Category: Chinua Achebe

Personality is built throughout someone’s childhood and a tragic event can cause it to change form. Whatever environment that a child is exposed to can influence how they begin to act, whether it be a good or bad change, they usually pick up their behavior from their guardians. In Erich Fromm’s, Sigmund Freud’s Mission (1959), there is an idea about how people tend to change their behavior or personality based on what their society is like. Fear is one of the main causes that makes them feel a need to change and want to fit in with their community. There could be someone that comes along in their life so they could help their atmosphere feel like a safe place where they could receive help. Chinua Achebe’s novel, Things Fall Apart, is about a man who fears being like his father, due to him being lazy and feminine, and starts to force his own behavior and personality onto his son, Nwoye, which causes him to drift away from him. Okonkwo is an impatient man due to his fears which causes him to crash much to his demise since he is incapable of fitting into the new standards. Okonkwo has beaten up his son, Nwoye, which caused him emotional distress and led to him changing his religion to help cope with his past. Okonkwo’s beliefs that he had formed based on his past impacted the people around him which leads to Fromm’s concept of cultural identity starting to appear when Okonkwo struggles with fitting into the altered standards of Umuofia.

The main reason for Okonkwo’s aggressive actions was due to the impact his father left on him, causing him to do the same to his own son. Okonkwo had a fairly hostile personality, which led to some chaos, and this was because he had developed a fear of Unoka, his father. Unoka was like an ongoing nightmare for Okonkwo and he wanted to get rid of this eerie feeling he had experienced in his childhood, but the actions he pursued to get rid of it caused him to hurt others around him. In one situation with Ikemefuna, Okonkwo seemed to have Unoka on his mind and the unnerving feeling caused him to abruptly “[draw] his machete and cut him down” (Achebe 61). This was an unexpected event and seemed to be at the spur of the moment. What caused Okonkwo to do this was his thoughts about Unoka and this was “the force affecting this [choice]” (Fromm), since all he cared about in the moment was about how he appeared to others and did not want to let them down. He had an obvious “fear of [himself]” (Fromm), and would make certain decisions or choices only if he thought that it would display masculinity. The fear he had caused him to be destructive, demonstrated with his decision towards Ikemefuna, and he was more concerned with looking strong and keeping his identity rather than protecting the ones that he loves and displaying those horrifying emotions. Those emotions that Okonkwo despises resulted in him gaining an even worse relationship with Nwoye. Okonkwo’s action caused Nwoye “to look at [Okonkwo] critically” (Fromm), since anything can happen to him after he witnessed the death of his step brother, in which he had called Okonkwo father. This made Nwoye lose respect for his own father, since Ikemefuna was a role model to him. Even after that horrifying experience, Okonkwo “beat him heavily” (Achebe 57), and this reveals Okonkwo’s true self. The relationship between father and son in this situation represents repelling magnets in that they will never come together and will eventually drift apart completely. Nwoye began to develop different beliefs from his father and seeked guidance so he could learn the reason for his struggles, such as his experience with Ikemefuna.

Nwoye had many reasons for converting to Christianity, but it was mostly because of Okonkwo. Nwoye seemed to not have the same beliefs as his father, and ironically, it was somewhat similar to Unoka. From the start of life, Nwoye was different. He was like a snowflake, each pattern different and in no way the same, his personality was disparate compared to someone like Okonkwo. Nwoye seemingly becoming like Unoka is due to Okonkwo “repressing [Nwoye’s] feelings” (Fromm), to which made him boil up to the point that made him break and seek help from another religion to find out who he is. Nwoye had felt “a relief within as the hymn poured into his parched soul” (Achebe 147), since he had been forced to be in a religion that he did not want to be in, and is now able to feel a sense of freedom and to grow wings and fly away from the weight of Okonkwo’s constant compulsion put on him. Nwoye had found the missionaries and this was essentially a light that paved a path through a more welcoming life. Nwoye began to develop a similar feeling as Okonkwo, which was the fear of his father. At first, Nwoye had a “fear of being isolated [from his father] through having different thoughts” (Fromm), but unlike his father, he got over this fear and decided to find a group that was similar to a “psychoanalyst [that transcended] the [thoughts]” (Fromm). He wanted to be cleansed from the horrible things that had happened to him and wanted some relief from the situation. Nwoye also felt safe knowing that there was a group of people in the world that would not judge him for his behaviors, or if he were to act effeminate. Okonkwo began to feel overwhelmed with all of the changes that had happened with the village and believed that it was best to just leave the world.

Okonkwo ended himself since he was unable to fit into the new society. There were various events that led up to Okonkwo’s death, such as all of the other deaths that Okonkwo took part in, or the separation between his son and him. One major moment was when Okonkwo was in exile for commiting a crime and he felt like he had “[become] an outcast” (Fromm), which was similar to “a fish [on a] dry, sandy beach, panting” (Achebe 140). He was “panting,” similar to when a cat is stressed, since he knew that there would be commotion in Umuofia after he left due to the lack of masculine behavior in the village. He had also realized that he had to give up becoming one of the lords of the clan, since he was in Mbanta. This village, Mbanta, felt unknown to him, and this relates to what a fish feels like out of water, a foreign feeling. Once Okonkwo returned to his home village, Umuofia, he realized that it was overtaken by the Missionaries. He had witnessed that the “thoughts and feelings” (Fromm) of the village were split and everyone seemed to have formed different beliefs. This seems to have foreshadowed the death of Okonkwo. The death of the village, the effeminate behaviors and the Missionaries coming, displays that Okonkwo would eventually do something to fix this mistake, which was to end something. From the instant Okonkwo arrived he realized that the Missionaries made it so their “clan could no longer be like one” (Achebe 176). Okonkwo then went back to his normal customs, which was acting out with violence, and he had demonstrated this when he killed the messenger. He knew that the District Commissioner would have came back to give him a huge punishment, so he decided that it was best to give himself the punishment. He believed that this was a good decision, but this made most of Umuofia confused. Okonkwo demonstrated courage and strength in the past, so suicide was not ever considered.

Masculinity was a strong belief that affected the people that were close to Okonkwo, and with this, Fromm’s concept of cultural identity starts to appear in his inability to change his old beliefs and to fit into the current customs or expectations. Okonkwo had been in a depressed state since the village that he had known for his whole life was just not the same anymore, and this connects to the title of the novel, Things Fall Apart. The downfall of Umuofia caused relationships to fall apart, which ultimately led to the decision that Okonkwo made about his life. Nwoye’s childhood was full of fear, constantly worrying if his actions would please his father, and the death of Ikemefuna changed him. He now had formed different beliefs from his parent, which might seem unusual in some cases. For Nwoye, this change was for the better since he was able to express his true personality.

