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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