Saturday, October 4, 2014

Hemingway, the Nobel Prize, and the Art of Understatement


Baxter Byrd


Ernest Hemingway’s revolutionary writing style acted as a pivotal transition from the Victorian era into the 20th century, modern era of writing, and in 1950 was called, “the most important author living today, the outstanding writer since the death of Shakespeare” (O’Hara). His terse, straightforward prose stood in stark contrast to the loquacious and bejeweled writing of the previous era, and on October 28, 1954, he was awarded the Nobel Prize in literature "for his mastery of the art of narrative, most recently demonstrated in The Old Man and the Sea, and for the influence that he has exerted on contemporary style” (Nobel), becoming only the fifth American to receive the Prize since its inception in 1901 (“Hemingway is the winner…”). It solidified his body of work in the literary canon, and served as a formal recognition of the importance of his style, which was a departure from the florid work of the Victorian writers who preceded him. That Hemingway was awarded the Nobel Prize in literature is evidence of his abilities as a writer. However, as adept as he was at crafting novels and short stories, Hemingway implied this was where his talent stopped, and as he stated in his Nobel Prize acceptance speech, he had '"no facility for speech making...nor any domination of rhetoric." Despite this claim, in the very same speech act Hemingway shows exemplary rhetorical skill via a veiled argument that reinforces his ethos as being worthy of the Prize. By understating his accomplishments and abilities as a writer, soliciting emotional connection by the use of pathos, and wrapping these elements together in his unique style, Hemingway creates a rhetorically complex speech that justifies the academy’s choice in awarding him the highest prize in writing.



Ernest Hemingway was born in Oak Park, Ill on July 21, 1899 (Baker 3). After graduating high school, Hemingway worked as a cub reporter for the Kansas City Star, where he began to develop his spare style, largely under the influence of the Star’s own style sheet, which stressed that the reporter should, “Use short sentences. Use short first paragraphs. Use vigorous English. Be positive, not negative.” (Baker 30, Kansas City Star). Later, after a short stint as an ambulance driver in World War I where he was nearly killed (Baker 42, 44), he became a foreign correspondent for the Toronto Star, and moved to Paris where he continued to file stories from across Europe via telegram back to Toronto (Baker 82). The combination of reporting and filing stories via telegram undoubtedly had an influence on his writing, which focused on simple, declarative sentences without elaborate details or unnecessary adjectives or adverbs. Once Hemingway found success via this style, he used it throughout his career, and it became one of the reasons he was awarded the Nobel Prize.
            To meet the exigence of being awarded the prize, in November of 1954 Hemingway drafted his epideictic acceptance speech.  This relatively short, compactly written speech is deceptively complex; much like the books and stories he wrote that earned him the right to pen it. His inclusion of rhetorical devices, mastery of perspective, and the deliberate way in which Hemingway crafted the speech’s message shows a proficiency that he argues in the very same speech he does not have.
             Hemingway was unable to personally attend the ceremony in Sweden due to injuries he sustained in two successive plane crashes while on safari in Uganda, and instead the speech was delivered on his behalf by US Ambassador to Sweden John Cabot  (Baker 525-528). Hemingway later was recorded reading the speech, which was delivered to the Academy for posterity (Baker 528). Given the gravity of the occasion, much would have been expected of Hemingway, after all, the Nobel Prize is considered to be the “the crowning achievement of an entire career” (Scribner, A&E), and to properly address the audience, Hemingway needed to encapsulate all that he was as a writer in order to justify to the Academy that his was a character worthy of their selection.