Chinua Achebe, emeritus professor of the University of Nigeria, one of the greatpioneers of modern African literature in English, who published several outstanding novels,among which Things Fall Apart (1958), has already become something like an Africanclassic, and who is not only known for his stories, essays, and children’s books but also forhis award-winning poetry, has given us another very fine novel, Anthills of the Savannah.This is an extremely well-written and balanced novel about the ugly contrast betweenidealistic aspirations and violent corruption in an imaginary but realistic postcolonial setting,a novel which enlightens the reader on many different levels.

The anthills symbolize the elders from Abazon, the repositories of ancestral wisdom and communal experience. The failure of poor leadership, postcolonization, economic downturn, schism of cold war-isms, ravaged the savannah. The jugged anthills jutting out of the barren savannah are a reminder of the dreams lost and hopes yearned. In spite of the adverse sociopolitical conditions, these people have survived to tell the coming generation – ‘the new grass’ – the stories of struggle and of coups and counter coups – ‘last year’s bush fire’ – and thus infusing inspiration in the youth to fight and strive for social reformation.

The setting of Anthills of the Savannah is Kangan, an imaginarycountry in West Africa, where Sam, a Sandhurst-trained military officer –also known as His Excellency, has taken the rein of power by coup d’état.There is a distancing of authorial voice via the use of varied narrativechannels, multiple point-of-views; while at the same instance, Achebeorchest rates his social vision for postcolonial Nigeria, which is in the throes of prebendal pillage and misguided leadership. The nationaltragedy – considered asthegist of this fictive work is principally three friends: Ikem, Chris and Beatrice.

Symbols in Anthills of the Savannah by Chinua Achebe

Symbols (Symbols are objects, characters, figures, or colours used to represent abstract ideas or concepts.)

The Drought in Abazon: The drought in Abazon symbolizes the denial of people basic fundamental social amenities. It is a form of punishment for the wrong doers. This natural phenomenon is used in Anthills of the Savannah to symbolize the natural drought that bad government and inhumane leadership has subjected a people to. Ironically, it is during this time of drought that Major Sam denies the Abazon people access to water as a punishment for not supporting the referendum for his life presidency.

The Death of Chris: Although Anthills of the Savannah is not a religious literature, the death of Chris could be likened to the death of Christ. Like Christ who died to save humanity (Adam) from their sin so that they might gain eternal life, Chris gives his life to Adamma to save her from the evil sexual nature of the police officer.

Anthills of the Savannah: In fact, Anthills of the Savannah which is the title of novel is another powerful symbol that I have found in the novel. It seems to me that Mr Achebe uses anthills or termite mounds which are very common in Africa to symbolize independent selfish colonies which African despots have used the sweat of the people to build for them. It is also instructive to know that sometimes Savannah is used to represent Africa. For instance, a breed of wild cat called Savannah Cat and Savannah Monitor (medium sized specie of monitor lizard) have been researched to be native to Africa.

The Newborn Baby: Elewa’s newborn baby at the end of the novel is a symbol of hope and regeneration not only for Beatrice and Elewa but also for the people of Kangan.

Theme ofChinua Achebe’s Anthills of the Savannah

The difficulty of overcoming a system of political unrest is one of the central themes of the novel. Under a rule driven by power as opposed to respect, the people are unable to figure out how to establish a government built upon justice. The citizens in the society depicted have few political rights, but significantly, they retain their sense of community, maintaining hope that someday, despite the seemingly impossibility of the task, things will be better.

The corruptive aspect of power is another theme explored in the book, especially in the character of Sam. Unprepared and inexperienced, Sam becomes ‘a full-fledged evil dictator’ when he comes to power, illustrating ‘the dangers of blindly pursuing power at the expense of the community’.

The importance of storytelling is an important theme because through stories, a civilization retains its ‘sense of history and tradition’, providing it an anchor and a guide by which it can direct its future. The tribal elder in the book recognizes that story is more powerful than battle, grounding a society in its identity and in truth.

The important role of women in modern society is a theme clearly addressed by the author. Women are portrayed as ‘the keepers of tradition’, and as such maintain a connection with the past, keeping the culture alive and embodying the qualities of ‘moral strength and sensitivity’.

POSTCOLONIALISM AND CHINUA ACHEBE’S ANTHILLS OF THE SAVANNAH

The widest definition of postcolonial fiction easily includes Chinua Achebe’s ‘Anthills of the Savannah.’ “Post-colonial studies are based in the historical fact of European Colonialism, and the diverse material effects to which this phenomenon gave rise…It addresses all aspects of the colonial process from the beginning to the end of colonial contact.” Chinua Achebe’s novels deal with the experiences of Nigerian citizens after the end of British colonialism. His novels depict an archetypal post-colonial era Africancountry. Post-colonial connotes a society in the process of recovery fromcatastrophe.

The issue of colonization does not just touch upon the struggle of native people to adjust to a new culture. A more serious obstacle that needs to be faced is the suppression, the annihilation of the native people’s former lives and culture that comes with the presence of another who believes that his culture is superior. Obviously, problems of crossed identity, imposed inferiority and even a raging hatred for the colonizer surface in the consciousness of the colonized people. That is where the term post colonization comes into play – what happens when two cultures clash and one assumes superiority over the other. Colonialism undeniably calls up a degree of suppression, Most often this oppression takes the form of a mostly unconscious cultural assimilation – an unknowing indoctrination of the colonialists’ beliefs upon their colonized persons, Post-colonialism deals more with the unconscious and lasting effects the colonizer imposes upon people by his mere presence – those aspects of his culture that are absorbed and integrated into the colonized population. Post-colonialism is a way of examining an unconsciously changed culture through its literature. Post-colonialism creates a “discourse of compositionality which colonialism brings into being.” Essentially, post-colonialism introduces two sides to the issue of expansion and creates the two distinct parties of colonizer and colonized or often the oppressor and oppressed. Post-colonial refers to more than just a people adjusting to changes; it includes the relationship between the changed and the changer. Within this very relationship, the unconscious assimilation that lies at the heart of post-colonialism comes into being.

Bearing witness to the failure of social justice and democracy to take root in post¬-colonial Nigeria, Chinua Achebe wrote the Anthills of the Savannah in 1987. Set in the fictional nation of Kangan, a thinly disguised version of Nigeria, the plot revolves around the fate of two prominent male intellectuals victimized in a military crackdown orchestrated by the nation’s president – for – life who is a childhood friend. Narration shifts between these two characters and their female friend, who works in the Ministry of Finance. As elite figures they were chosen by Achebe to reflect his own frustrations with Nigeria and mixed feelings about Africa’s future. As Minister of Information, Christopher Oriko is in an unenviable position. Charged with the responsibility of defending the policies of a military dictator, who happens to be one of his oldest friends, he treads a fine line between loyalty and subversion. He is intelligent and knows how rotten the government is but he is too detached an intellectual to commit himself to struggle. When confronted by his old friend IkemOsodi, a firebrand oppositionist who succeeded him as editor of the state-owned newspaper, Oriko justifies his action through a kind of aloofness.IkemOsodi obviously serves as a vehicle for his own dissatisfaction with post¬-colonial society.

