A line that stood out to me in this week’s reading was from a memory Yetu had with her amaba as she tried to help her understand the weight of the role of the Historian. “Her amaba didn’t want to believe that things Yetu spoke about were true. I they were, what would it say about her as a parent to have consented to her becoming a vessel of such ugliness?”(99-100).
It caught my attention not because of the question of parental responsibility, but from the systemic structures that are trusted but still inflict pain that is not shared or understood. The role of the Historian is honored and exalted by the wajinru. The role’s importance keeps their community together and brings them history that nourishes their present and future. But it is also a heavy burden that Yetu must carry alone, as it has been done for generations.
When Yetu tries to share her experience with her amaba, her mother is confronted with the truth of this role that her daughter endures. She denies it could be like that, because it is so horrible. Her amaba was told by the system that Yetu is part of that it is necessary role and at this point amaba believes that the system is there to protect all of the wajinru. It is an honor to do this, taxing but something that must be done and needs to continue. There is also the threat that her daughter’s refusal to do this chosen role would result in the predicted end of their people. So Yetu’s amaba must believe that it is for a greater good, but still she is not trusting the individual.
When Yetu approached other wajinru about giving up this role, they rejected as an act of “blasphemy”. Does their system function on the elongated sacrifice of the chosen? Why is this not a term of Historian, so that one life might not be sacrificed in its entirety? There is an element of this dynamic that makes me ask where that last Historian is and why is there not a shared process, also was there any type of training for this role?
This book discusses generational trauma and how it is held and weighted in the body and mind. Yetu has been the Historian for 20 years, but it seems to be breaking her down faster than previous Historians. The system of the wajinru have her believing it is a personal failing, her struggle to hold this history alone and feed her people in measured sips, but I have my doubts.