Litotes as a Means to Build Character
            The rhetorical concept of litotes is a means to build ethos, or character by intentionally downplaying one’s accomplishments to show modesty in order to gain the favor of the audience (Burton, Anonymous). Although Hemingway won the Prize “for his mastery of the art of narrative,” he counter intuitively opens the speech in a direct act of litotes when he states “Having no facility for speech-making and no command of oratory, nor any domination of rhetoric, I wish to thank the administrators of the generosity of Alfred Nobel for this Prize.”  This initial salvo of modesty – there are three instances of lack of ability in this first sentence alone – followed by his thanking the academy for being awarded the Prize serves to establish humility and goodwill by lowering his own status while simultaneously raising the status of the audience. He deliberately informs the audience that no matter his having won the Prize, he is a man of limited capabilities, which serves to ingratiate the audience to him.
            He continues in this modest tone, using litotes to build character when he states, “No writer who knows the great writers who did not receive the prize can accept it other than with humility.” Here, Hemingway downplays his accomplishment by inferring that since other, perhaps greater writers did not win the Prize, his winning it can only be done in their shadow. While he does not elaborate publicly in the speech which writers he felt were worthy of the Prize, privately, Hemingway said he would have been “happier – today, if the Prize had gone to that beautiful writer Isak Dinesen (Karen Blixen neĆ© Dineson), to Bernard Berenson…to Carl Sandburg.” (Baker 527).
            As Hemingway concludes his speech, he repeats his litotic opening idea,  “I have spoken too long for a writer. A writer should write what he has to say and not speak it. Again I thank you.”  Just as in the first sentence, he understates his abilities in the realm of rhetoric, and then immediately offers gratitude for being awarded the Prize, once again increasing ethos. It should be noted however, that his aversion to speaking was something that he dealt with often. A private letter regarding his appearance on Voice of America radio makes it quite clear about Hemingway’s thoughts on speaking about his books or work, “It make’s me feel actively sick to talk about my stuff…This is not a gag…there are writers who enjoy talking about themselves or their work…but I am not one of them.” In Hemingway’s case, his litotic claim happened to be one out of truth, not disingenuousness, which, in the end, bolsters his ethos even more by remaining true to his ideologies.


            Another litotic element found in the speech - although less obvious - is Hemingway’s heavy use of the third person narrative technique, and avoiding as much as possible the first person.  Although we can be reasonably sure where Hemingway invokes the third person that he is referring to himself, the third person voice serves to distance Hemingway from the accomplishment of winning the prize – as if it was an entity other than Hemingway himself who won the prize (i.e. the unknown third person) - and in doing so, increases humility and thus ethos. There are six instances of the first person in the speech, but twenty-one instances of the third person.  The deliberate nature of this shift in point of view is apparent in an early draft of the speech, and comparing it to the final draft finds three instances where the first person “I” was changed to “writer,” “his,” and “a man,” and the sentence, “But I will try to write them” was rejected altogether. That Hemingway was concerned with how he would be regarded can be seen in a hand-written note on the same early draft of the speech where Hemingway writes, “It was very hard to get what I wanted to say without being ungrateful or rude” (Hemingway Draft). Even more remarkable, in the instances where Hemingway did invoke the first person viewpoint, it was only when he make explicit litotic statements about his lack of abilities. Any instance where Hemingway mentions success or his abilities is addressed via the third person perspective, thus downplaying the accomplishment and projecting an air of modesty, as if he is unwilling to take full credit for his work. This distancing of himself from his abilities helps to build Hemingway as a humble and gracious character, and helps to show the reverence he has for the academy and being chosen as a Nobel laureate.


