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The Baba Indaba Children’s Stories, published by Abela Publishing, often use folklore and fairy tales which have their origins mists of time. Afterall who knows who wrote the story of Cinderella, also known in other cultures as Tattercoats or Conkiajgharuna. So who wrote the original? The answer is simple. No-one knows, or will ever know, so to assume that anyone owns the rights to these stories is nothing but nonsense. As such, we have decided to use the Author name “Anon E. Mouse” which, of course, is a play on the word “Anonymous”.

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ISSN: 2397-9607 Issue 37

In Issue 37 of the Baba Indaba Children’s Stories, Baba Indaba narrates the Jamaican Anansi story of the cockroach and the cock with disastrous consequences for cockroach. Look out for the moral of the story.

It is believed that folklore and tales are believed to have originated in India and made their way overland along the Silk and Spice routes and through Central Asia before arriving in Europe. Even so, this does not cover all folklore from all four corners of the world. Indeed folklore, legends and myths from Africa, Australia, Polynesia, and some from Asia too, are altogether quite different and seem to have originated on the whole from separate reservoirs of lore, legend and culture.

 

This book also has a “Where in the World – Look it Up” section, where young readers are challenged to look up a place on a map somewhere in the world. The place, town or city is relevant to the story, on map. HINT – use Google maps.

Baba Indaba is a fictitious Zulu storyteller who narrates children’s stories from around the world. Baba Indaba translates as “Father of Stories”.

 

FOLLOW THIS LINK: https://play.google.com/store/books/details/Anon_E_Mouse_COCK_S_BREAKFAST_A_Jamaican_Anansi_Ta?id=zL__CwAAQBAJ

 

Cock's Breakfast

Cock’s Breakfast

(by George Parkes, Mandeville)

A man plant a big field of gub-gub (black eyed) peas. He got a watchman put there. This watchman can’t read. The peas grow lovely an’ bear lovely; everybody pass by, in love with the peas. Anansi himself pass an’ want to have some. He beg the watchman, but the watchman refuse to give him. He went an’ pick up an’ old envelope, present it to the watchman an’ say the master say to give the watchman. The watchman say, “The master know that I cannot read an’ he sen’ this thing come an’ give me?” Anansi say, “I will read it for you.” He said, “Hear what it say! The master say, ‘You mus’ tie Mr. Anansi at the fattest part of the gub-gub peas an’ when the belly full, let him go.'” The watchman did so; when Anansi belly full, Anansi call to the watchman, an’ the watchman let him go.

After Anansi gone, the master of the peas come an’ ask the watchman what was the matter with the peas. The watchman tol’ him. Master say he see no man, no man came to him an’ he send no letter, an’ if a man come to him like that, he mus’ tie him in the peas but no let him away till he come. The nex’ day, Anansi come back with the same letter an’ say, “Master say, give you this.” Anansi read the same letter, an’ watchman tie Anansi in the peas. An’ when Anansi belly full, him call to the watchman to let him go, but watchman refuse. Anansi call out a second time, “Come, let me go!” The watchman say, “No, you don’ go!” Anansi say, ‘If you don’ let me go, I spit on the groun’ an’ you rotten!” Watchman get frighten an’ untie him.

Few minutes after that the master came; an’ tol’ him if he come back the nex’ time, no matter what he say, hol’ him. The nex’ day, Anansi came back with the same letter an’ read the same story to the man. The man tie him in the peas, an’, after him belly full, he call to the man to let him go; but the man refuse,–all that he say he refuse until the master arrive.

The master take Anansi an’ carry him to his yard an’ tie him up to a tree, take a big iron an’ put it in the fire to hot. Now while the iron was heating, Anansi was crying. Lion was passing then, see Anansi tie up underneath the tree, ask him what cause him to be tied there. Anansi said to Lion from since him born he never hol’ knife an’ fork, an’ de people wan’ him now to hol’ knife an’ fork. Lion said to Anansi, “You too wort’less man! me can hol’ it. I will loose you and then you tie me there.” So Lion loose Anansi an’ Anansi tied Lion to the tree. So Anansi went away, now, far into the bush an’ climb upon a tree to see what taking place. When the master came out, instead of seeing Anansi he see Lion. He took out the hot iron out of the fire an’ shove it in in Lion ear. An Lion make a plunge an’ pop the rope an’ away gallop in the bush an’ stan’ up underneath the same tree where Anansi was. Anansi got frighten an’ begin to tremble an’ shake the tree, Lion then hol’ up his head an’ see Anansi. He called for Anansi to come down. Anansi shout to the people, “See de man who you lookin’ fe! see de man underneat’ de tree!” An’ Lion gallop away an’ live in the bush until now, an’ Anansi get free.