Proverbs are a vital form of communication within the Ibo culture. They are sayings that have their roots in folklore and are typically passed down from generations to generations. Proverbs aid the Ibo in defending their thoughts and opinions, however in the hands of Chinua Achebe – author of Things Fall Apart – through various hints that are placed within proverbs in the novel linking to the main protagonist of the novel – Okonkwo – proverbs are the exact things that lead to the Ibo culture’s eventual demise.

Firstly, the proverbs that describe the resilience and strength of Umuofia when a leader is lost in its presence hints at the demise of Okonkwo- therefore, the Ibo culture. For instance, this statement is exemplified with a proverb: ― “The clan was like a lizard; if it lost its tail it soon grew another”. This proverb is used to express the strength and powerful system that was established in Umuofia. Okonkwo was one of the most powerful men in the tribe, but after his exile to his motherland, he knew that someone was to take his place in the tribe’s hierarchy. The lizard’s tail represented a powerful leader in Umuofia, so when Umuofia lost a leader, it shortly would regain a new one. The use of comparing Umuofia to a lizard represents how the system in Umuofia was based on the strength of individuals and how people like Okonkwo, were to always represent the power and warlike credibility associated with a leader. The incorporation of this proverb in the novel allowed the reader to understand that Okonkwo was at square one and that he had lost many years of hard work that got him to the leadership position he once had. Okonkwo knew that he lost the chance to fight the impending foreign religion that was taking over Umuoifa as well as the opportunity to retrieve the highest titles in the clan, therefore admitting defeat to the invading group on behalf of the Ibo culture.

Despite the fact that Ibos set collective welfare and community sentiment above all, they give extreme significance to a man’s individual achievements and accomplishments. This is featured through the saying: ―”Eneke the bird says that since men have learned to shoot without missing, he has learned to fly without perching”. This proverb is used to explain to Okonkwo that people who have never practiced or experienced something can be caught off guard when things change. This relates not only in the context that Nwakibie- a wealthy farmer- used it in, but it also related to the internal struggle Okonkwo faced throughout his entire life to be seen as a power strong man, unlike the image his father represented which was one of weakness. The use of Eneke the bird symbolizes the habits that one person can inherit through their life. The bird never had to learn to sit on the branch, because all it did was fly. This is because men have never shot without missing. This can also relate to Okonkwo who had never experienced failure or the feeling of situations in his control. Okonkwo was a very controlling man, so when the white man came during his exile, they established an area that caused Okonkwo to seem like a failure when he returned. He placed an enormous amount of pressure on himself to uphold his power, so when things were falling apart he loss the only thing he new how to do. This relates to the bird if it had to one day perch on the branch, it would fail because it never learned nor executed the action which could lead in its death. African and Ibo life are communicated through this proverb in the context of the situation involving Nwakibie, a rich farmer who determined that Okonkwo was fit to receive yams in order to start his own harvest. However, the proverb also related to the power hungry actions that consumed Okonkwo which lead to his downfall. The proverb communicates the importance of strength and balance in a leader, which Nwakibie saw and warned Okonkwo about in the beginning of the story. While people’s individual achievements – such as Okonkwo’s – are vital parts of Ibo life and culture, Ibos likewise maintain the standards of versatility and tolerance. For example, interdependence, social harmony and equality appear to be recommended by the saying: ―”He has put a knife on the things that held us together and we have fallen apart”. This specific proverb is used by Okonkwo to point out to Obierika- Okonkwo’s best friend- that they have lost their tribe to the white men and their new religious ideas, hence the reference to them “falling apart”. Okonkwo mentions the knife that the white men brought with them which represents the violence that was bestowed upon Umuofia when they fought back against the impeding imperialistic ideals.

Culture plays an important role in the African and Ibo culture. This proverb touches on the importance that their religion and customs such as their multiple gods and the evil forest had on their people. Even though some of the traditions may have been severe, to the natives it was apart of their life; their culture. It also discusses the weakness the native’s religion faced when the idea of Christianity was imposed on them. Many natives had to make the difficult decision to keep to their roots or join a new foreign group that preached many new ideas they have never heard before. This single proverb may be one of the most important in the novel because it captures the overall meaning and purpose that ‘Things Fall Apart’ represented. The proverb also came at a pivotal time in the novel, as it was when Okonkwo realized that they were losing Umuofia to the impending white aliens. It expresses his anger mixed with failure as he knew that their culture and traditions have fallen apart due to the knife of imperialism. In addition to the proverbs, for the Igbo, the storytellers that pull one in and the stories that resonate for one show his or her values. The deterioration of the community is followed in the way that the Igbo envision the white individuals as negligible “fairy-tales”. Rather than appreciating accounts of the Europeans’ approach as factual reports, the news of their own inescapable colonization strikes the Igbo as a marvelous story. As the tribe’s older folks of Mbanta present, one claims that, though they heard “stories about white men who made the powerful guns and the strong drinks and took slaves away across the seas, no one thought the stories were true”.

Uchendu, Okonkwo’s thoughtful uncle, reacts, “There is no story that is not true. ” The Igbo tell stories to order their reality and to credit meaning to specific occasions. But the tale of the white individuals isn’t a story they have woven, whose meanings they can control. The vast majority of the Igbo individuals can’t incorporate the fantastical story of the Europeans into their worldview since it lies so far outside their frame of reference- this was evidently emphasized in the 15th Chapter, when the villagers had labelled a bicycle used by the white individual as an “Iron Horse”, therefore demonstrating the fact that the Igbo people had no knowledge of such people and culture. However, by neglecting to value Uchendu’s philosophy that each story contains some truth, the Igbo fail to understand that their power to compose their own stories has turned out to be threatened by the colonizers, which led to things falling apart.

With Things Fall Apart, Chinua Achebe uses proverbs to hint the audience of things falling apart for the Ibo culture with relation to the main protagonist of the novelOkonkwo. Either through proverbs that Okonkwo had personally heard from his friends and relatives or through proverbs that had clear relations with Okonkwo’s mental thoughts and situations, the proverbs cumulatively implied the much foreseen demise of the Ibo culture – as stated by the title of the novel. Interestingly enough, the much foreseeable end of the Ibo culture was easier to predict after the similar comparison of Okonkwo with fire had been included within the novel- Such as Okonkwo and his “fiery behavior”, which had clearly symbolized Okonkwo as a fierce and “fiery” warrior that had to eventually come to a halt. Indeed, with the implications of such proverbs, Chinua Achebe hints his audience of things falling apart soon.

Cesar Chavez once said, “Preservation of one’s own culture does not require contempt or disrespect for other cultures.” Respecting other cultures is very important if you want to have peace within your own culture. In the book Things Fall Apart by Chinua Achebe, Western missionaries introduce new thoughts and beliefs into the Ibo society. The changes that were brought into the Ibo society caused major conflict between the two cultures and eventually led to the downfall of the Ibo culture. Throughout the book, there were several complex relationships. However, the most complex would be the father/son relationship of Okonkwo and Nwoye. When the missionaries arrived, Nwoye gained a sense of belonging and comfort and that allowed him to show his true feelings that he had been holding back. Chinua Achebe used Nwoye to emphasize that changes to a culture can be for the better.