            It is worth noting that the use of litotes is also present in Hemingway’s literature. In The Old Man and the Sea, when the boy Manolo, says to the old man, “And the best fisherman is you?” the old man replies litotically, “No. I know others better” (Old Man 25). Here, like Hemingway understating his abilities and accomplishments, the old man replies in a modest way, inferring he is not the best, rather there are others who are.
            For a writer supposedly not having any domination of rhetoric, Hemingway clearly understands how to employ the device of litotes to create a humble character in light of the situation, both in the speech, and earlier in The Old Man and the Sea. Instead of simply taking credit for the work that earned him the Prize, Hemingway instead felt it was more important to portray himself as a character that was worthy of it. His decision to utilize litotes – to downplay his accomplishments - as a main element in his speech was not without risk however.  At the time, Hemingway’s public image was drawn largely by his body of literary work. This work, which focused on subjects such as bullfighting, war experiences, and big game hunting and fishing, featured characters (often a thinly veiled Hemingway) that were concerned with personal achievement, often in stiff competition against others. These works gave Hemingway an aura of indestructibility and achievement, but also brashness. The private Hemingway, the writer who struggled with insecurity and fear of failing at the work he considered the most important he could do, was not widely known outside of close friends, literary contacts, and now, contemporary scholars who have unfettered access to his posthumously published letters. To focus his acceptance speech on this less-known side of his personality could have seemed out of character and potentially insincere by some who may have expected his speech to be in a similar vein as the work they were already familiar with. History, however, does not seem to indicate any negative response to Hemingway’s speech in regards to this, which shows the alacrity with which Hemingway balanced these two seemingly contradictory personas. The closest thing to a critical recognition of Hemingway’s seemingly contradictory private/public person is found in James Mellon’s, “Hemingway: A Life Without Consequences” in which he infers that Hemingway’s reaction to receiving the Prize was with “sudden generosity and false modesty” as if modesty regarding his work were an aberration.  Again, as in other area of Hemingway’s beliefs, a private conversation, this one with his son Gregory – after Gregory did exceedingly well at a live pigeon shoot in Cuba – Gregory reports Hemingway telling him, “Gig, when you are truly great at something, and you know it, you would like to brag about it sometimes. But if you do, you’ll feel like shit afterwards” (Hendrickson 521). This isn’t false modesty, it is a careful understanding of how to navigate the razor thin line of the private and public lives of an artist.



Pathos as a Means to Persuade
             In addition to litotes as a vehicle to build ethos, the speech is also rife with episodes of pathos – or emotional appeals - which also serve to persuade the audience that Hemingway was worthy of the Prize. In the second paragraph of the speech, Hemingway speaks of “the great writers who did not receive the Prize,” and that “There is no need to list these writers. Everyone here may make his own list according to his knowledge and his conscience.” Here, Hemingway utilizes the rhetorical epitrope, through which a rhetor relies on the abilities of an audience to supply meaning – or “fill in the gaps” – (Burton, Anonymous), and does not explicitly elaborate which writers he is referring to. In this flattering move, Hemingway draws on his agency of the knowledge of his audience, that they are a) consumers of fine literature and b) that they can distinguish one writer’s worthiness over another to be considered a Nobel laureate. Through this epitropic act of flattery, Hemingway puts it to the audience to determine for themselves who should have been a recipient of the Prize.  This draws the audience yet closer to Hemingway, swaying them through the emotional connection to him.
             Going slightly the other direction but still to the same effect, Hemingway follows this with an adynative assertion that, “It would be impossible for me to ask the Ambassador of my country to read a speech in which a writer said all of the things which are in his heart.” The rhetorical adynaton is simply “the expression of the impossibility of expression” (Burton, Anonymous). In this case, we can imagine Hemingway so full of joy or pleasure that his work has been recognized within the great literary canon that he is incapable is expressing himself. It is as if he is drawing on Shakespeare in Othello, who states, “I cannot speak enough of this content (happiness); It stops me cold; it is too much of joy” (Shakespeare 1123). By invoking the adynaton, Hemingway shows his human-ness, his appreciation, and happiness in having been chosen, and further endears himself to the audience, building character in the process.
            The next paragraph deepens the pathetic connection between the audience and Hemingway when he states, “Writing at its best is a lonely life. Organizations for writers palliate the writer’s loneliness but I doubt if they improve his writing. He grows in public stature as he sheds his loneliness and his work deteriorates. For he does his work alone...”  (Hemingway Speech). Hemingway’s use of mesodiplosis - or the repetition of the same word in successive sentences (Burton, Anonymous) - by repeating a form of the word ‘alone,’ amplifies the audience’s sympathy for the writer, which is heightened even more as Hemingway implies in the last sentence that, “…if he is a good enough writer he must face eternity, or the lack of it, each day.



