Chinua Achebe's Things Fall Apart as a Postcolonial Novel
Things Fall Apart as a Postcolonial Novel |Things Fall Apart as a novel about decolonization |Chinua Achebe Things Fall as a Postcolonial Novel | Why is Things Fall Apart Postcolonial? | A Postcolonial Analysis of Things Fall Apart by Chinua Achebe| What was Achebe trying to achieve in terms of post-colonialism by writing Things Fall Apart? | Do you consider Things Fall Apart as a postcolonial novel? | things fall apart as a postcolonial novel |post-colonial elements in things fall apart |Understanding Things Fall Apart from a Postcolonial Perspective| Things Fall Apart: A Postcolonial Novel STUDY
In this post, I am going to discuss the question ' Discuss Chinua Achebe Things Fall Apart as a Postcolonial Novel'. I will provide a perfect answer of the question. Hope this answer is helpful.
Things Fall Apart as a Postcolonial Novel: A Postcolonial Analysis of Things Fall Apart by Chinua Achebe
Chinua Achebe’s Things Fall Apart is a historical novel that can be interpreted as a decolonization narrative. Set in Nigeria during the late nineteenth century, the novel delves into the devastating effects of colonialism on African culture and how it ultimately leads to the destruction of the Igbo community. Through the protagonist Okonkwo's journey, the novel exposes the profound psychological and social consequences of colonialism on both the individual and the community. It highlights the detrimental impact that colonialism had on African societies, leaving them in a state of disarray.
Things Fall Apart is a good example of
postcolonial literature. Postcolonial writing explores themes of justice,
equality, and freedom that are still relevant today. It serves as a reminder of
the importance of our freedoms and the need to protect them. "Things Fall
Apart" is a masterpiece that weaves together various examples of
meta-narrative, decolonization struggles, and colonial discourse throughout the
novel. Chinua Achebe's writing style is a testament to his ability to subvert
his European colonizers. His use of these techniques is a powerful tool in
showcasing the struggles of those who have been oppressed and marginalized
The novel provides a detailed and intimate look into the ways in which the Igbo people lived before the arrival of the Europeans. It shows how the community functioned, how people interacted with each other, and how they practiced their religion. The novel provides an in-depth understanding of the Igbo culture, which is necessary for the process of decolonization. The author makes it clear that the Igbo culture is rich and complex, with its own set of values and practices that were working well before the arrival of the Europeans.
However, the novel also shows the
negative impact of colonialism on the Igbo culture. The arrival of the
Europeans brings with it a new set of values and beliefs that clash with the
traditional Igbo way of life. The Europeans attempt to impose their way of life
on the Igbo people, which leads to the destruction of their culture. The novel
portrays the loss of identity and the confusion that follows as the Igbo people
try to adjust to the new order imposed by the Europeans.
Another way in which the novel
represents decolonization is through the character of Okonkwo. Okonkwo is a
symbol of the traditional Igbo culture and the resistance to the changes
brought by the Europeans. He is a proud warrior who values strength and
masculinity above all else. He is unwilling to accept the changes brought by
the Europeans and feels that they are a threat to his way of life. Okonkwo's
resistance to change and his eventual downfall can be seen as a representation
of the process of decolonization. As the novel progresses, Okonkwo is forced to
confront the reality that his culture is changing and that he must adapt to
survive.
The novel also portrays the struggles
that arise as a result of the clash between the traditional Igbo culture and
the European way of life. The Europeans brought with them new technologies, such
as guns and Christianity, which give them an advantage over the Igbo people.
The novel depicts the power imbalance that exists between the two cultures and
the resulting conflict that arises as a result. The novel shows how the
Europeans use their superior technology and knowledge to dominate and exploit
the Igbo people.
Things Fall Apart is a novel that portrays the
process of decolonization. The character of Okonkwo is a symbol of the
traditional Igbo culture and the resistance to the changes brought by the
Europeans. The novel also depicts the power imbalance between the traditional
Igbo culture and the European way of life and the resulting conflict that
arises. Through the portrayal of the Igbo culture and the character of Okonkwo,
the novel shows the importance of understanding the past and the struggles that
arise during the process of decolonization.
The novel's central character,
Okonkwo, is a proud and ambitious Igbo man who resents the white colonialists
and their intrusion into his society. He feels that they are a threat to his
culture and way of life. However, as the novel progresses, Okonkwo realizes
that his society is unable to resist the forces of colonialism, and he
eventually takes his own life in despair.
