DINEET KAUR

522
SEM -6
Postcolonial literature
In things fall apart Chinua Achebe shows that the
arrival of the white men in Nigeria did not bring any
civilisation but rather destruction of an already flourished
civilisation
Chinua Achebe's Things Fall Apart is probably the most authentic
narrative ever written about life in Nigeria at the turn of the twentieth
century. Although the novel was first published in 1958 — two years
before Nigeria achieved its independence — thousands of copies are
still sold every year in the United States alone. Millions of copies have
been sold around the world in its many translations. The novel has been
adapted for productions on the stage, on the radio, and on television.
Teachers in high schools, colleges, and graduate schools use the novel
as a textbook in many types of classes — from history and social studies
to comparative literature and anthropology.

The novel takes its title from a verse in the poem "The Second Coming"
by W. B. Yeats, an Irish poet, essayist, and dramatist:

Turning and turning in the widening gyre

The falcon cannot hear the falconer;
Things fall apart; the center cannot hold;
Mere anarchy is loosed upon the world.

In this poem — ironically, a product of European thought — Yeats

describes an apocalyptic vision in which the world collapses into anarchy
because of an internal flaw in humanity. In Things Fall Apart, Achebe
illustrates this vision by showing us what happened in the Igbo society of
Nigeria at the time of its colonization by the British. Because of internal
weaknesses within the native structure and the divided nature of Igbo
society, the community of Umuofia in this novel is unable to withstand
the tidal wave of foreign religion, commerce, technology, and
government. In "The Second Coming," Yeats evokes the anti-Christ
leading an anarchic world to destruction. This ominous tone gradually
emerges in Things Fall Apart as an intrusive religious presence and an
insensitive government together cause the traditional Umuofian world to
fall apart.

The novel Things Fall Apart (1958) is written by the late Chinua Achebe
(1930-2013) who was a Nigerian author. The setting of the novel is in
the outskirts of Nigeria in a small fictional village, Umuofia just before the
arrival of white missionaries into their land. Due to the unexpected arrival
of white missionaries in Umuofia, the villagers do not know how to react
to the sudden cultural changes that the missionaries threaten to change
with their new political structure and institutions. Hence, this essay aims
at analysing the effects of European colonisation on Igbo culture.
Towards the end of the nineteenth century most European states
migrated to Africa and other parts of the world where they established
colonies. Nigeria was amongst other African nations that received
visitors who were on a colonising mission; introducing their religion and
culture that is later imposed on Igbo. The culture of the people of
Umuofia (Igbo culture) is immensely threatened by this change.
Achebe’s primary purpose of writing the novel is because he wants to
educate his readers about the value of his culture as an African. Things
Fall Apart provides readers with an insight of Igbo society right before
the white missionaries’ invasion on their land. The invasion of the
colonising force threatens to change almost every aspect of Igbo
society; from religion, traditional gender roles and relations, family
structure to trade.

Before Achebe wrote Things Fall Apart, all the novels that had been
written about Africa and Africans were written by Europeans. Mostly, the
European writings described Africans as uncivilised and uneducated
persons. The Europeans, seeing that they thought of themselves as
more advanced than Africans, were determined to help Africans shift
from the old era into the modern era of civilisation and education.

Chinua Achebe in his novel Things Fall Apart (1958) portrays three
stages of pre-colonial, colonial, and postcolonial- contact world of Africa
representing a history of colonialism. He skillfully depicts the way in
which African people lose their traditional cultures and values receiving
and replacing some new and foreign beliefs. What constitutes his novel
is a combination of what he knew of the elements of the novel in
general, being familiar with this type of novel especially novels like Joyce
Cary’s Minster Johnson and Joseph Conrad’s Heart of Darkness in
addition to the oral narratives of Ibo culture in the light of Achebe’s own
creation and imagination which lead to produce a new kind of writing.
Apart gives us a unique picture of life in Africa before the arrival of
Christianity and colonization and the era afterwards. He shows how
African people lost their traditional culture and values, replacing them
with foreign beliefs. In this article, the way black people lived before the
arrival of white people, how they encountered and reacted to white
colonizers, in addition to how they converted to Christianity and
subsequently to White culture, as portrayed in this novel, will be
analyzed. The purpose of this study is to trace the roots of this rapid
pace of colonialism back to when colonial subjects lost their original
culture to the new-coming people and to what extent those colonized
people were affectively actualizing their inferiority and subordination to
the white society. Frantz Fanon’s theories on the relation between
language and culture or language and civilization, as well as his
discussion of White notion of Blacks and Blacks’ conception of
themselves are discussed and analyzed in Achebe’s masterpiece Things
Fall Apart to prove that black people attempted to make up for their deep
feeling of incompleteness by imitating white people and forming a white
personality in a black statue as a result of their own conscious volition.
What Achebe had in his mind as the purpose of writing, affected his way
of portrayal of colonialism.

It is under these circumstances that Achebe then came to know of both

the British culture as well as Nigerian culture. Since neither of them
understood the other’s culture and neither of them was willing to
abandon their own beliefs to follow the beliefs of the other, it can be
assumed that there was a lot of tension. Aware of this, Achebe said, - “in
an interview that the conflict that existed between these two cultures
created sparks in his imagination” This resulted in the birth of his novel
Things Fall Apart.