           Hemingway’s familiarity with mesodiplosis can also be seen in The Old Man and the Sea when the old man contemplates whether the marlin will dive after being hooked, “What will I do if he decides to go down, I don’t know. What I’ll do if he sounds and dies I don’t know. But I’ll do something. There are plenty of things I can do” (Old Man 49). Like his repetition of “alone” in the speech amplifies the idea of loneliness, here, repeating “do” four times in four successive sentences gives us insight into the workings of the old man’s mind as he navigates over the sea of possibilities that he must choose from in order to land the biggest fish of his life.
            Returning to the adynaton once again, Hemingway says, “For a true writer, each book should be a new beginning where he tries again for something that is beyond attainment.” Here, it is not his emotions that are impossible to express, rather he intimates that his job as a writer is to try to do something that is impossible to do. This idea that the writer always will face an uphill battle creates a sympathetic character to be admired as he struggles to achieve the impossible.  Hemingway referred to this uphill battle in a private letter to Russian literary critic Ivan Kashkin when he said, “But writing is something that you can never do as well as it can be done. It is a perpetual challenge and it is more difficult than anything else that I have ever done – so I do it” (Hemingway/Kashkin).  As if that is not enough, Hemingway – via exergasia – or repeating the same idea to amplify the concept (Burton, Anonymous)  - conjures once again the impossible as he states that the “writer is driven far out past where he can go…where no one can help him” (Hemingway Speech). Compare this return to an earlier idea to The Old Man and the Sea when of Santiago, Hemingway says, “He only dreamed of places now and of the lions on the beach,” and restating this in the last line of the book, “The old man was dreaming about the lions” (Old Man 27,140). And another example from For Whom the Bell Tolls, whose opening line is, “He lay on the brown, pine-needled floor of the forest, his chin on his folded arms…,” and whose closing line is, “He could feel his heart beating against the pine needle floor of the forest” (Bell Tolls 1, 471). Accident? Dumb luck? Not likely. Hemingway knew exactly what he was doing with each of these rhetorical devices. By using these devices to flatter the audience or express joy, to solicit sympathy by describing the seemingly insurmountable task of the writer, or to remind the audience that writing, at its core, is a lonely profession, Hemingway builds a humble as well as gracious character, one deserving of the praise he has received.


            By invoking emotional appeals based on his use of complex elements of pathos, Hemingway further persuades the audience that he was the right choice for the Prize. His dexterity in applying subtle pathetic elements shows a deep understanding of how to elicit emotive connections via rhetorical devices - this in contrast to his claim. Evidence of his use of these same devices in his literary work also confirms Hemingway’s familiarity, and indeed mastery of the use of these rhetorical devices to develop a humble, modest, and grateful character whose appreciation of the recognition he has garnered is, for him, nearly inexpressible.

Conclusion
            Quite simply, Ernest Hemingway is one of the world’s great writers. His unique style and approach to writing (and to life itself) resulted in timeless works of literary art that continue to resonate today. That he was chosen for the Nobel Prize in literature in 1954 can only be seen as validation of his abilities. Whether Hemingway truly felt he lacked the ability to craft an effective speech, he was able to synthesize all that was unique about him as a writer into a compact and powerful artifact; a distillation of his body of work into a 334-word speech that justified his being awarded the highest prize in literature. While it is possible Hemingway had no formal education in the concepts of rhetoric, he most assuredly knew the practical use of them as demonstrated by their application not only in the speech, but also throughout his literary works. Understating his achievements and abilities using litotes to built ethos, deploying elements of pathos to form an emotional connection with the audience, and then delivering those elements via his unique style to show characterological coherence is evidence that, contrary to his claim, Hemingway was in full control of rhetorical devices and knew how and when to use them.
            That is not to say Hemingway’s work was without its critics. After the publication of Across the River and Into the Trees, many believed he had become a lesser writer, calling the book “embarrassing to read” (Hendrickson 435), and that he had lost his touch. And of Hemingway’s use of the iceberg principle: one criticism may be that while it may deepen the reader’s connection to the story by not telling us every detail, it also keeps us from seeing the world exactly as Hemingway saw it and experienced it. Which, in the end, may be more evidence of Hemingway’s mastery of his private and public personas; to tell too much may have been to tell too much.
            Still, for a writer who once said, “We are all apprentices in a craft where no one becomes a master,” it could be well argued that Hemingway got as close as anyone might, and receiving the Nobel Prize was not only confirmation of this, but also serves to ensure that – as Hemingway would have wanted – his work endures.
                       