Critics have lauded Achebe's portrayal
of the Igbo society and their struggles against colonialism. The novel depicts
the complexities of colonialism and the various ways in which it affected
different members of society. Critics have praised Achebe's use of language
and storytelling techniques, which effectively convey the cultural nuances and
traditions of the Igbo people.
Some critics have also pointed out
that the novel is not simply a critique of colonialism but also a critique of
traditional Igbo society. Achebe highlights the gender inequalities and violent
practices that existed within the society, and he suggests that these practices
contributed to the society's vulnerability to colonialism.
In conclusion, Things Fall Apart is a
post-colonial novel that explores the impact of colonialism on Igbo society in
Nigeria. Critics have widely regarded the novel as a seminal work of
post-colonial literature, and it effectively conveys the cultural clashes and
misunderstandings that occurred during the colonial era. However, the novel is
not simply a critique of colonialism but also a critique of traditional Igbo
society.
Achebe-As A Novelist
Achebe wanted to study medicine but he
failed to do so far for one reason or the other. He, then studied literature,
history, and religion. He also acquired knowledge of Nigerian history, so that
he might understand its ancient culture and the then-existing traditions and
rituals. When he was a student of the university he had started writing short
stories and novels. The theme of his novels was based on Nigerian culture. His
three novels Things Fall Apart, No Longer at Ease, and Arrow of God were
published in 1958, 1960, and 1964 respectively. His other three novels are A Man
of the People (1966) Chike and the River and Anthills of the Savannah (1988).
All the Novels depict the ancient culture of Nigeria and its opposition to the missionary’s
campaign of attracting the people to Christianity.
Achebe is considered not only to be
the inventor of African literature but also the conscience thereof. It has
always been his purpose as a storyteller to appeal to the morality and
humanity of his readers and to give their life fuller meaning. He states his
mission in his essay "The Novelist as teacher", "Here is an
adequate revolution for me to espouse to help my society regain belief in
itself and to put away the complexes of the years of denigration and
self-abasement." And it is essentially a question of education in the best
sense of that word. Here, I think, my aims and the deepest aspirations of society meet. Thus, Achebe believes that
any good story, any good novel should ha message, should have a purpose.
Although he has also written poetry,
short stories, and essays, both literary and political, Chinua Achebe is best
known for his novels. Considering these novels, Anthony Daniels writes in
Spectator, "In Prose of Great Elegance, without any technical distraction,
he has been able to illuminate two emotionally irreconcilable facets of modern
African life; the humiliations heaped on Africans by colonialism; and the utter
moral worthlessness of what replaced colonial rule." Set in this
historical context, Achebe's novels develop the theme of "traditional
change" and offer, as Palmer observes, "A powerful presentation of
the beauty, strength, and validity of traditional life and values and the disruptiveness
of change." Even so, the author does not appeal for a return to the ways
of the past. Palmer notes that, "While deploring the imperialist’s
brutality and condescension [Achebe] seems to suggest that change is inevitable
and wise men reconcile themselves to accommodating change."
Salient Features of Achebe's Novels
Proverbs and Folklore-Achebe, who
believes that cultures use folklore to pass on great cultural richness thinks
such folklore can provide solutions to a people's questions and problems.
Folklore, which is an important feature of the Ibo culture, finds an appropriate
place in the novels of Achebe. By the time we come to Ibo society in Nigeria in
'No Longer at Ease', most traditional values have disappeared but some of the
proverbs that explicate moral, and spiritual wisdom remain with the people.
Here are three examples: "Wherever something stands, another thing stands
beside it", "He who has people is richer than he who has money",
The impatience and the foolhardiness of the Obi Okonkwo's are compared to that
of "the young antelope who danced herself lame when the main dance was yet
to come." 'A Man of the People, Achebe's fourth novel, has a number of proverbs
that clearly trace the decay of cultural values in Nigerian society.
Selfishness, greed and desire for power characterize political leaders like
Chief Nanga. The general motto of the people's leaders is, "Ours is ours
but mine is mine." Achebe's characters make use of folklore to make their
arguments forcefully and effectively illustrate moral values.
The story of the title bird Nza occurs
both in Things Fall Apart and Arrow of God. It brings home the fact that a man
should never provoke his fate. He should know where to draw a line of limit in
his pursuit of power. The same wisdom is evident in the story of the bird Eneke
Oka and the story of the wrestler.
Among the Ibos an excellent wrestler
is one who wins not only in the human world but also in the world of spirits.
