23.
Based on the information in passage A about blues and the information in passage B about the music of Wolof griots, which one of the following can most reasonably be inferred?
Passage A
Many commentators have described the blues
musician of the United States as an extension of the
griot of West Africa, yet one could hardly find two
(5) performers with less in common from a sociological
perspective. Griots were the historians of their
communities, representatives of time-honored
traditions, the preservers of lore and cultural identity.
They took these traditions and transformed them into
(10) song, and as a result often enjoyed great status in their
communities. In societies that lacked libraries and
museums, official documents and archives, the griot’s
song filled many of the roles that these institutions
serve in other societies.
(15) The blues musician, in contrast, honed a music
of personal expression, often reflecting a lack of
connection to the broader streams of society, evoking
feelings of alienation and anomie. Slavery caused this
terrible disjunction. Slavery destroyed in large part the
(20) traditional social fabric, the communal values, the
historical continuities that made the griot’s art possible.
Blues music was, in many ways, a response to this
deprivation.
And here we encounter the fundamental tragedy
(25) of the blues and one of the sources of its unparalleled
symbolic power. For the music sings of small,
everyday details of individual lives. But behind this
facade always sits a larger reality, invariably unspoken,
but no less present for this silence. Separated from the
(30) social institutions that gave life its meaning and
resonance within their traditional societies, African
Americans struggled to find substitutes for what
was lost within the smaller cosmos of their personal
relationships and daily life. Blues music reflected this
(35) dynamic, gave it powerful poetic expression.
From this perspective, the perennial themes of blues
music—heartache and hardships—capture in a personal
dimension the larger social truth.
Passage B
(40) Fifteenth-century Portuguese explorers observed a
stratified social hierarchy in the Wolof culture of
Senegal, with a high-status noble sector (geer) and
low-status caste groups (neeno). Wolof elites of the day
ranked neeno in six subcastes, the lowest of which was
(45) griot.
Griots alone specialized in the spoken word.
Raising one’s voice in public was considered
inappropriate for socially prominent people, but griots,
considered unmarriageable outside their caste, shouted
(50) and sang their patrons’ praises to crowds of people,
often with a drum, and always with great eloquence.
At community gatherings, griots accompanied
their patrons, with whom they had usually inherited
a close relationship through generations of service.
(55) Reciting vivid histories about the brave deeds of their
patrons’ family ancestors and singing praises about
their exemplary work and daily conduct, griots used
their music to sway public opinion in favor of their
patrons. Their songs invoked specific public values and
(60) described their patrons’ adherence to them, making the
griot a blend of community historian, storyteller,
spokesperson, and ultimately, guardian of norms
and culture. Despite the griots’ public loudness,
these performances and the prestige they brought
(65) their patrons required griots to be sensitive to Wolof
community values and conceptions of correct
social conduct.