References
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"The Nobel Prize in Literature 1954". Nobelprize.org. Nobel Media AB 2014. Web. 23 Jul 2014.             
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"Hemingway Is the Winner of Nobel Literature Prize." New York Times 29 Oct. 1954, sec.           Books: Print.
Hemingway, Ernest. “Nobel Prize acceptance speech.” 1952. Ernest Hemingway A Life Story.    Carlos Baker. New York: Charles Scribner’s Sons, 1969. 528-529
Hemingway, Ernest. "Acceptance Speech." Nobel Prize. , Stockholm. 10 Dec. 1954. Lecture.
Baker, Carlos. Ernest Hemingway; A life story,. New York: Scribner, 1969. Print.
Hemingway, Ernest. “To Richard Cushing.” 30 September 1952. Retrieved from:   http://www.docspopuli.org/articles/Cushing/HemingwayVOA.html
"The Star Copy Style." . The Kansas City Star, 1 Jan. 1915. Web. 21 July 2014.   <http://www.lostgeneration.com/includes/Hemingwaystylesheet.pdf>.
Ernest Hemingway: Wrestling with Life. Perf. Charles Scribner III. A & E Networks, 1998.           DVD.
Burton, Gideon. “litotes” Silva Rhetoricae. Brigham Young University.       <rhetoric.byu.edu>
Burton, Gideon. “epitrope” Silva Rhetoricae. Brigham Young University.   <rhetoric.byu.edu>
Burton, Gideon. “adynaton” Silva Rhetoricae. Brigham Young University. <rhetoric.byu.edu>
Burton, Gideon. “mesodiplosis” Silva Rhetoricae. Brigham Young University.        <rhetoric.byu.edu>
Anonymous, Rhetorica Ad Herenium. Print.
Hemingway, Ernest. "Acceptance Speech Draft." Unk. 1954. Holographic.

Hemingway, Ernest. The Old Man and the Sea. New York: Scribner, 1952. Print.
Shakespeare, William. The Complete Works of William Shakespeare. New York: Avenel, 1975.     Print.
Hemingway, Ernest. “To Maxwell Perkins.” 27 August 1942. Ernest Hemingway Selected            Letters. Ed. Carlos Baker. New York: Charles Scribner’s Sons, 1981. 541
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Hemingway, Ernest. For Whom the Bell Tolls. New York: Charles Scribner's Sons, 1940. 1, 471.   Print.
Tumminello, Marcanthony. "YouTube." Ernest Hemingway's Nobel Prize Acceptance Speech.      Youtube, 2013 Web. 14 Aug. 2014.
Hendrickson, Paul. Hemingway's Boat: Everything He Loved in Life, and Lost. New York: Vintage, 2012. Print.

Monday, January 13, 2014

Hurry Boy, Paternalism is Waiting there for You!: Problematic Ethos in Toto’s “Africa”
 
 
Madison Ramey
 
 
 
Albeit a catchy piece of pop music, the classic hit from the 1980s has a dark side. The band that brought us “Rosanna” and “Hold the Line” also introduces a detailed case study in racial discourse (“Toto Songs”). Releasing “Africa” in 1982 with good intentions, the song was a deliberative flop in that it did little to achieve its intended ends. Though Toto meant for “Africa” to inspire Americans to help those in need, the lyrics of the song and the music video function as harmful iterations of a paternalistic ideology through the ambiguous intended and received ethos of the rhetor.
Toto’s “Africa” is a song about a man presumably walking on foot to an African airport to meet his lover, all the while proclaiming the extent of his love by referencing the geographic characteristics of the continent. The music video, however, doesn’t act to supplement the literal message of the lyrics. Instead, it focuses on David Paich, songwriter and lead singer of Toto, and a colleague researching documents concerning African tourism and history in a library set in a densely forested area.
 