After Nwoye’s conversion, he felt a sense of identity. When Okonkwo murdered Ikemefuna, Nwoye never recovered from his loss of what seemed like a brother. When Nwoye found out what had happened to Ikemefuna, “He did not cry. He just hung limp” (Achebe 65). Nwoye felt overwhelmed with emotions; he felt betrayed by his father for taking part in something so horrific, but he knew that Okonkwo only did it to maintain his reputation of being masculine. He had to keep his abundance of feelings to himself or else he would risk appearing too feminine for his father’s liking. When the Western missionaries brought their culture into the Ibo society, Nwoye realized that he was a better fit for their religion; a religion where he didn’t need to hide his feelings or be forced into making decisions that he knew weren’t ethical.

Although the introduction of the Western culture brought conflict to many people in Nwoye’s life, the missionaries provided Nwoye with an outlet that he could use to release his anger and frustration toward his father and the entire Ibo culture. Nwoye’s fragmented relationship with his father growing up made him feel as if he didn’t belong in the Ibo culture. His childhood was full of terrible memories that turned him into a despondent individual, which was emphasized when Achebe wrote, “At any rate, that was how it looked to his father and he sought to correct him by constant nagging and beating. And so Nwoye was developing into a sad-faced youth”. Okonkwo did not tolerate Nwoye’s differences and, consequently, abused his son both emotionally and physically. Nwoye’s father made him feel like an outsider in his own family and, because of that, Nwoye was afraid to be himself starting at a very young age. When Nwoye found out that he would be leaving his home to attend a Christian school, Achebe wrote, “Nwoye did not fully understand. But he was happy to leave his father”. The missionaries gave Nwoye a safe haven where he was free to be himself and not withhold any of his emotions out of fear, which was a great relief for him.

Nwoye’s change of character helped shape the book Things Fall Apart as a whole. The missionaries’ arrival sparked lots of curiosity within the tribe. The curiosity of the Ibo people, specifically Nwoye, led to conflict within families and between friends. All of the conflict that the missionaries caused shaped the outcome of the book by emphasizing that change comes with conflict but it can be both beneficial and harmful. For example, when Nwoye started questioning his identity, it caused him to express his feelings to Okonkwo and put a strain on his family, which is shown when Achebe wrote, “Nwoye struggled to free himself from the choking grip [of Okonkwo]” (145). Okonkwo was furious with Nwoye when he had even the slightest suspicion that his son was betraying his culture. While Nwoye benefited from his change in identity, it was perceived in a negative way by his father.

In conclusion, Nwoye’s curiosity and eventual conversion to Christianity shaped the book Things Fall Apart. The conflict between the Western missionaries and the Ibo people brought up many conflicts that threatened the Ibo culture. While Christianity brought a negative impact to some lives, it brought a very positive impact to others. The missionaries allowed Nwoye to finally find a sense of comfort after Ikemefuna’s death and he was also able to find a sense of identity that he never received from the Ibo culture. Although change does cause conflict, it can have a positive impact on those who accept and embrace the change.

The author is largely successful in developing a blend between the English language and the culture of the Ibo people. Using this European language to define various unfamiliar words, explain customs, fabricate ways of thinking and translate metaphors creates the illusion of an African language while still being accessible to individuals in this English dominated world.

For the whole of the novel Achebe inserts Ibo words that can either be defined by the reader through evidence from the text or are defined in his writing. This technique causes the reader to reinterpret the sentence, like one would do while translating, and gives us just a taste of what this particular African language sounds like. “The active principle in that medicine had been an old woman with one leg. In fact, the medicine itself was called agadi-nwayi, or old woman.” The seemingly effortless blend of African words and English writing makes the story unchallenging to understand while still remaining loyal to its African roots.

Though written in English, the author explains various African customs which become familiar to the reader as the story progresses. One example of this can be found in almost every chapter with the breaking of kola nuts, the fruit of kola trees found in African rainforests, as a ritualistic metaphor and common practice of the Ibo people. ““Thank you. He who brings kola brings life. But I think you ought to break it,” replied Okoye, passing back the disc.” As a recurring theme it gains more meaning throughout the plot as the Ibo culture begins to diminish due to colonialism. The use of African customs and values intensifies the culture of the story without being burdened by its English disguise.

Along with showing the customs of this African tribe Achebe also includes assorted metaphors that represent morals valued in this society. They are crafted in a way that helps familiarize the reader with the unique group-mind of the Ibo people whose ways of thinking may be different from our own. The simplicity of these stories makes them translatable and accentuate the importance of verbal continuation in Ibo culture. In one particular Ibo tale Mosquito asks Ear to marry him, upon which Ear mocks him stating, “How much longer do you think you will live?…you are already a skeleton.” Mosquito goes away humiliated, but any time he passed Ear in the future makes sure to tell her that he is still alive. Though straightforward this tale gives the reader an understanding of how the Ibo culture explains the world. That ia a contrast that may be lost if it were written in the African language.

Some philosophers and deep thinkers, such as Ngugi Wa Thiong’o, may argue that using English to write about one’s culture is just enforcing colonialism and its effects. Language and communication are an essential part of culture and using a foreign tongue to craft an artistic rendition of that culture would be leaving out a substantial portion of its worth. “In the colonial system of education in addition to its apartheid racial demarcation…English became the measure of intelligence and ability in the arts, the sciences, and all the other branches of learning.” Language has been used to destroy connection and convert individuals to one way of thinking. So writing in one’s own language can be seen as resistance to that internal colonization and injustice.

However, if the book were to be written in Achebe’s native language there would be no point in explaining to the world what a rich and genuine culture was being destroyed. Most people would not understand what was being written, except those that already knew of the history. According to a study conducted by the British Council about “25 percent of the world’s population has some understanding of English.” Which is drastically higher than most African dialects. Therefore, if Chinua Achebe’s goal is to reach as many people as possible with his literature, the most economically resourceful and practical solution is to write in English.

Along with providing the novel with a wider audience it also educates the readers of a culture unfamiliar to most. If all books about Africa were written in African vernacular there would be no further expansion of knowledge. “I think that if all English literatures were studied together, a shape would emerge which would truly reflect the new shape of the language in the word… because the world language now also possesses a world literature.” (Salman Rushdie) English has become so widely used that it no longer belongs to one culture and using it as a tool for intercommunication is necessary to our future as united nations.

Overall, language can be a barrier but it is also a bridge to understanding. Chinua Achebe’s decision to write Things Fall Apart in English was not only intelligent but necessary. Achebe was very successful in using English in a way that assisted the story. The delicate way the novel circulates to connect to both the English-dominated world and the tales African roots is an example of a progression and rational thinking. Chinua Achebe did not feel confined by words and the stories he crafted should not be held down by something as changeable and restraining as language.

