobling for this woman overfull with a love of family.
Dad is a complicated figure. A man nearly broken by poverty and inadequacy, he is also boisterous, passionate, belligerent, abusive, loving, and morally suspect but ethically just. To Azaro, he is both a figure to fear and an idol to adore. When Dad returns home from a grueling day at work, he roughhouses with his son: “Hollering, he kept throwing me up in the air, filling me with dread. And he held me to him firmly, so that I was overwhelmed with his great bristling energies and his quivering heart, I burst out crying without knowing why” (29). Dad is also a raging alcoholic and a violent man who yearns for nothing more than to care for his family, make a difference in his society, and bring about a more equitable world. He excuses his alcohol consumption by conflating it with manliness and propounding its exigency: “Learn to drink, my son. A man must be able to hold his drink because drunkenness is sometimes necessary in this difficult life” (35). He sometimes neglects his family—as when he trains as a boxer and eats far more than his share of the larder—in favor of chasing his dreams of fulfillment.
Still, for all of Dad’s faults, he yearns to bring justice to the world. When he awakes from his long sleep following his final fight, he speaks at length about the new world they can hope to build: “We must take an interest in politics. We must become spies on behalf of justice” (498). He goes even further: “We can redream this world and make the dream real. Human beings are gods hidden from themselves. My son, our hunger can change the world, make it better, sweeter” (498). His messianic dreams are presaged by many of his exploits: He fights what appears to be a supernatural foe, like Sir Gawain and his beheaded Green Knight; he endures, and arises from, several near-death experiences; and he is often overtly compared to Christ and Lazarus—both risen from the dead. About Dad, the blind old man asks, “How many times is a man reborn in one life?” (362). Dad is a legendary figure—perhaps even a kind of savior—and a flawed, sometimes defeated, human being. He is thwarted at every turn, though he always survives and often wins; he never loses hope.
By turns nurturing and menacing, Madame Koto embodies the contradictions that define the newly emerging nation. On the one hand, she represents the best of the traditional ways with her instinctive hospitality and generosity. Her bar is a beacon of the community (before it is invaded by politicians and corrupted by wealth), and she presides over her charges with aplomb: “The bar saw its most unusual congregation of the weird, the drunk, the mad, the wounded, and the wonderful. Madame Koto weaved her way through them all with the greatest serenity. She seemed fully protected and entirely fearless” (89). Madame Koto loans Azaro’s family money when they most need it; later, she simply gives Azaro a fistful of money, saying it has made her unhappy. She visits Dad after his ferocious fight with the Yellow Jaguar, telling him, “I heard you were ill and I came to see you. We are all human beings. We are neighbors. Your son helped me. I brought some gifts for you” (361). Later, after the even more violent fight with the Green Leopard, Madame Koto is one of the herbalists who helps to heal Dad.
Yet she is often portrayed as greedy and unprincipled, her growing stomach and swollen foot physical manifestations of her slowly degenerating character. She becomes intimidating to Azaro: “She had changed completely from the person I used to know. Her big frame had seemed to me full of warmth now seemed to me full of wickedness” (251). Just as Azaro is the symbolic representation of the nation's hope, Madame Koto symbolizes the corruption and grift of the nation, the chokehold that its divisive politics has on its potential. Even her money becomes a force for division. When she gives Azaro the money, it alienates him from his friend, Ade, who is jealous, and causes days of disharmony between Mum and Dad, who argue over how best to use it. Still, even after becoming wealthy and corrupt, she remains terrible and overly powerful, yet “she grew more beautiful as well” (494). Ultimately, Azaro’s observation of her earlier in the book rings true: “It began to seem as if there were many Madame Koto’s in existence” (375).
African American Literature
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African Literature
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Challenging Authority
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Colonialism Unit
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Coming-of-Age Journeys
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Community
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Fathers
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Magical Realism
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Mothers
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Poverty & Homelessness
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Power
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The Booker Prizes Awardees & Honorees
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