ISBN: 978-1-909302-37-2
URL: http://abelapublishing.com/jamaican-anansi-stories–149-anansi-tales_p26543875.htm

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SYNOPSIS
THE STORIES in this collection were recorded from the lips of over sixty negro story-tellers in the remote country districts of Jamaica during two visits to the island in the summer of 1919 and the winter of 1921. The role of Anansi, the trickster spider, is akin to the Native American Coyote and the (Southern African) Bantu Hare.
Herein you will find 149 Anansi tales and a further 18 Witticisms. The stories are categorised into ANIMAL STORIES, OLD STORIES (CHIEFLY OF SORCERY), DANCE AND SONG and WITTICISMS. You will find stories as varied in title and content as THE FISH-BASKET, THE STORM, THE KING’S TWO DAUGHTERS, THE GUB-GUB PEAS, SIMON TOOTOOS, THE TREE-WIFE and many, many more unique tales.


In some instances, Martha Warren Beckwith was able to record musical notation to accompany the stories. As such you will find these scattered throughout the book. In this way the original style of the story-telling, which in some instances mingles story, song and dance, is as nearly as possible preserved.
Two influences have dominated story-telling in Jamaica, the first an absorbing interest in the magical effect of song which far surpasses that in the action of the story; the second, the conception of the spider Anansi as the trickster hero among a group of animal figures. “Anansi stories” regularly form the entertainment during wake-nights, and it is difficult not to believe that the vividness with which these animal actors take part in the story springs from the idea that they really represent the dead in the underworld whose spirits have the power, according to the native belief, of taking animal form. In the local culture, magic songs are often used in communicating with the dead, and the obeah-man who sets a ghost upon an enemy often sends it in the form of some animal; hence there are animals which must be carefully handled lest they be something other than they appear. The importance of animal stories is further illustrated by the fact that animal stories form the greater part of this volume.


33% of the net profit from the sale of this book will be donated to SENTEBALE, a charity supporting children orphaned by AIDS in Lesotho.

YESTERDAYS BOOKS RAISING FUNDS FOR TODAYS CHARITIES

TABLE OF CONTENTS
ANIMAL STORIES
Tying Tiger
A The Fish-Basket
B The Storm
Tiger As Substitute
A The King’s Two Daughters
B The Gub-Gub Peas
Tiger As Riding-Horse
Tiger’s Sheep-Skin Suit
Tiger Catching The Sheep-Thief
A The Escape
B The Substitute
C In The House-Top
Tiger’s Breakfast
Eggs And Scorpions
Tiger’s Bone-Hole
The Christening
Eating Tiger’s Guts
A The Tell-Tale
B The Monkeys’ Song
Throwing Away Knives
A Tiger And Anansi
B Sheep And Anansi
Grace Before Meat
A Monkey And Anansi
B Goat And Anansi
Day-Time Trouble
A Rabbit And Anansi
B Rat And Anansi
C Goat And Anansi
New Names
Long-Shirt
Shut Up In The Pot
House In The Air
A Tracking Anansi
B Rabbit And Children Going Up To Heaven
C Duppy’s House In The Air
D Carencro’s[] House With A Key
Goat On The Hill-Side
Dog And Dog-Head
Tacoomah’s Corn-Piece
Anansi And The Tar-Baby
A The Escape From Tiger
B The Substitute
C The Grave
Inside The Cow
Cunnie-More-Than-Father
The Duckano Tree
Food And Cudgel
A The Handsome Packey
B The Knife And Fork
The Riddle
Anansi And Brother Dead
A Brother Dead’s Wife
B Goat And Plantain
Brother Dead And The Brindle Puppy
The Cowitch And Mr Foolman
Dry-Head And Anansi
A Go-Long-Go
B Dry-Head
C Brother Dead
The Yam-Hills
The Law Against Back-Biting
A Duck’s Dream
B Guinea-Chick
C Dry-Head At The Barber’s
Fling-A-Mile
But-But And Anansi
Tumble-Bug And Anansi
Horse And Anansi
Anansi In Monkey Country
A Bunya
B Christen Christen
Curing The Sick
A The Fishes
B The Six Children
Anansi, White-Belly And Fish
Goat’s Escape
A The Rain
B The Dance (1)
B The Dance (2)
Turtle’s Escape
Fire And Anansi
Quit-Quit And Anansi
A Tailors And Fiddlers
B Fiddlers
Spider Marries Monkey’s Daughter
The Chain Of Victims
Why Tumble-Bug Rolls In The Dung
Why John-Crow Has A Bald Head
A The Baptism
B The Dance
Why Dog Is Always Looking
Why Rocks At The River Are Covered With Moss
Why Ground-Dove Complains
Why Hog Is Always Grunting
Why Toad Croaks
Why Woodpecker Bores Wood
Why Crab Is Afraid After Dark
Why Mice Are No Bigger
Rat’s Wedding
Cockroach Stories
A Cock’s Breakfast
B Feigning Sick (1)
B Feigning Sick (2)
C The Drum
Hunter, Guinea-Hen And Fish
Rabbit Stories
A The Tar Baby
B Saying Grace
C Pretending Dead
The Animal Race
A Horse And Turtle
B Pigeon And Parrot
The Fasting Trial (Fragment)
Man Is Stronger