Intended Ethos and Hints of Humanitarianism:
            With the creation of MTV in 1981, performers utilized the music video industry to better promote their singles and albums, providing visual appeals in addition to the preexisting auditory and textual song. It can therefore be deduced that Toto was one of the first musical bands to employ the use of the music video to advocate a humanitarian purpose in 1982. “At the beginning of the ‘80s,” Paich reveals “I watched a late night documentary on TV about all the terrible death and suffering of the people in Africa. It moved and appalled me and the pictures just wouldn’t leave my head. I tried to imagine how I’d feel about [it] if I was there and what I’d do” (Flans). This period of turmoil that Paich is referring to is the era of Apartheid that occurred specifically in South Africa reached an all-time high in terms of popular protest. Legislation supporting the segregation of races installed by the government caused havoc with regards to standards of living (“Apartheid”). Because a simple pop song released in America can hardly have dreams of changing foreign political policy, it is an interesting discussion when other bands were contemporarily performing similar songs that are, in retrospect, acceptably more successful at invoking Toto’s purpose. The Irish band, U2, for example released a song called “Silver and Gold” that is more popularly attributed to relief in South Africa. The lyrics are hard-hitting and concern a man “who's sick of looking down the barrel of white South Africa. A man who is at the point where he is ready to take up arms against his oppressor. A man who has lost faith in the peacemakers of the west” (“Silver and Gold”).  Steven Van Zandt, former band member of Bruce Springsteen and the E Street Band, wrote “Sun City” about an interracial gambling resort located in a Bantustan, a nominally independent area supposedly ruled by black Africans, in the middle of an impoverished rural homeland” (“Sun City”). Providing solidarity in the lyrics (“We’re stabbing our brothers and our sisters in the back”), “Sun City” provided an explicit message. This single alone “raised more than a million U.S. dollars for anti-apartheid projects” whereas Toto did little to capitalize on any monetary aid or awareness they might have raised (“Sun City”). Michael Jackson and Lionel Richie led USA for Africa and recorded the song “We Are the World”, raising considerable profits to end the famine in Ethiopia by similarly providing a sense of a collective effort in the lyrics (Glave). Interestingly, Toto’s “Africa” preceded the aforementioned examples by a few years. The questionable success of the artifact is justifiable considering its innovation in terms of its means of conveying a greater and helpful message; however, the rhetorical devices instituted by the means are hardly permissible and are largely problematic. 
 
Reception of Ethos and Perpetuation of Paternalism:           
            Toto’s intended ethos different greatly from the credence derived by audience reception, causing the humanitarian undertones to be widely overlooked. Originally viewed as nonsensical and even catchy in its irrelevancy, the lyrics promoted old stereotypes of the continent while the music video increased the ambiguity of the text, solidifying a subjecting argument. Paich, alongside his fellow members of Toto, admit to nonsensical lyrics, allowing for polysemic readings of the text that detrimentally affect the transition between the rhetor’s intended ethos and a damaging ethos determined by audience reception.
 
 
 
The lyrics of the first verse are as follows: I hear the drums echoing tonight/ But she hears only whispers of some quiet conversation/ She’s coming in twelve-thirty flight/ Her moonlit wings reflect the stars that guide me towards salvation/ I stopped an old man along the way/ Hoping to find some old forgotten words or ancient melodies/ He turned to me as if to say: “Hurry boy, it’s waiting there for you” (Toto). In the text, it is to be assumed that it is written from the perspective of someone that lives in Africa who is waiting for their lover to arrive. The phrase, “I stopped an old man along the way, hoping to find some old forgotten words or ancient melodies”, emphasizes a problematic theme in the development of paternalistic ideologies. Defined by cultural anthropologist Renato Rosaldo, colonial nostalgia is an omnipresent institution placed by empires concerning subverted representations that states “putatively static savage societies become a stable reference point for defining (the felicitous progress of) civilized identity […] When the so-called civilizing process destabilizes forms of life, the agents of change experience transformations of other cultures as if they were personal losses” (Rosaldo). Colonial nostalgia is evident, as the African people (the people of an entire continent) are represented by the one “old man”, spewing out aged wisdom to solidify the idea that the people are stuck in the past and show little sign of societal progress. Toto’s “Africa” provides a single mentioning of the African people; the “old man” becomes the one representation of the rich and diverse cultures of an entire continent. Expounding the problematic simplification of the cultures of an entire continent, the “old man” acts as a vehicle for colonial nostalgia. This combination of simplifying representation and the perpetuation of colonial nostalgia further emphasizes the challenging text of “Africa”: not only are the elderly in Africa stuck in the past, but everyone on the continent is. 
 