Chinua Achebe published his first novel ‘Things Fall Apart’ in 1958. Achebe wrote his novel in response to European novels that depicted Africans as savages who needed to be enlightened by the Europeans. Achebe presents to the reader his people’s history with both strengths and imperfections by describing, for example, Igbo festivals, the worship of their gods and the practices in their ritual ceremonies, their rich culture and other social practices, the colonial era that was both stopping Igbo culture and also brought in some benefits to their culture. Cultural conflict is present throughout the novel. ‘Things Fall Apart’, therefore, directs the misleading European novels that depict Africans as savages into a whole new light with its portrayal of Igbo society, and examines the effects of European colonialism on Igbo society from an African perspective. Hence this essay is an attempt to show an insight into the cultural clash between European colonialism and the Africans Igbo society. It is argued that the interaction between the whites and the Igbo people had both negative and positive consequences. It is evident in Achebe’s novel that the Europeans greatly influenced the lifestyle of Igbo society.

‘Things Fall Apart’ is applauded as the finest novel written about life in Nigeria at the end of the nineteenth century, which is published in 1958. It is emphatically the world’s most widely read African novel, having business more than eight million copies in English and been translated into fifty languages. It offers far more than access to pre-colonial Nigeria and the destructive changes brought about by the British. It also can be a resembles opening into the story of the Aborigines in Australia, the Māori of New Zealand, and the First Nations of North, Central, and South America in the ‘falling apart’ of the indigenous cultures of these and other places whose centers could not hold.

Chinua Achebe is the ideal author of this story. He was born in Nigeria in 1930 and gradually maturation in the Igbo town of Ogidi. He spoke Igbo at home and studied English in school. He received into his mind the dual culture. In an autobiographical essay, he describes his childhood as being ‘at the crossroads of cultures’. During his exile, by distinguishing his academic and literary career, Achebe received many awards, beginning with the Margaret Wrong Memorial Prize in 1959 for ‘Things Fall Apart’ and including more than thirty honorary doctorates. Achebe is in great demand throughout the world as a speaker and visiting lecturer and is presently teaching at Bard College in New York.

To make his story accessible to Westerners, Achebe used most English literary forms and interlinked the narrative with Igbo proverbs and folktales. The novel challenges Western notions of historical truth, and urge readers into thinking and reasoning our older knowledge of pre-colonial and colonial Africa. More than half the novel is devoted to a delineation of Igbo culture, artfully drawn as we follow the rise to the preeminence of the protagonist. As a champion wrestler and a great warrior, Okonkwo is a natural leader. His flaw is that he never questions the received wisdom of his ancestors. For this reason, he is not drawn in a blandish light, but his culture is given a full and fair delineation.

The researcher has identified his own culture’s equivalent to each Igbo folkway, discovering affinities as well as differences. There is no culture shock in discovering that Okonkwo’s father has low status because of his indolence and short-sightedness. He would rather play his flute than repay his debts. It follows, then, that land, a full barn, expensive titles, and many wives confer status. Our protagonist had performed the most challenging task without a mistake. Indeed, one of his flaws is his fear of failure, of becoming like his father.

Viewing society from the inside, the researcher has made inferences about why a high value is accorded to clan solidarity, relationship, and hospitality, as well as about the reasons for courtship and funeral customs. In a culture without written language, the arts of conversation and oratory are prized. Wisdom is hereditary through proverbs, stories, and myths. The agrarian cycle of seasons, with their work and festivals, the judicious use of snuff and palm wine, and the importance of music and dance, were noted and compared to similar Western mores. Law and justice keep the peace, uttering on a land dispute or the killing of a clansman. A priestess and masked tribesmen interpret the Oracle, speaking for ancestors and gods. They enforce taboos against twins and suicide and also offer an account for high infant mortality.

The second and third parts of the novel trace the grim advance of Europeans. For years, stories told about white slavers are given little acceptance in Okonkwo’s village. The first white man to arrive in a nearby village is killed because of an omen, and in payback, all are slaughtered by British guns. “You drove him to kill himself, and now he will be buried like a dog” (Achebe, 191). At the end of the novel, the District Commissioner writes a report titled ‘Pacification of the Primitive Tribes of the Lower Niger’, and Okonkwo’s suicide only gets a paragraph in his study. Christian missionaries seem to be madmen, their message of wicked ways and false gods attractive only to outcasts. But along with Christianity come hospitals and schools, converting farmers to court clerks and teachers. Trading stores pay high prices for palm oil. Government is closely linked to religion and literacy. The District Commissioner superimposes Queen Victoria’s laws, and Africans from distant tribes serve as corrupt court messengers and prison guards.

Okonkwo, the upholder of the ways of his ancestors, is inevitably cast in the role of a tragic hero. His eldest son’s early conversion merely hardens his belief in a rigid code of manly behavior. In exile during the first years of colonization, he has less understanding of the power of the Europeans than his now-passive kinsmen. His doom is swift and sure. By the novel’s end, readers flinch when a British official reduces Okonkwo’s life and death to a passing reference in a book he plans to write to be titled ‘The Pacification of the Primitive Tribes of the Lower Niger’. Advocates of multiculturalism generally emphasize the appreciation of differences among cultures, offering representation and validation to groups and cultures that are underrepresented, that don’t typically have a voice. Our focus is to recognize and appreciate the difference among the cultures. Yet when it is presented as universal human rights against the multicultural respect for other cultures or cultural relativism against human rights, there remain too many questions that we cannot answer here.

References

1. Achebe, Chinua. ‘Chinua Achebe’. Interview by Bradford Morrow. Conjunctions17 (Fall 1991). Web. 10 Dec. 2012.
2. McEwan, Cheryl. Postcolonialism and Development (Volume 3). London: Taylor and Francis, 2009. Print.

Chinua Achebe, a Nigerian novelist born on November 16th, 1930 has been described by many as Africa’s most influential writer of his generation. Achebe continues to receive tremendous praise for his “unsentimental depictions of the social and psychological disorientation” that came with the western customs and values that had been imposed on Africans through colonialism. Achebe covered a number of key topics in his literary work, common themes in his work included tales of the first contact an African village made with the white man, to tales of the struggle experienced by a young black man educated abroad that has returned home to a country under the rule of an extremely corrupt government. Going on, Achebe spoke intently of issues of tradition as a ‘hindrance’ to progression in his book No longer at ease, the duty that comes with being the educated ones in the family as well as the use of education as a tool. These key topics are all explored immensely in Chinua Achebe’s literature works of: Things fall apart, No longer at Ease, Arrow of God, and Anthills of the savannah. The following essay will look at the key themes depicted in Achebe’s works, themes of corruption, education, and tradition.