OLD STORIES, CHIEFLY OF SORCERY
The Pea That Made A Fortune
Settling The Father’s Debt
Mr Lenaman’s Corn-Field
Simon Tootoos
The Tree-Wife
Sammy The Comferee
Grandy-Do-An’-Do
A Moses Hendricks, Mandeville
B Julia Gentle, Malvern, Santa Cruz Mountains
Jack And Harry
Pea-Fowl As Messenger
A John Studee
B Contavio
The Barking Puppy
The Singing Bird
A Fine Waiting Boy
B The Golden Cage
Two Sisters
Asoonah
The Greedy Child
A Crossing The River
B The Plantain
Alimoty And Aliminty
The Fish Lover
A Timbo Limbo
B Fish Fish Fish
C Dear Old Juna
Juggin Straw Blue
The Witch And The Grain Of Peas
Bosen Corner
The Three Dogs
A Boy And Witch Woman
B Lucy And Janet
Andrew And His Sisters
The Hunter
A The Bull Turned Courter
B The Cow Turned Woman
Man-Snake As Bridegroom
A The Rescue (1)
A The Rescue (2)
B Snake Swallows The Bride
The Girls Who Married The Devil
A The Devil-Husband
B The Snake-Husband
Bull As Bridegroom
A Nancy
B The Play-Song
C Gracie And Miles
The Two Bulls
Ballinder Bull
Bird Arinto
Tiger Softens His Voice
Hidden Names
A Anansi And Mosquito
B Anansi Plays Baby (1)
B Anansi Plays Baby (2)
B Anansi Plays Baby (3)
Anansi And Mr Able
The King’s Three Daughters
The Dumb Child
The Dumb Wife
Leap, Timber, Leap
A Old Conch
B Grass-Quit (Fragment)
The Boy Fools Anansi
The Water Crayfish

DANCE & SONG
The Fifer
In Come Murray
Tacoomah Makes A Dance
Anansi Makes A Dance
Red Yam
Guzzah Man
Fowl And Pretty Poll
The Cumbolo
John-Crow And Fowl At Court
Wooden Ping-Ping And Cock
Animal Talk

WITTICISMS
Old-Time Fools I, II & III
Duppy Stories IV, V, VI, VII & VIII
Animal Jests IX, X, XI, XII, XIII, XIV, XV
Lies XVI & XVII
Philosophy XVIII

ISBN: 978-1-909302-37-2
URL: http://abelapublishing.com/jamaican-anansi-stories–149-anansi-tales_p26543875.htm

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Today we journey far to the South – to West Africa for an Anansi Story.