 
 
The exigency of the period required the song to be understood within the scope of the deliberative genre. As stated previously, Paich argued that the original purpose of “Africa” was to create support for those suffering from hunger and poor living conditions in Africa during Apartheid, the ideal function of the genre when successful. However, because the mistaken ethos undermined the inherent power of the artifact, “Africa” fails to be deliberative in that it is unable to provide solutions and motivations for the future. Study of the telos, here, reveals that Paich’s original intention was not matched by audience reception due to his ambiguous ethos. The disjunction between genre and intent mandates that the rhetoric of Toto’s “Africa” be analyzed with the standards of epideictic genre. Celebrating the present in order to praise or place blame, epideictic rhetoric provides allowance of a broader interpretation of the “old man” lyric, implicitly placing the blame of Africa’s strife on the inability to keep up with international progress. The epideictic reading of “Africa” reiterates the racism inherent in the problematic stereotype.
Toto continues the misinterpretations through the verses of “Africa”, exacerbating the problems of the rhetor’s ambiguous ethos. Uninformed activism occurs when the intentions are good but the activist is unaware of the foundational crisis; uninformed activism is made geographically obvious in Toto’s “Africa”. The second verse continues, “The wild dogs cry out in the night/ As they grow restless longing for some solitary company/ I know that I must do what’s right/ Sure as Kilimanjaro rises like Olympus above the Serengeti/ I seek to cure what’s deep inside, frightened of this thing that I’ve become” (Toto). Here, Paich emphasizes his conviction in doing “what’s right” by referencing the geography of the continent. Aligning his certainty with a mountain believed by ancient Greeks to be the “abode of the gods”, Paich and his fellow band members are laughably mistaken as it is physically impossible to see Kilimanjaro from the Serengeti (“Olympus”). Misplaced conviction continues the destruction of Toto’s intended ethos, replacing it with a confused and ambiguous reading in which the audience finds little faith in Toto’s activist knowledge.
 
 
 
 
The formation of ambiguous ethos continues in the chorus as Toto uses bomphiologia, an exaggerating device “done in a self-aggrandizing manner (Silva Rhetoricae).The interesting parallel given between the songwriter and god is the most problematic in the artifact. The second line continues “I bless the rains down in Africa”, drawing on holy imagery to extend Toto’s argument (“Africa”). The phrase, “down in Africa”, acts to separate Toto’s audience from the people of Africa, distancing the subject geographically vaguely across the equator (“Africa”). This allows for criticism of the then political climate in Africa. Using this invented aforementioned distance, Toto simultaneously heightens their power as white men to paint themselves in the best intentions. The rhetorical technique allows for pompous speech, allowing for the speaker to brag about their position in terms of the dominant ideology. This technique solidifies the idea of paternalism because it is popularly read as an act of selflessness, though it undermines any morally upright results. Paternalism occurs when a relatively wealthy nation limits the progress of a nation seen as subordinate in the supposed best interest of the latter (Baker). Because Toto accentuates the differences between the dominant white and the consequentially subordinate African subject in terms of their self-sufficiency, this rhetorical device operates to validate the institution of paternalism.
            The chorus of Toto’s “Africa” concludes with the vague line “gonna take some time to do the things we never have”, instilling intimation, yet another rhetorical device. By “hinting at something but not stating it explicitly” the audience is encouraged to read a deeper meaning into the text that wasn’t originally intended by the rhetor (Silva Rhetoricae). The argument derived from the implied message assumedly does work for the rhetor. This statement is a given, it will take time to do the things never done before; however, the collective ‘we’ implies again that the audience of white Americans will be taking the time to help out the dependent Africans Toto created in their song.
 
            Toto intended to raise awareness for those suffering in Africa. However, this is ambiguously translated into their song and music video for “Africa”, providing problematic discourses pertaining to race. The rhetorical devices utilized in the textual lyrics of the song act to provide polysemy, ruining the successful reception of Toto’s “Africa” that would have echoed the purpose. Reinforcing old notions of a helpless third world resulting in the placement of blame on the people of Africa, mistaken geography used to emphasize the certainty of their intentions but resulting in faltering credibility, and the rhetorical use of bomphiologia all provide the foundation for reading an explicit paternalist ideology suggested in the music video.
 