In his 1960’s novel No longer at ease, Chinua Achebe looked at the influence of education on the character Obi, a young Nigerian man that had been educated in England. The very same education he was privileged enough to be afforded made him feel like a stranger in his own country. Obi, upon his return from England soon realizes that education brought him status, and with that status very much and his absolute best was expected of him at all times. In his writings, Achebe discussed a sense of duty that was expected of a young man who had been educated abroad to provide for his family. Further along, Achebe narrates on how a young man such as Obi with years of education could take a bribe, the irony expressed in the question by Achebe was very fitting as not only had he been accused of corruption himself but many who hold high positions in government with many years of education are frequently guilty of the very act. Obi then went on to respond by saying that, the one thing education did not teach him was how to not get caught. Taking a bribe was a constant temptation for Obi with the high levels of corruption around him as well as the ever-growing pressure from his family to provide. Going on, paradoxically, Achebe goes on to discuss the use of education as a tool against colonialism by Obi’s generation. In simpler terms, Achebe was emphasizing the importance for Africans to make use of the education that was brought by their colonizers to reclaim their country’s land and take leadership and development into their own hands.

Going on, in his 1960s novel No longer at ease, Chinua Achebe also highlighted the key theme of corruption. Throughout the novel, Achebe takes his readers on a journey with the character Obi. As a young man in Nigeria, Obi succumbs to the pressures of corruption, although Achebe insures he is caught which then leads him to stop taking bribes altogether. Obi believed that by not taking bribes he could make a difference. Consequently, Achebe believed that one other way to fight corruption was to replace the ‘old’ people in the top civil service positions with a younger generation of idealistic and educated graduates. Achebe strongly believed that the critical tone he used as an author would lead others out of corruption or at least bring it to their attention.

Furthermore, a key theme Achebe looked at was that of masculinity in African societies. Achebe suggested that colonialism imposed “definitions of patriarchy and matriarchy which were designed to create hierarchy within the African society which did not exist before”. In his novel Things fall apart, Achebe depicted the character Okonkwo’s masculinity as that from an ‘old system’, a system where men where not interested in acquiring private property. Okonkwo’s character was that of a man with shear strength that fought for his family and people in tribal wars, he was a wealthy farmer and a husband to three wives. Masculinity in Africa over time has been distinguished greatly from masculinity elsewhere, with the term “black masculinity’’ coined by modern-day sociologists. In Africa, masculinity was measured by the “predominance of physical strength to the exclusion of intellectual capabilities and finally by political conflicts and atrocities”. In an attempt to educate his readers on the influence of western colonies on the view of black men and masculinity, Achebe was not criticizing the western colonies but rather through his works attempted to “highlight the need to restructure masculinity” views in today’s societies. Achebe added to the conversation through his writings of the possibilities of there being different types of masculinities, characterized by individualism, rationality, heterosexuality, and extreme violence. As well as the possibility that these different waves of masculinity could have been influenced by events such as colonialism and the slave trade.

In conclusion, as an author, Chinua Achebe covered many broad topics in his novels. It was through stories with African characters that African people could relate to and in turn question their own understandings of certain issues. Issues of education, tradition, religion, and duty.

Imagine one day you are enjoying peace amongst your family and a white man forces his way into your place of living, driving you to surrender your social convictions. While he discloses to you that he and his men are better finished than you, yet they are the foreigners. Simply not recognizing what’s in store, in result you end up feeling apprehensive. Presently you feel like the outsider in your own homeland that you’ve known your whole life to be yours. There are a few cases of writing on this theme such as “Dead Man’s Path” written by Chinua Achebe, considering the measure of history that was being made at the time. English colonization and imperialists greatly influenced the locals by upstarting numerous equipped clashes amongst themselves, forcing new religious practices and making them have to survive horrid life threatening circumstances.

A Dead Men’s Path epitomizes how nations have distinctive beliefs, social convictions and different religions. At the point when the British attacked less developed nations, they craved for complete control over each part of their lives including religion. Locals weren’t as advanced and their nation wasn’t either, not as compared to the British. A quick summary on “A Dead Man’s Path” to the audience who is not familiar with the story, Michael Obi’s aspiration is satisfied when, at age twenty-six when he is assigned the position of headmaster to a school which is to be considered backwards to most. Obi is said to be a young man who is vigorous and optimistic to say the least, Obi would like to tidy up the school by accelerating its goal of converting them into Christians. Obi hopes to firmly influence a great job of this terrific chance and display to individuals how a school ought to be. Intending to organize present day techniques and request exclusive expectations of educating to the people, while his spouse Nancy supports every choice he makes. Michael Obi plans to lift Ndume School from making retrogressive methods to a position of in which new school revisions will supplement the people of Ndume town’s way of living. Then came one night when Obi finds a villager cutting over the plants that his wife planted on a pathway that connects the sacred burial ground and the town altar. Completely appalled by the lady’s unmitigated invasion of school property, he then arranges the holy genealogical trail to be surrounded by gates with spiked metal tips, much to alarm the villagers that they are not welcome to use his compound as a high way for their religious nonsense.

Too add more significance to this story, “A Dead Man’s Path” takes place in Nigeria around 1949 and it speaks to a time of social change. It was amid this time the British expanded their endeavors to change Igbo society through instruction. In particular, the familial pathway makes struggle amongst the villagers and the school. In the story a more seasoned man who happens to be a local priest appreciates customary mores, while the British including Mr. Obi sees these conventions as obsolete and superfluous. In the story, the priest speaks for his ancestors and his people contends for their social conventions to not be messed with, yet Obi unshakably stands up to only refuse and follow through with his personal goals and ideas. Because to the Imperials such acts are blasphemy, but such traditions mean much more to the people then one can think. The title of the story itself gives us symbolism, “A Dead Man’s Path” is really a symbol used to portray a loss of heritage due to rapidly increasing modern lifestyles. The path alone represents a deep heritage, and the men are the ancestors who lived it, the “dead” means that ancestry and heritage are being lost and disregarded as stupid. In the story Obi stated, “The whole purpose of our school, is to eradicate just such beliefs as that. Dead men do not require footpaths… The whole idea is just fantastic. Our duty is to teach your children to laugh at such ideas”, the path in the story represents the heritage of the African tribe. Their ancestors, their ancestor’s ancestors all walked that same path. To them it meant to remember your roots, so when they were all refused permission to visit the path, the headmaster Obi was only contributing to the loss of culture and the pathway to their elders.

