On page 37 there is a line that reads, “His younger brother, Kakra, would soon finish his National Service assignment and start university; that meant he would be paying accommodation costs for both his siblings.” I made me think that Kayo was like Babamukuru, but I like Kayo a lot better. He doesn’t try to subjugate people.
The pidgin is become easier to understand, just because now I know that it is in fact pidgin, I am more prepared to read it when it comes up. I am confused about the prevalence of the language, however. It seems strange that sometimes characters will use it when speaking to each other, even though they have two other perfectly viable languages to speak in. I don’t know. I don’t know what they’re trying to achieve by speaking it, it just seems like they are subjugating themselves.
I like the whole element of magic in the story. It’s pretty fun to read. I like the way that it is interwoven with the story. The part at the end starting on page 73 is really weird. I wouldn’t have expected them to burn the matter; I thought they should bring it back to Kayo’s lab (does he have a lab right now?) But then the thing with the tree. Either Garba was being annoying and joking around (which his language and the language before seem to allude to), or the tree was magicked or something so that it would feel heavy at first and then be lighter once the remains were burned. The blue feather at the scene was interesting too.
I kind of feel like it is all just one giant conspiracy, like in that movie about the priests in the village with the Black Death. I feel like the village didn’t want to be found out but took precautions in case they were (not knowing the smell, the preparations, the aphrodisiac). It is a very interesting story, and I can’t wait until it progresses further.
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