Paternalism:
            Ideologies are contingent on their ordained power. Reinforcing hegemony, Toto’s “Africa”, on its surface, promotes humanitarianism in order to provide aid to a suffering continent and peoples. However, this is undermined by the ideology of paternalism in the artifact, as there is a fine line between the humanitarianism and paternalism depending on the patron and nature of the efforts. Paternalism, as an ideology, reinforces hegemony in an explicit fashion, prescribing the subordinate’s dependency on the country subjectively deemed more responsible.
The music video aids in legitimating the argument of paternalism in its provided juxtaposition between the civilized and uncivilized. The woman, seen dressed in affluent clothing reading a book provides a stark contrast with the bare foot of the tribesman (1:51-1:53). Having assumed the position of the token in the music video, the woman emphasizes the differences between the two people, results of education and wealth. This aforementioned tribesman is seen taking aim at the two in the study (2:47) Throwing the arrow, the man causes symbolic consequences in the music video, forcibly suggesting to a Western audience the need to intervene (3:12-4:16). First, the spear causes the bookcase to knock a pile of books over (3:14), perhaps symbolizing a Western belief that literacy and education is useless to the people and culture of Africa. The books then cause a kerosene lantern to fall over, catching fire to its surroundings (3:16), in a way instilling the idea with American audiences that the African continent lives primitively, without electricity or doors.  This is a damaging belief in that it again reaffirms the paternalistic instincts of the West, in turn, making it a pervasive ideology seen earlier in the lyric featuring the “old man” with his ancient knowledge. These demonstrations of chaos and destruction convey to a Western audience the need for humanitarian efforts. However, the symbology used to make this point is saturated with arguments derived from paternalistic beliefs. The glasses, presumably of the woman in the music video, are seen crushed in the mud (3:23). This could be a metaphor for the violence that occurred in the continent regardless of education and monetary stability. The final scene is a book titled Africa on fire as a result of the arrow’s chain reaction (3:47-3:50), symbolizing the idea that the people of Africa are destroying their homeland. Intervening in politics and economy due to the belief that the people of Africa are unable to find resolve for themselves demonstrates the use of legitimation in order to properly establish a hegemonic belief.
 
Ideologies pertaining to paternalism, whether unconscious or not, have very real consequences. Resulting in what some critics call “poverty tourism”, a recent application of the similar means of Toto’s legitimation, paternalism is employed in yet another context. Kennedy Odede, a Nairobi native, writes in an editorial to The New York Times titled Slumdog Tourism, “Slum tourism turns poverty into entertainment, something that can be momentarily experiences and then escaped from. […] Aside from the occasional comment, there is no dialogue established, no conversation begun” (Odede). Because Toto’s “Africa” failed to create any of the change it was created to provoke, the song becomes merely a perpetuation of what needs to be changed.
            While legitimation justifies the dominant ideology in that the belief system carries inherent righteousness, naturalization acts to validate the ideology by its being naturally derived without coercion and unnecessary force. It is of the good and responsible white man’s nature to know when to do the just thing. In the video, Paich is seen researching the continent. Seemingly discontent with his efforts in the face of the destruction caused by the visiting African’s arrow (4:09), Paich’s expression offers insight into the naturalized belief system of the West that Africa as a continent finds hardship in accepting help from developed countries despite continual attempts to provide relief efforts.
             
Conclusion:
            Paich admits that the difficulty in writing “Africa” was that it was “a white boy [trying] to write a song on Africa, but since he’s never been there, he can only tell what he’s seen on TV or remembers in the past” (AudioFemme). Though the song went triple platinum, it did little to raise substantial awareness of the plight in Africa because the audience failed to recognize the explicit intent of the song. The paternalist ideology is born of this uncertainty, and it is made only more obvious through the failure of a receptive ethos. The intention of Toto’s character was lost through undeveloped arguments, such as old racist quips, uninformed activism, and exaggerated rhetorical devices, and the message behind their song was subsequently made ambiguous. It is the ambiguity created in the artifact that allows for damaging polysemic interpretations.
 
 
 
 
 
 
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