Thus, Okonkwo's ability at wrestling is aptly compared to that of the founder
of the town' who according to folktale, "engaged a spirit of the wild for
seven days. and seven nights."
The Didactic Animal Tale-The didactic
animal tale appears in almost all of Achebe's novels. In Things Fall Apart, the
tales of the wily tortoise, expose the wicked nature of human beings, and the
story of the mother kite shows the folly of the people of Abame. Such tales
also. point out the indifference and inconsiderateness of human beings in 'No
Longer at Ease', and in the same novel the story of the leopardess illustrates
the ill effects of greed.
Men's and women's stories illustrate
male and female values. While Okonkwo's stories exemplify warfare and violence
in order to inculcate courage in children, Ekwefi's stories of the mosquito, and Obiageli's unending chain tale are meant for entertainment.
Legend----- -Legend is one of the many
elements that lend fascination to 'Things Fall Apart' and Arrow of God. Several
of them concern the origin of Ulu, the legend of Idemili, the legends of
Egwugwu are a few of the many legends mentioned. Since market is important in
the Ibo society, market legends are also mentioned. The popularity of the
legends shows that the traditions of the clan are kept alive.
Ceremonies------The elaborate
description of various ceremonies gives us a chance to have a closer look at
the well-developed symbolic view of religion in ancient societies. They also
lend charm to the narrative as do the stars to the night sky. Some interesting
ceremonies include the appearance and proceedings of the Egwugwu, the first
coming of Ulu, the Idemili festival. The ceremony of Akwunro and the ceremony
of egbazulubodo are examples of the same sort.
Customs ----- An example of Achebe's
use of customs appears in the description of the treatment given to a guest
upon entering a friend's Obi, a guest is seated either on a goatskin mat or on
an earthen stool. Then he is given a piece of chalk with which he draws his
emblem on the floor and paints his toe or face. The bond of goodwill is
complete with the passing of the Kola around and sharing its contents.
The description of Okonkwo's obi and
shrine, Ezculu's shrine tells us of their architecture. Simultaneously, there
are human sacrifices, matilation of a diseased ogbanje child, the Osu practice,
the belief in jaja medicine, the belief in reincarnation, the spirit possession,
the belief in the divinity of a Python, the belief of running over a dog for
good luck and the taboo of running over a duck, cast a shadow on the culture of
the society. Closely aligned to oratory are the salutation names. The naming
system is important to the Ibos. Its importance is especially evident in
Ekwefi's attempts to save the children by the name she gives. Nine die before
one daughter Ezinma survives. She names the children in such a way as to break
the cycle of Ogbanje children. A few were onwumbiko, "Death, I implore
you," Ozoemena, "May it not happen again," and finally Oneumna,
Death may please himself. The naming system is shown to have importance in No
Longer at Ease also. The respect shown to women is implied in calling a man
"Son of our Daughter". Name calling such as "Antihill
nose," "Long throat", descriptive phrases such as the tongue
with which to tell the story "looking with the tail of his eye" or
the sensitiveness of a snail's horn, in addition to curses, prayers, blessings
and traditional taboos as the custom of forbidding titled elders tapping palm
wine, forbidding outsiders into the meetings of elders, all contribute to give
the readers a new experience of reading the same language.
The beauty of Nature------- Frequent
references to flora and fauna imply the proximity of the Ibos to nature. Here
are examples from Things Fall Apart': Okonkwo's fame had grown like a bush fire
in the harmattan and he "drank palm wine from morning till night and his
eyes were red and fierce like the eyes of a rat when it was caught by the tail
and dashed against the floor." "He felt like a drunken giant walking
with the limbs of a mosquito." "Okonkwo felt as if he had been cast
out of his clan like onto a dry sandy beach, panting." "Obierika's
house is as busy as an ant hill." "The earth burned like hot
coals."
Yet is also a metaphor for manliness,
as in “Yam the king of crops was a man's crop" and Yam stood for manliness
and he could “feed his family on yams from one harvest to another was very
great man indeed.”
Post Colonial Literature
African literature exists in a
historical continuum. For example, neo-colonialism prevails today in Africa
because of the continuation. after "independence" of the economic,
political and social practices established by colonialism. An analysis of the
economic, political and social contradictions created by colonialism is,
therefore, necessary in understanding and effectively countering
neo-colonialism. For the contradictions created by colonialism are still
realities in contemporary Africa's development.
