A Comparison Of The Oral Tradition In The Abame Story?

Even after the imposition of the written language in Africa during the 19th century, the oral tradition abided as an essential part of African societies (Obiechina 123). Until these days, the rural population and urban population alike have remained in close touch with the local oral traditions (Obiechina 124). Since the authors themselves have been raised experiencing both traditions – the written form of literature as well as the oral tradition, it comes as no surprise that the modern African novels blend the two traditions in the novels. This is reflected by authors’ implementation of oral stories into their novels (Obiechina 124). The term for the engagement of stories within the storylines of the novels is called the narrative proverb
An example that attempts to recreate this interaction is “The Abame Story”. This story takes place when Okonkwo’s friends pay him a visit during his time in exile. It is a tragic story that happened to the Abame clan. One day a white man appeared in the village. Since the Oracle told them in the previous days that this man would destroy their clan, they killed him. A few days later, three other white men returned to the village and killed all the people (Obiechina 134-135). The story opens with the narrator’s opening statement: “During the last planting season a white man had appeared in their clan”, to which Okonwo reacted “An albino”. The narrator, Obierika, responds “He was not an albino. He was quite different” (Achebe 4; ch. 15). Here the interaction takes place evoking an atmosphere of a live storytelling event during which the spectators are actively participating (Obiechina 135). Another evidence of active audience participation can be found in the Abame story: “What did the white man say before they killed him?” asked Uchendu … “He said something, only they did not understand him,” said Obierika (Achebe 5; ch. 15). The example above shows the interaction between a spectator – Uchendu and the narrator – Obierika. Again, the feeling of a real-life interaction is induced through the exchange between Obierika and Uchendu. These are the demonstrations of how Achebe uses written language to describe the interaction between the storyteller and the spectator, as it is an important part of the Igbo oral