There was a time where ancient cities of Napata, Meroe, Axum, and Timbuktu where black African literacy was not exclusively oral.  In addition, Nubian and Ethiopian societies were high functioning socially and politically.  Campbell examines a few publications concerning ancient African societies and their history of rhetoric.

Ruth Finnegan who published Oral Literature in Africa, compares African oratory to those of classical Greece and Rome expressing that they both are a literary expression with aesthetics as well as practical appeal.  Finnegan finds among ancient African societies such as the Mbala of Congo that Aristotle’s three kinds of rhetorical speeches exist: deliberative, judicial, and epideictic.   Campbell also looks at George Kennedy’s publication where he studies various African cultures and compares them to components of classical rhetoric.  Historically, Africa has varied and complex uses of oral and written language, and general theory or concept of rhetoric there must take these uses into account.

Studying ancient Egyptian and Nubian rhetoric, there are appeals to a divine ethos which may have been a common feature of royal discourse at this time.  Thus supporting Kennedy’s claim that in traditional societies “the primary means of persuasion is the authority or ethos of the speaker.”  King Piye of Upper and Lower Egypt was concerned with moral instruction than moral victory.

Opposed to this ancient culture in Africa, the Meroites developed a culture independent of Egyptian influence.  Values assigned to hieroglyphics are quite different making the script impossible to interpret.

Campbell’s essay looks at the verbal practices of ancient African civilizations.  Empires such as Nubia, Axum, and Mali all go against what is perceived to be “traditional” for Africa.  Some nonliterate cultures like Mali have persuasive orators, but unlike one of a Greek tradition.  Civilizations like Nubia and Axum exhibit writing in royal inscriptions.  In addition, metaphors and proverbs are seen in Mali’s traditions as well as the speech of the griot.  African traditions are unlike what we may view them as; they are just as diverse as Western cultures.

What rhetorical African tradition surprised you?