44 pages • 1 hour read
Content Warning: This section includes discussions of anti-Black racism and anti-gay bias.
Sissie and Marija arrive at the cottage. The two women discuss Little Adolf. Marija cannot safely get pregnant again, so she is glad that her only child is a son. Sissie knows that people express similar sentiments all over the world. Marija admits that she will never visit Sissie in Ghana, though she hopes her son might travel to South Africa or Rhodesia (Zimbabwe). Sissie suggests visiting Nigeria, as she thinks it “has all the characteristics which nearly every African country has; but also presents these characteristics in bolder outlines” (52). Sissie has also visited Upper Volta (Burkina Faso) as a tourist.
Sissie thinks about the difficulties facing Upper Volta and other parts of Africa that have recently become independent. Some areas deal with corruption, poor infrastructure, bad economies, and limited educational outcomes. The rulers of these countries often have European wives who bring “their brothers or…who knows? / To run the / Economy” (55). They also send a few of their young people abroad for a European education, allowing them to “make it” and live a good life while other people in their country suffer. Before Sissie came to Bavaria, she spent time in “France, Belgium, The Netherlands. One day in Salzburg, six in the two Berlins” (59). A variety of African student organizations have funded her travel. When she writes to her mother about her travel experiences, she only tells her the good parts.
After a moment in silence, Sissie looks at Marija, who blushes. Sissie sometimes has romantic feelings for Marija, though in her fantasies, she imagines that she is a man. Even in her imagination, she recognizes that a Black man who has an affair with a white European woman is at grave risk of experiencing violence. Marija brings Sissie upstairs to see the rest of her house. In her bedroom, Marija kisses Sissie, who immediately pushes her away in shock. She suddenly feels very far from home, and realizes that she has still never met Big Adolf (Marija’s husband). Marija cries, and Sissie considers how lonely life in Europe is.
Sissie remembers a story of a European missionary schoolteacher on the coast of Guinea. She caught two of her female students in bed together, which is a sin in Christianity. Unable to fully discuss their feelings, the two women go back downstairs. Sissie tells Marija about her big family; her mother has seven children, and her father has 16. Sissie finally returns to the youth hostel quite late. She is leaving Germany in a few days and has not yet told Marija. Now does not seem like the right time to say something.
Sissie and the other members of her program go on a brief tour of Bavaria to see some festivals, which makes Sissie think about medical experimentation in “Remote corners of / Banana republics and other / So-called-developing countries” (70). She returns to the youth hostel and sees Marija on her very last night before departing. Marija invites her to lunch the following day, where she will finally meet Big Adolf. Sissie admits that she is leaving early in the morning. Marija is shocked and very upset. She asks Sissie to change her travel plans, but any change is impossible because of her volunteer program. In any case, she has to visit another Ghanaian woman in Hamburg, as the woman’s mother cannot be sure from her letters whether she is safe and well.
Although Sissie regrets having to leave Marija, she gets a perverse pleasure from watching her distress. She tells Marija sarcastically that she should prepare tomorrow’s lunch for Big Adolf, as “it is not sound for a woman to enjoy cooking for another woman…Special meals are for men” (77).
The next morning, Marija meets Sissie at the train station. She gives her a hug, a kiss on the cheek, and one last paper bag of food. She asks Sissie to visit Munich, as it is such a beautiful city. Sissie promises that she will visit it, though she knows she will not have time. She thinks about the collapse of European empires and the ways the world is changing. As the train pulls away, she opens the paper bag to reveal “sandwiches of liver sausages, a few pastries, a slab of cheese, and some plums” (82).
In the second half of “Plums,” Sissie and Marija’s relationship comes to a head. Both characters deal with The Effects of Isolation and Alienation that draw them together. Sissie has at times contemplated an affair with Marija, if only she were a man, but when Marija actually tries to kiss her, she reflexively pushes her away. Regardless of her true feelings, she cannot “talk of this white woman to just anyone at home” (65). Rather than connecting them, Sissie and Marija’s complicated feelings for one another end up driving both women deeper into their loneliness. Sissie deliberately pulls away from Marija by neglecting to mention that she is leaving; she finds it easier and perversely satisfying to hurt Marija instead of being vulnerable. Sissie links Marija’s unhappiness to European colonialism, suggesting that white people committed atrocities in part because of their unhappy isolation. In Marija’s romantic advances, Sissie sees the ghosts of “Bullying slavers and slave-traders. Solitary discoverers. Swamp-crossers and lion hunters” (65). European attitudes have made romantic desire between women (or between men) a sin both in Europe and Africa.
Sissie’s Post-Colonial African Identity is at odds with Marija’s European mindset. Though Marija expresses interest in her son traveling to Africa, she assumes he will visit South Africa and Rhodesia, not Ghana. She considers Ghana (and other independent African nations) less valuable, less interesting, and more dangerous than countries like South Africa or Rhodesia, where white people are still in charge of government. South Africa was ruled by the Apartheid government in the 1960s, and Rhodesia had a minority-white government led by Ian Smith. Rhodesia later gained true independence from colonial rule and became the country of Zimbabwe in 1980.
Sissie has an entirely different perspective, having spent time in Nigeria and Upper Volta as a tourist. For her, African countries are highly distinct, whereas Marija sees most of Africa as a flat monoculture. Sissie reflects that Nigeria and Upper Volta have gone through immense difficulties since gaining independence from European rule. Upper Volta, which became Burkina Faso in 1984, suffered from a lack of infrastructure and resources. Nigeria was in the midst of a civil war, the Biafran War, which lasted until 1970. The positions of these countries contribute to the European notion that the post-colonial African identity is one of strife, struggle, and failure. Without Europe, it seems, Africa is floundering; only the countries where white people maintain power are successful.
Sissie sees this European perspective of independent African nations as one of Hypocrisy and Shame. Europeans are unwilling or incapable of imagining an Africa that might undercut the European order or demonstrate a viable alternative. In her prose poems, Sissie argues that Europeans have simply reinvented colonization within the decolonial system, wherein a few Africans receive a European education and the rulers of African countries marry European women, who bring their brothers, or even their lovers, to the country to run the economy. The rich rulers then live with their wives in Europe, while Africans at home still labor for the benefit of white people, selling their resources for too little money.
Therein lies the hypocrisy of decolonization: A few Africans go to Europe so that they can serve as an aspirational goal for their countrymen, as examples of people who “made it,” while at home, politicians are able to grow rich through ongoing exploitation. As Sissie points out: “There is ecstasy / In dying from the hands of a / Brother / Who / Made / It” (59).
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By Ama Ata Aidoo