 

THERE were once upon a time three sisters and a brother. The sisters were all proud, and one was very beautiful, and she did not like her little brother, “because,” she said, “he was dirty.” Now, this beautiful sister was to be married, and the brother begged their mother not to let her marry, as he was sure the man would kill her, for he knew his house was full of bones. So the mother told her daughter, but she would not believe it, and said, “she wouldn’t listen to anything that such a dirty little scrub said,” and so she was married.

Now, it was agreed that one sister was to remain with her mother, and the other was to go with the bride, and so they set out on their way. When they got to the beach, the husband picked up a beautiful tortoise-shell comb, which he gave to his bride. Then they got into his boat and rowed away over the sea, and when they reached their home, they were so surprised to see their little brother, for the comb had turned into their brother. They were not at all glad to see him, and the husband thought to himself he would kill him without telling his wife. When night came the boy told the husband that at home his mother always put him to sleep in the blacksmith’s shop, and so the husband said he should sleep in the smithy.

 

In the middle of the night the man got up, intending to kill them all, and went to his shop to get his irons ready, but the boy jumped up as soon as he went in, and he said, “Boy, what is the matter with you?” So the boy said, when he was at home his mother always gave him two bags of gold to put his head on. Then the man said, he should have them, and went and fetched him two bags of gold, and told him to go to sleep.

But the boy said, “Now, mind, when you hear me snore I’m not asleep, but when I am not snoring then I’m asleep.” Then the boy went to sleep and began to snore, and as long as the man heard the snoring, he blew his bellows; but as soon as the snoring stopped, the man took his irons out of the fire, and the boy jumped up.

Then the man said, “Why, what’s the matter? why can’t you sleep?”

The boy said, “No; for at home my mother always gave me four bags of money to lie upon.”

Well, the man said he should have them, and brought four bags of money. Then the boy told him again the same thing about his snoring, and the man bade him go to sleep, and he began to snore, and the man to blow his bellows until the snoring stopped. Then the man took out his irons again, and the boy jumped up, and the man dropped the irons, saying, “Why, what’s the matter now that you can’t sleep?”

The boy said, “At home my mother always gave me two bushels of corn.”

So the man said he should have the corn, and went and brought it, and told him to go to sleep. Then the boy snored, and the man blew his bellows till the snoring stopped, when he again took out his irons, and the boy jumped tip, and the man said, “Why, what’s it now?”

The boy said, “At home my mother always goes to the river with a sieve to bring me some water.”

So the man said, “Very well, I will go, but I have a cock here, and before I go I must speak to it.”

Then the man told the cock if he saw any one moving in the house he must crow; that the cock promised to do, and the man set off.

 

Now when the boy thought the man was gone far away, he got up, and gave the cock some of the corn; then he woke up his sisters and showed them all the bones the man had in the house, and they were very frightened. Then he took the two bags of gold on his shoulders, and told his sisters to follow him. He took them to the bay, and put them into the boat with the bags of gold, and left them whilst he went back for the four bags of money. When he was leaving the house he emptied the bags of corn to the cook, who was so busy eating, he forgot to crow, until they had got quite away.

 

When the man returned home and could not find them in the house, he went to the river, where he found his boat gone, and so he had no way of going after them. When they landed at their own place the boy turned the boat over and stove it in, so that it was of no use any more; and he took his sisters home, and told their mother all that had happened, and his sisters loved him, and they lived very happily together ever afterwards, and do so still if they are not dead.

 

NOTE: ANANZI or Ahnansi (Ah-nahn-see) “the trickster” is a cunning and intelligent spider and is one of the most important characters of West African and Caribbean folklore. The Anansi tales are believed to have originated in the Ashanti tribe in Ghana. (The word Anansi is Akan and means, simply, spider.) They later spread to other Akan groups and then to the West Indies, Suriname, and the Netherlands Antilles. On Curaçao, Aruba, and Bonaire he is known as Nanzi, and his wife as Shi Maria.

He is also known as Ananse, Kwaku Ananse, and Anancy; and in the Southern United States he has evolved into Aunt Nancy. He is a spider, but often acts and appears as a man. The story of Anansi is akin to the Coyote or Raven the trickster found in many Native American cultures.

 

From Ananzi Stories by Sir George Webbe Dasent

URL: http://www.abelapublishing.com/cg_anst.html

 

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