Dr. Raphael Ernest Grail Armattoe was an exceptional figure in the African intellectual landscape, and his life and work are worth examining to understand his contributions to African literature and thought. Armattoe was born in Denu, a small town in southeastern Ghana, on August 13, 1913, during a time when European colonial powers still held sway over much of Africa. His father was a representative for a German firm in the nearby German-controlled Togoland, while his mother hailed from Lome in what is now French Togoland. The cultural and linguistic diversity of his upbringing, marked by influences from British, French, and German traditions, would later play a significant role in shaping his worldview and literary output.
Armattoe’s early education began at a mission school, a common starting point for many Africans of his generation who sought formal education. He attended Denu Catholic School before moving on to the prestigious Mfantsipim School, Ghana's oldest secondary institution, located in Cape Coast. There, he distinguished himself academically, completing his studies ahead of schedule in 1929. His remarkable academic prowess led him to pursue further studies abroad.
In 1930, as many ambitious young Africans did, Armattoe left Ghana for Europe to further his education. His first stop was Germany, where he attended Wansbeck High School before enrolling at the University of Hamburg to study medicine, linguistics, and anthropology. However, the rise of Hitler in 1933 forced Armattoe to leave Germany for France, where he continued his studies at the Sorbonne and the Universities of Besançon and Lille, earning a Master's degree in literature and a Higher Diploma in Education.
By 1937, Armattoe had moved to the United Kingdom, where he continued his medical studies in Edinburgh and Glasgow, while also delving into anthropology in London. His academic journey was marked by numerous accolades, including membership in prestigious societies such as the Zoological Society, the Royal Anthropological Society, and the Linnaean Society, among others. His intellectual rigor and contributions to anthropology and medicine earned him invitations to significant international forums, including the Nobel Laureation Festival in Stockholm in 1947, and he was even considered a runner-up for the Nobel Prize in Medicine in 1949.
Armattoe’s professional life was as diverse as his academic pursuits. He worked in various locations, including Kumasi in Ghana, Stockholm in Sweden, and primarily Londonderry in Northern Ireland, where he established the Lomeshie Research Institute of Anthropology and Racial Biology. His scholarly output was prolific, with 19 published works covering a range of interests, including medicine, anthropology, and literature. His medical and anthropological works, such as "Anaphylaxis and a Dental Problem," "The Swiss Contribution to Anthropology," and "The Golden Age of West African Civilization," showcased his deep engagement with issues pertinent to both African and global contexts.
However, it is in his literary works, particularly his poetry, that Armattoe’s intellectual and emotional depth truly shines. His poetry is a reflection of his lived experiences, marked by the complexities of his identity as an African intellectual navigating both colonial and post-colonial realities. His poetic works, including the collections "Between the Forest and the Sea" (1951) and "Deep Down the Blackman's Mind" (1953), reveal a man deeply attuned to the cultural and existential questions of his time.
"Deep Down the Blackman’s Mind" is a particularly significant work, as it attempts to offer insights into the African psyche, a topic of great interest to both African and non-African audiences. The collection is dedicated to "H. S." (Homo Sapiens), who Armattoe hoped would "understand" the depths of the black man’s mind. The poems in this collection, while not arranged chronologically, explore a wide range of themes, from the personal and familial to the socio-political and cultural.
One notable aspect of Armattoe’s poetry is its rootedness in his African identity and his deep love for Africa. This love is expressed in various forms, from a celebration of African physical characteristics to a critique of Western attitudes towards Africa and Africans. In the poem "Our God is Black," Armattoe boldly asserts the beauty and divinity of the black race:
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Our God is black.
Black of eternal blackness,
With large voluptuous lips,
Matted hair and brown liquid eyes,
Figure of gainly form, is He,
For in His image are we made.
Our God is black.
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This poem is a powerful statement of racial pride and defiance, challenging the often negative stereotypes associated with blackness. It is reminiscent of the sentiments expressed by Dr. James Aggrey, another prominent African intellectual, who famously declared that he would choose to be blacker than the blackest coal if given the chance to choose his skin color in the afterlife.
Armattoe’s pride in his African heritage also manifests in his portrayal of African spirituality and culture. In "The Negro Heaven," he imagines a heaven populated by black angels and saints, a vision that contrasts sharply with the typically whitewashed depictions of heaven in Western religious iconography. This vision is not just a reversal of the racial dynamics of religious imagery, but a profound assertion of the validity and beauty of African spirituality.
The poet’s deep connection to his family is another recurring theme in his work. Armattoe frequently expresses his love and respect for his parents, siblings, and children, often reflecting on the wisdom and sacrifices of his ancestors. In "Grandeur d'Ame d'Un Noir," he pays tribute to his brother’s foresight and leadership:
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His distinction was that he saw far ahead
Of his peers and compatriots...
His manner simple and severe, just and firm,
Prouder than Lucifer, fearless as Sparta's king...
Loyal to the past, firm in the present,
His sights were set for the distant dawn.
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This deep respect for his brother and, by extension, his ancestors, underscores Armattoe’s belief in the importance of continuity and tradition in the African experience. His poetry often grapples with the tension between the past and the present, as well as the challenges of navigating the future while remaining rooted in one’s cultural identity.
Armattoe’s poetry also engages with the political realities of his time, particularly the struggle for African independence. His political involvement is well-documented, including his participation in the Pan-African Congress in Manchester in 1945, where he advocated for the liberation of African nations from colonial rule. Upon his return to Ghana in 1948, Armattoe became involved in the burgeoning independence movement, aligning himself with the opposition to Kwame Nkrumah’s party, particularly over the contentious issue of "cutting-out" diseased cocoa trees to combat the Swollen Shoot virus.
Armattoe’s opposition to Nkrumah extended to the issue of Togoland’s future, where he supported the unification of British and French Togoland as a separate self-governing entity, rather than its integration with the Gold Coast. His advocacy for Togoland’s independence took him to the United Nations in 1953, where he presented his case before the international community.
Unfortunately, Armattoe’s life was cut short when he fell ill and died in Hamburg on December 21, 1953, at the age of 40. His death marked the loss of a brilliant mind and a passionate advocate for African independence and cultural pride. His legacy, however, lives on through his writings, which continue to inspire and provoke thought among readers and scholars alike.
In conclusion, Dr. Raphael Ernest Grail Armattoe was a polymath whose contributions to science, anthropology, and literature were significant and far-reaching. His poetry, in particular, offers a window into the mind of an African intellectual grappling with the complexities of identity, culture, and politics in a rapidly changing world. Armattoe’s work remains a testament to the power of literature to both reflect and shape the human experience, and his voice continues to resonate in the ongoing conversations about race, culture, and the legacy of colonialism in Africa and beyond.
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