All through the short story “Dead Men’s Path” a variety of examples of irony are presented to the audience, the principal example of irony begins to be displayed when Obi begins to tell his wife of the people he works with and then states that they devote their full energy to their job, she then states “A penny for your thought Mike”. That statement was very ironic due to the fact that she’s not actually going to pay him anything. The next example shown is when Michael Obi begins to discuss with another educator about blocking the ancestral pathway. “The villagers might, for all I know, decide to use the schoolroom for a pagan ritual during the inspection”, Obi Stated. This is very ignorant of Mr Obi to state and also very ironic due to him believing that since the natives are already saying the path is being utilized by the dead ancestors, then who’s to say they should enable them to utilize the school spaces for different uses for the natives. In all reality he was just mocking these people’s tradition and ended up making it off as a joke. The best example and the most rewarding example of irony of all is that Obi and his wife had dreamed of the school compound to be surrounded by gardens of flowers, near perfect in structure and to look progressive. Only to find out on the day of Mr. Obi’s inspection, the school looked like it was trampled by a group of wild animals, all the gardens were destroyed and Mr. Obi got a horribly written review which most likely resulted in him being let go.

Throughout the beginning of Things Fall Apart, one of the most notable symbols is Okonkwo’s pride. Okonkwo is portrayed as a very prideful man, who is driven entirely by his ache for status and ability to be “manly.” He is afraid of becoming like his father and becoming a coward lacking pride, and unable to support his family. This pride symbol between the concepts of masculinity and femininity is notable because Okonkwo uses his pride to motivate him into taking action that seem extreme and drastic. For example, Okonkwo often beats and hits his wives, out of masculine pride in relation to fear of being feminine. Another important aspect of the pride symbol Achebe uses is the importance of Okonkwo’s individual pride. Relating to Okonkwo’s internal pride, the first two sentences of the novel state, “Okonkwo was well known throughout the nine villages and even beyond. His fame rested on solid personal achievements,” (Achebe 3). Although this provides a very memorable and impactful image for readers by showing the pride symbol from the start, it also supports and grows the symbol of Okonkow’s individual pride. This quote shows Okonkwo’s elevated societal status he desires in his community, but acts as a foreshadow for how the symbol of pride may turn out to be Okonkwo’s greatest flaw. His pride drives him into conflict because it is evident that Okonkwo refuses to compromise and shift his individual pride.

In Things Fall Apart Ikemefuna’s death greatly impacts Nwoye, since they had such a large impact on each other’s life. Nwoye hangs out with Ikemefuna a lot, and grows to see him as a brother figure in her life after they bond greatly over his stories. One of the most notable places that this drastic impact is seen is during the bond between Nwoye and Okonkwo. When Nwoye discovers that Okonkwo killed Ikemefuna, it drastically strains the relationship between Nwoye and Okonkwo. Nwoye becomes really hung up and depressed after Ikemefuna is killed due to the immense trauma it brought, since they were practically siblings. Nwoye later decides to join the Christian church in the aftermath of Ikemefuna’s death, showing another direct example of how Ikemefuna’s death impacted Nwoye. In a deeper literary analysis, Ikemefuna’s death creates a shift in the character structure of the novel. At this point, this is the first time that Nwoye becomes a main character in Things Fall Apart, and ultimately begins to question the motives and traditions of the clan. This shows character development as this is when Achebe begins to show Nwoye’s conflict between masculinity (power and strength) and femininity (emotions and feelings), and this change in Nwoye’s character is ultimately prompted by the killing of Ikemefuna. Overall, this pulls everything together by showing the literary changes, Nwoye’s internal changes, and changes between Nwoye and Okonkwo’s relationship to show character development.

At the beginning of chapter 10 in Things Fall Apart, Chinua Achebe provides readers with an extremely detailed description of a public village trial of Uzowulu, who claims that his in-laws took his wife from him and should therefore give him his wife price back. This shows the tip of how the setting of chapter 10 uses setting to show gender motifs, but is expanded when the ceremony itself is described. Achebe states, “It was clear from the way the crowd stood or sat that the ceremony was for men. There were many women, but they looked on from the fringe like outsiders” (Achebe 87). This shows direct ties between the trial’s location and themes of gender roles which are undeniably present throughout the novel. Achebe later goes on to provide a detailed description of egwugwu, which represents the spirit of the clans ancestors (Achabe 88-90). This detail about setting and location provides a link to culture and tradition, which prove as majorly distinguished motifs in the novel. Overall, Achebe uses the setting and location described at the beginning of chapter 10 to set the scene for the clans trial, which then turns to show further visuals of the distinguished motifs and themes throughout Things Fall Apart.

When looking at the novel in its entirety, it is extremely notable to notice the division of the novel into Part 1, Part 2, and Part 3. The various parts show character development as it is key when certain characters become important, using the previous example of Nwoye as an example. From a literary analysis aspect, this structure allows significant plot and character development. Part 1 is focused on introducing Okonkwo, the novel’s main character, and explaining his history, status, and family. This allows Okonkwo’s character to be established right off the bat, simply because the entire first section of the novel is written for this purpose. Moving to Part 2, it dives more into the change faced by the village, and the cultural shift that is ultimately occurring in the clan. Again, this division of the novel allows significant plot elements such as symbols, motifs, and themes to be established. Part 3, the last section of the novel shows Okonkwo’s return to the village and ties together the pieces of all the change the clan has gone through. This proves to be the climax of Things Fall Apart, important to note in the structure as it accentuates the downfall of the clan, which would have been significantly less prevalent and impactful without this same structure. Achebe used division of the novel into 3 different parts to create impact and place emphasis on the clans loss of customs, which would’ve lacked this emphasis if less was known about the clan than what was shown through the different parts of the novel.

In 1958, the news of Chinua Achebe’s newly published book, Things Fall Apart spread like wildfire throughout the crowded streets of Africa, at last giving the Africans what they have always longed for: a novel about European colonialism in an African perspective. Before the publication of Things Fall Apart, most novels about Africa were written by the Europeans who characterized Africans as savages in need of Barack Obama, in an endorsement on the back cover of Chinua Achebe’s Things Fall Apart, calls the novel “a masterpiece that has inspired generations of writers in Nigeria, across Africa, and around the world.” Narrated through the tale of a local Igbo warrior, Okonkwo, Achebe’s masterpiece details the rising presence of the European superpowers inside the land of the indigenous Nigerians. Although the contrast between the cultural and social values of the local Igbo community and imperial Britain highlight the imperfections of traditional Igbo customs, Things Fall Apart ultimately presents colonialism as a flawed system that cannot reconcile the social discrepancies between the colonizers and the colonized.

Nearly two centuries have passed since the start of the Scramble for Africa, yet traces and impacts of European imperialism are still evident today, be it socially, culturally, or politically. Beginning in the fifteenth century, European superpowers became hungry for the abundant natural resources in Africa, and between the 1870s and 1900s, Britain’s desire to assert their political and economic dominance in the ancestral African society increased exponentially. Notwithstanding, it wasn’t until the Berlin Conference of 1884 when Nigeria, one of Britain’s most important colonies due to their rich profusion of economic resources, was ceded to the British authority (Booker, Critical Insights… 113). Unsurprisingly, however, the European nations collectively decided to exclude African delegates at the conference, disallowing them to voice their own opinion on the matter of colonialism. Reasoned by the idea of White Supremacy and Eurocentrism, the British colonizers firmly believed in the superiority of western culture, thereby making Europe the core of humanity. Yet, under this idea, racism will inevitably classify the non-whites, especially that of the African tribe, an inferior status when associated with those of the white race. During the peak of the British invasion, the combination of a deterministically structured view and intolerant cultural imperialism wreaked havoc on the traditional African cultural norms and customs. Furthermore, Britain also established an extensive system of indirect rule that granted certain African officials administrative powers (Booker, Critical Insights… 113). Though the system of indirect rule was plagued with corruption and exploitation, the British also brought numerous advancements to African society, such as the development of roads, hospitals, and education. Perceived to be fundamental for the future of Nigeria, British missionaries also placed a great emphasis on the spiritual development of the locals (Achebe, 181). In the end, however, these apparent social and technological benefits were underplayed by the British officials, as history only remembers the atrocities and violence that the British inflicted upon the local tenants.

