In traditional
African thinking, time doesn’t move forward, towards a climax or an end of the
world, but it rather falls back into the pool of memory. There are two categories
of time, Sasa and Zamani, Swahili words for the designation of what seems to be
the present and the past. On a closer look, Zamani includes its own past, present
and future, so we oversimplify calling it the past. Time moves from Sasa to
Zamani, from the present moment of vital experience, to a kind of macrotime of
mythical experience, self-contained more than strictly cyclical. Sasa is a
lineal microtime based on the experience of economic activities, while Zamani
is the narrative time where meaning is created. One could say that the weight
of Zamani annihilates Sasa, or better, that Sasa is a mere security buffer
where the unpredictability of vital experience is differed until is valuated
and interpreted. Myth functions in its more basic levels as a homeostatic force
for the individual and the group, closing and objectifying human experience
into language.
We
literally live in the past. As Gerald Edelman said in relation to our neural
mappings, we remember the present. In Swahili terms, we place Sasa experience
within a narrative frame work of Zamani. This is not exclusive of mythologies
of the plane of the anima mundi. Even
the narratives of the plane of human law of the present (well not all
narratives of the present are of human law) play on that edge of time.
Financial markets valuate constantly future economic scenarios, in fact, they never
live in the present but create a narrative, with a past, a present and a future
that are projected forward, where the meaning for the unintelligible and escaping
economical present will be unveiled. Both the idea of a meaning in the future and
the idea of a meaning in the past have an equivalent mythical homeostatic function.
Our images of the future are as self-deceiving as those of the past. They are
both memory variations for the generation of social order.
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