Walter Rodney's How Europe
Under-developed Africa analyzes the colonial relations of production .... and
the economic and political contradictions .... that produced Africa's
underdevelopment and continue to plague Africa today. Rodney, who describes
colonialism as a "one armed bandit" claims that colonialism, more
than anything else, underdeveloped Africa. According to him, colonialism laid
the roots of neo-colonialism in Africa by creating Africa's economic dependency
on the international capitalist system. The introduction of capitalist
relations of production and distribution, ... for instance, the international
trade commodity (ITC), exchange system and values created such dependency.
Rodney (1981: 244) asserts that, "Previous African development was
blunted, halved and turned back" by colonialism without offering anything
of compensatory value.
Many works of African literature
record the kind of exploitation, Rodney describes. In Mayombe, for example, the
narrator notes that: "My land is rich in coffee, but my father was always
a poor peasant... In Dembos, men lived wretchedly in the midst of wealth.
Coffee was everywhere higging the trees, but they stole from us in the prices,
sweat was paid for with a few worthless coins." (Pepetela)
Meka the protagonist in Ferdinand
Oyono's the Old Man and the Medal, and the other peasants grew cocoa for export
to France. In Chinua Achebe's Things Fall Apart, the opening of a trading post
and selling of yams, marks the beginning and entrenchment of the capitalist
money economy. Similarly, in Mongo Betis Mission to Kala, the poor Christ of
Bomba and King Lazarus, the production of cocoa for export marks the beginning
of an international capitalist economic order, so detrimental to Africa.
Mono-culture, "introduced by colonialism made the African producer
helpless in the face of capitalism manoeuvres. There was little development of
local industry (a trend that persists in contemporary Africa). In, I will Marry
When I Want, Gicaamba says: I would not mind, son of Gathoni,
If after selling away our labor,
Our village benefitted.
But look now at this village!
There is no property there is no
wealth.
Rodney writes that, "Roads were
built to make business possible," and argues that, "any catering to
African interests was purely accidental." For instance, in Mongo Beti's
Remember Reuben, the colonial road in Ekoudom is a symbolic means of the
oppressive exploitation of the African. The narrator says that, "The road
was a world apart from ours, and it was chance alone which had made it
brush." Again he says that, "The road was a world apart certainly not
by any wish of ours..." (1980). In Ferdinand Oyono's the Old Man and the
Medal, the road constructed by forced black labour, symbolizes the visible
exploitative means linking Africa to Europe. Rodney notes also that the social
services in colonial Africa reflected the pattern of domination geared towards
the well-being of the settlers. In Mayombe the narrator says:
You earn twenty escudos a day, for
chopping down trees with an axe And how much does the boss earn for cach tree ?
A pile. What does the boss do to earn this money? Nothing, nothing... so, how
can he earn many thousands a day and give you twenty escudos ? What right has
he? This is colonialist exploitation.
What the narrator notes above, claims
Rodney, is what resulted in the underdevelopment of Africa.
Rodney observes that the African
dependency upon the European also ultimately produced neocolonial class
stratification and Africans who manipulated the colonial economic structures
for their own benefit. In Mission to Kala, the colonial authorities nominate
the chief of Vimili who goes on to live an opulent life at the expense of the
people.
The colonial administration (who had
nominated him in the first place) buttered him up. In return, he obeyed their
commands, like a robot and knew they would not throw him out. In the days of
the forced labour gangs he had been feared by everyone because he betrayed
fugitives to the authorities and acted as an informer. He used our traditional
tribal hierarchy as a vehicle for his underhand intrigues and flouted our laws
and customs when he no longer needed them. (Beti)
Like the chief of Kala, he works in
league with the colonial administrators to exploit the local society. Medza's
father also becomes rich from collecting money and livestock from his insolvent
debtors. He is, to Medza, an epitome of the successful grafting of Western
hypocrisy and commercial materialism into a first rate African intelligence.
This class of petty accumulators and the educated black people form the basis
of neocolonialism. They are the progenitors of characters like Critutu uila.
Gataanguru and Kinauuha Wa Gatheera in Ngugi's Devil on the Cross, the corrupt
civil servant, Obi Okonkwo, in Achebe's No purely Longer at Ease, the honorable
M.A. Nanga "the bush politician" and the young intellectual, Odill,
in Achebe's A Man of the People, the railway freight clerk in Arman's, The
Beautiful Ones are not yet born, and Ahab Kioi Wa Kanoru and Ikuua Wa Ndikita
in Ngugi's I will Marry- When I Want.
You might like this