With the idea of Upon the arrival of Christian missionaries, Mr. Brown introduced to the local residents a new faith while explaining to the people of Mbanta that “[a]ll the gods you have named are not gods at all. They are gods of deceit who tell you to kill your fellows and destroy innocent children” (Achebe, 146). Without understanding the cultural and social differences between the two vastly contrasting civilizations, the missionaries introduced “[a] new concept of God [that] had no connection with the past experience and life of the African people” (Udeani, Interculturation as a Dialogue… 88). Furthermore, astonished at the sudden arrival of a white man and his nonsensical remarks, Okonkwo and the clansman of Mbata approached the matter rather facetiously by allocating a piece of the Evil Forest to the missionaries for the construction of a Christian church. But, in doing so, the people of Mbanta effectively signaled the weakness and susceptibility of the Igbo society. Luckily, however, Mr. Brown personifies the compassionate aspect of Christian missionaries, allowing the local dwellers to retain their traditional religion while making an effort to apprehend the cultural differences between the Igbos and Europeans. Despite so, Mr. Brown and the new faith were still regarded as a detestable force by the masses. Nevertheless, to those who were disregarded by the Igbo religion, Christianity served as a ray of hope that accentuates the blemishes of the traditional faith. Deemed to be the abominations of the Igbo society, twins were abandoned in the evil forest upon birth while outcasts, or osu, was “a thing set apart — a taboo for ever, and his children after him” (Achebe, 156). Nonetheless, Mr. Kiaga, a Christian missionary, states that “there is no slave or free. We are all children of God and we must receive these our brothers” (Achebe, 156). Influenced by the words of the Christian missionaries and kindled with the desire to end their misery, Christianity served as a haven and an opportunity for those who are struggling to escape their current condition. Notwithstanding, in doing so, Obierika notes to Okonkwo that “[h]e has put a knife on the things that held us together and we have fallen apart” (Achebe, 176). As more and more people convert to the new faith, “[it destroys] the indigenous order of the society and [weakens] family ties among the members of the inner as well as extended families,” with clansman turning against clansman and sons cursing the religion of his father’s (Udeani, Interculturation as Dialogue… 87).

When Okonkwo finally returns to Umuofia after his seven-year exile, the lenient and benevolent Mr. Brown is replaced by the radical and uncharitable Reverend Smith. Unlike Mr. Brown, who respected the Igbo religion and sympathized with the people of Umuofia, Rev. Smith made negligible efforts to perceive the traditional customs and norms of the Igbo culture. Similar to the intolerant cultural imperialism that was practiced at the peak of imperialism, Rev. Smith “condemned openly Mr. Brown’s policy of compromise and accommodation. He saw things as black and white. And Black was evil” (Achebe, 184). Rather than influencing the locals to convert to Christianity, Rev. Smith’s blatantly attacked traditional Igbo customs and demanded the people of Umuofia to accept Christianity. Furthermore, with the desire to eradicate the traditional Igbo due to the make-believe religious superiority, missionaries, like Rev. Smith, were reluctant in respecting and communicating the cultural differences between the Igbos and Europeans. Perhaps, if all missionaries approached the situation like Mr. Brown, who maintained a harmonious relationship with the residents and “ reflect[ed] on the doctrines or the respective aspects of African traditional religion,” then the works of missionaries would have resulted in a more amicable outcome (Udeani, Interculturation as a Dialogue… 88).

In additional to the coming of Chritianity, the British officials also instituted a British type government and court system with no correspondence to the previously functional legal regime, thereby encapsulating the idea of Eurocentrism and the British’s lack of respect for traditional Igbo customs. Before the arrival of British missionaries, the people of Umuofia thrived on an ancestral judicial system administered by the nine greatest and most powerful masked spirits of the clan: the egwugwu (Achebe, 89). With the wisdom and knowledge that the egwugwu possessed from their ancestral gods and forefathers, the Igbos trusted them to conduct a fair and unbiased hearing. However, antithetical to the judicial procedures of the indigenous people which allows both parties to voice their situation on the matter, the British system first imprisons the prosecuted and later sides with the party that gives more money to the court messengers and interpreters. Accordingly, furious toward the new government, Okonkwo asked “[if] the white man [understood] our custom about land,” and Obierkia answered, “how can he when he does not even speak our tongue” (Achebe, 176). To prove the superiority of western civilization, minimal effort was made to establish a dialogue and communication between the British and Igbos. Furthermore, the British style government appoints a single leader to execute their indirect rule, and in the case of Things Fall Apart, the District Commander regulates all affairs that happens in Umuofia. On the contrary, traditional Igbo government relies multiple clan elders that reaches a final verdict through discussion and collaboration. Therefore, both the British and Igbos were unaware of the cultural and social discrepancies between the two societies, thus inciting a clash between the two parties. The British, in particular, “did not realize that there were basic human values that sustained consonant existence of the Igbo people through the ages,” such as the abandonment of twins and the ostracism of osu. (Njoku, Interface Between Igbo… 141). Yet, without consideration of the traditional Igbo customs, the District Commissioner blatantly outlawed the abandonment of twins in the evil forest and the ostracism of osu. However, in reality, these so called atrocious conventions provides a sense of identity and community for the Igbos. Moreover, in an attempt to voice their dissatisfaction toward the new British regime, the leaders of Umuofia approached the British officials and declared, “We cannot leave the matter in his hands because he does not understand our customs, just as we do not understand his. We say he is foolish because he does not know our ways, and perhaps he says we are foolish because we do not know his” (Achebe, 191). Perhaps the European missionaries and officials were only trying to introduce a new form of government to help the Igbo society advance from their antiquated social structure. Unfortunately, however, in the attempt in the attempt to “civilize” and pass on what they perceived to be rational, virtuous, and beneficial to the stereotypical African “savages,” the British colonizers effectively shattered the cultural habits and identity of the local residents (Udeani, Interaction as a Dialogue… 91). Ultimately, British colonizers failed to acknowledge that the cultural and social imperfections of the Igbo traditions were foundational to their society; likewise, what seems acceptable for a particular society will not necessarily thrive once introduced to a new civilization.