Segu Essay, Research PaperIn the novel Segu, By Maryse Conde, the Islamic faith and civilization is really to a great extent infused within the bing animistic civilization of the Bambaras in Segu. The characters are immensely changed because of this extract, which leads to the development of a whole new civilization. The writer depicts this new civilization because of her personal feelings on the being of & # 8220 ; Africans & # 8221 ; in countries around the universe. Her place on the blending of legion cultural individualities is that the people within them must accept all of them, non merely one.From the beginning of the narrative, the Islamic faith penetrates itself into the bing civilization in the Segu Empire. The traditional faith was one in which there are many Gods and liquors that control the lives and fates of mortal worlds.
Fetishism was besides platitude in the civilization, in the sense that people decorate themselves with assorted objects in order to delight their Gods and to keep a good hereafter for them, as in the instance with Nya offering an egg to the household boli to advance peace and a good life for the newborn. Magic was besides a basic in Bambara civilization, with the being of forecasters and fetish priests, who used charming powers to foretell the hereafter. Islamic faith foremost showed its & # 8220 ; face & # 8221 ; in Segu by the presence of their manner of dressing and the eastern goods that existed within the metropolis bounds. Merchants besides inhabited the metropolis, which instilled a more capitalistic presence in Segu. The mosque was besides a show of the presence of Islam within Segu.
The character that was the most affected by the presence of Islam was Tiekoro, who easy embraced the faith. Curiosity of something out of the norm was what drew him to the mosque, where he learned of the written word, which was wholly opposite of the unwritten tradition which was existed in Segu. Tiekoro & # 8217 ; s passion for non-conformity is what brought him into Islam. He liked the fact that in Islam, there was more a more touchable construct, without thaumaturgy and the unseeable liquors. He besides felt that there was more love in Islam because of the fact that the faith created a great bond between the followings. His love of Islam and Allah resulted in his forced expatriate from Segu. However, we can see his interior struggle with his heritage and with his new adopted faith.
He still missed his place and the people that inhabited the metropolis. He acknowledged his household & # 8217 ; s background, but still was proud to flash his new morality around his household. Besides, he still succumbed to his carnal inherent aptitudes when he raped Nadie. Although he gave a echt attempt to be entirely Islam, he still couldn T & # 8220 ; agitate & # 8221 ; his line of descent as a Bambara. With all this in respect, Tiekoro & # 8217 ; s alteration in individuality made him into the divine individual that was considered merely in Islam. He cared for his household, and advocated Islam as & # 8220 ; the faith ofthe future” , in order to efficaciously distribute it. Even his decease was a show of his Islamic beliefs, with his grave going an Muslim shrine.
The blending of Islam, Fetishism, and Animism is greatly felt throughout the work. Islam forced Segu s dwellers to rethink their traditional values and civilization. An illustration of this is in the instance of Islam s place against polygamy. From this, some of the Bambaras reduced the figure of married womans that they had. Islam besides changed because of the Animistic inclinations of the Bambara.
One can recognize that a alteration in both civilizations would happen when Tiekoro foremost saw the written word, and considered it magic. The fact that Segu was an imperium that was formed by war and the blade changed the position of household life and brotherhood that was associated with Islam. Muslims and Fetishists formed groups together in order to ease their personal addition.
Conflict arose in the originally peaceable Islamic life. An illustration of this blending of two different universes is when Omar hated most was the tolerance on the portion of Islam towards fetichism and the mixing together of Islam and fetishist rites ( Conde, 474 ) . From these happenings, the cultural individualities of Islam and the Bambara would ne’er be the same in Segu and its environing countries.Conde shows the blending of two individualities in Segu in order to convey her personal sentiment on civilization. Her general feeling is that the dwellers of Segu would ne’er be able to accept merely one portion of their new civilization, even if they wanted to.
If a Bambara wanted to maintain his traditional religion, while disregarding Islam, he would neglect in his effort because of the corruptness of fetichism with Islamic beliefs. The same would use to a Muslim residing in Segu. The two spiritual and cultural individualities are everlastingly intertwined within the Segu metropolis bounds. In her talk at NYU, she related her belief to modern afro-centrism, which states that a black individual is African, no affair where they were born and what civilization they were raised in. She feels that this belief is wholly incorrect to accept, because of the diverse universe in which we live.
An illustration of this is in her ain life, where she was born in a Gallic colonial universe in the Caribbean. The same blending of assorted cultural individualities occurred in the Caribbean as in Segu. She considers herself a West Indian adult female, non a Gallic or an African adult female. Her position is farther conveyed when, in an interview in the work Callaloo, she said, we do believe in the West Indies that we have a civilization that Blacks, Mulattoes, and Indians portion. That we are all of us, manufacturers and keepers of that civilization. This same belief is reflected in Segu in her word picture of Tiekoro, a premier illustration of the blending of two civilizations.
Conde feels that the same thought that she has on her heritage is the same doctrine that the Bambara should take in Segu.