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*ANALYSIS OF ONCE A VILLAGE BOY*

(A book written by 24 years old Sierra Leonean, Solomon Smart S. Bangura)

BY: Mohamed Tafsir Fofanah

The unveiling of the flashback in *"Once A Village Boy"* draws a picture to the reader's mind about the throe and beauty of the writer's native land. I marvel the way the writer adroitly describes nature (night and animals) with the village children. The traditional beliefs of the natives in the power of charms to protect oneself from witchcrafts portray Africa's faith since its pre-colonial era. The description of the men in chapter one of the book appears very comical yet satiric to cure the ills of the agony encountered by African women.

From my first reading, male-chauvinism paints the struggles of women to secure their rightful position or gender equality in the community they find themselves.

However, the pangs of the women in *"Once A Village Boy"* reminds me of the melancholy of a rootin-tootin widow (Yaremi) in *Loney Days* - a book written by Professor Adebowali, a Nigerian author and Liberian.

Solomon aesthetically paints his experiences revolving secret society (Gbabanie) as the unavoidable bridge that connects a boy to manhood. In the writer's native land, a man is yet passive as a child crawling in his father's compound or not capable to acquire chieftaincy if not been circumcised by his kinsmen in the village. Like Camara Laye, the Guinean author of the "African Child", Solomon Smart Bangura refuses to unfold the traditional enactments carried in the forest by veteran initiators about the male secret society "Gbabanie". This reaction of the writer literally puts the reader in limbo.

Despite Solomon peddeled on the Streets of Freetown moving "Helter-skelter" selling cold water to make ends meet, he keeps dreaming big all the time to make sunshine and serve humanity with the best of his ability. Even though he is surrounded by some scrupulous school friends who always scoff at his unfortunate circumstance to moldly pet peeve Solomon "upline borbor"; Solomon Smart decides to dust his back of the floor and reciprocate their insolence with hard studies to score indomitable grades in school during exams.

In Chapter four "Life in the University of Sierra Leone", I patiently read page to page to understand the University atmosphere that surrounds the students, the lecturers and the administration in the book. But, my prediction towards this academic setting contrasts the author's description in the University. He briefly pictures the problems that severely affect University students. As an academia, Solomon Smart interlectually avoids delving into the pros and cons of University life; he's rather interested in expressing his notions about romantism.

Moreover, "The American dream in Africa" is a complete irony to the reader who pre imagined the writer as an African child sitting on his carboard hoping to one day live luxurious life in America. On the contrary, the author explains about his countrymen who can do anything to gain America visa at the American Embassy in Sierra Leone "What amused, surprised and shocked me at the same time were the dozens of people who sat there with there Holy Bibles, AL Qurans, rosaries, prayer books, some reciting prayers seriously to say they were in a chapel, or in a crusade meditating." This worrisome act of many people in his country inspires his zest in becoming a young revolutionary Pan-Americanist to dauntlessly liberate the minds of his people who see Europe as a paradise to their long pangs in Africa.

Though religion (Christianity and Islam) is considered as divine instrument to teach man about the imperative of his existence and to vividly understand the omnipotence of his creator in this world and in the hereafter, Smart paradoxically portrays religion as "A Holy Poison" that impels superiority with the implications of producing somber fate. The story of Bintu, a devoted Muslim girl who unavoidably converted to Christianity justfies Solomon's assertion about religion. Some clergymen in his book like the Youth and Young Adult President of the church who proclaimed themselves as religious men were devils under the carpet; they wrongfully preached the gospel and promote racism instead of equality "One of the foreign evangelists said to them African boys should occupy the back seats on the bus and they must never come in the front........"
Imperatively, the author later views the hypothesis of Islam and Christianity as very significant agencies that are actually blessed with divine authority to promote peace among humanity "I believe in both foreign religion (Christianity and Islam) because I view the two as a police to society. They have a duty to invite mankind to peace".

In Chapter eight of "Once A Village Boy", Solomon narrates the agony of his mother to make him an educated man who can dauntlessly stand to constructively articulate issues affecting society "I could remember the first day my mama walked me to the mission's school in Kagbere village encouraging me to learn, and telling me that I have a great task ahead to carry on behalf of my people." Solomon enjoys the pulchritude of motherly love with his hard working mother.

Sensationally, Solomon Smart Bangura is not just a diligent christian, charismatic student, advocate, writer and a humble child; he is also a romantic gentleman that uses his wit to win the heart of beautiful ladies like Rebecca, Prisci, Sitta and Fatu. However, among all the ladies, Fatu is the chosen one. Though they also faced challenges in their relationship because of poor body cue and oral communication.

Conclusively, Solomon Smart's story is an inspiration to young folks who've tossed their hope from seeing themselves as better citizens in society.

Despite his long struggle for success, he still continue to motivationally pervert his undeserving nomenclature "upline borbor" into a phenomenal figure in his country Sierra Leone.

To get a copy of "Once A Village Boy" please contact the author, Solomon Smart S. Bangura via

Tel: +23231 684 687
Whatsapp: +23278477222
Facebook: Solomon S S Bangura.

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