In the writing of Things Fall Apart, Achebe describes the history of Igbo;
he does so by describing both the perfections and imperfections of their
culture and traditions that made them different from Western cultures.
For example, their beliefs in the power of ancestral gods, the sacrifice of
young boys, the killing of twins and the oppression of women to name a
few. In the novel, the reader is also made aware of the arrival of white
missionaries in Umuofia as well as the reactions of Igbo to their arrival.
Although the arrival of the missionaries had some benefits to Igbo, there
were also a number of challenges that faced the future of Igbo.
Most texts give the definition of colonialism before they define the
meaning of the term post- colonialism. Colonialism as defined by OED
refers to “the policy or practice of acquiring full or partial political control
over another country, occupying it with settlers, and exploiting it
economically”. Therefore, post-colonialism is sometimes assumed to
refer to “after colonialism” or “after-independence” describing the wide
range of social, cultural and political events arising specifically from the
decline and fall of European colonialism that took place after World War
II.

Does the white man understand our custom about land?”

“How can he when he does not even speak our tongue? But he says
that our customs are bad; and our own brothers who have taken up his
religion also say that our customs are bad. How do you think we can
fight when our own brothers have turned against us?”

Yet, Obierika does not lay the blame wholly on the side of the white
man. He feels also that the Umuofians who have converted to
Christianity have consciously and wrongly turned their backs on their
own “brothers.” This assessment complicates our understanding of the
novel, as Achebe prevents us from seeing matters in clear-cut terms of
good (black) versus bad (white). Indeed, Achebe elsewhere attempts to
demonstrate the validity of some questions about Igbo culture and
tradition. If religion and tradition are the threads that hold the clan
together, and if that religion is flawed and that tradition vulnerable, it
becomes hard to determine who is at fault for the resulting destruction.
Certainly, Achebe does not blame the villagers. But, while this quotation
displays his condemnation of the colonialists for their disrespect toward
Igbo customs, it also shows his criticism of some clan members’
responses to the colonial presence.

Post-colonialism expresses the opposite idea of colonialism. Hence,

post-colonialism literature is a consequence of colonialism. Through
literature we understand the primary focus of Achebe’s Things Fall
Apart: a novel written by an individual who grew up under colonial rule in
response to the effects of colonialism on his culture, Achebe writes back
at the writings of European writers and the misrepresentation of Africa in
their writings. A colonised individual is usually forced to follow the culture
of their colony regardless if they are against it or not. Post-colonial
writers usually write about how their rich native cultures were destroyed
under the power of imperialism.

However, the literature does not show the colonised as victims of

colonialism, but rather it shows that they are confused about their sense
of belonging. Most colonised individuals do not know whether to follow
their own culture or the culture of the coloniser. Because of this they find
themselves combining some of the elements of the two different cultures
which make them move back and forth in between their present and past
lives, hence their confused sense of belonging. This back and forth
movement in most instances leads to a miscommunication that can be
meaningful.

Achebe’s main concern in his publications namely Things Fall Apart

seems to be the introduction of a new religion as well as its
destructiveness in society. In the novel Things Fall Apart the people of
Umuofia are separated into two groups immediately following the arrival
of the white missionaries in their land. The first group of people are Igbo
followers and the second group of people are followers of the white
missionaries. Converts to Christianity choose to abandon their own
religion, traditional ways of life and fellow people to follow the white man
and his ways.
Things Fall Apart is all about the “collapse, breaking into pieces, chaos,
and confusion” of traditional Igbo culture that suffers at the hand of the
white man’s arrival in Umuofia along with his religion.
For instance, in traditional Igbo culture it is required for a “real” man to
wed two or more wives. The women of the clan are aware of this and
have accepted this ritual; in some cases the first wife can even suggest
to her husband to look for a younger wife. The younger wives are also
expected to respect the first wife. These women along with their
husbands live together in peace and help each other with taking care of
the children and other household chores. However, the white
missionaries are against polygamous marriages, based on some
scriptures found in the New Testament that forbid Christians against
such an act.

Another example is that in Igbo culture the killing of children or persons

is a normal practice, as long as the reasons of the kill are in line with the
practices of their religion. For instance, Igbo religion says that twins must
be killed because they are a sign of the work of the devil, small boys
should be sacrificed to the gods as a sign of peace offerings, and so
forth. However, the fifth commandment teaches believers that only God
has the power and authority to decide when the life of man shall end and
nobody else.
The obvious cultural clash that exists between the white missionaries
and Igbo in Things Fall Apart is one that also emerges in The Arrow of
God. An additional theme featured in The Arrow of God is that of
“internal division in the tribe”. The people of Umuaro become divided on
their own without any external influences; this creates a very strong
sense of hatred among them and the spirit of brotherhood and
sisterhood that once existed is lost.

Most of the text in Achebe’s Things Fall Apart chiefly features in the use
and explanations of the complicated Igbo myths and proverbs that the
Europeans fail to acknowledge. Throughout the novel Achebe craftily
uses his characters to speak in proverbs when they address one
another. The use of proverbs is very important in conversations as the
Igbo believe them to be a fountain of wisdom and of respect.
From the onset of the novel Achebe makes readers aware of the
importance of proverbs in conversation. When Okoye pays Unoka a visit
to ask him to settle his debt, and although Unoka is late with the
payment, Okoye does not lash out at Unoka about his overdue debt.
Rather, the neighbours share a kola nut, give thanks unto the ancestors
and then go on to discuss the debt by speaking in proverbs. This
maintains good relations between the two neighbours even though they
are discussing such an issue that usually causes conflicts between
people.

Things Fall Apart has significant themes such as love, compassion,

colonialism, achievement, honor, and individualism and in order to
expose all these themes Achebe used different devices, such as
proverbs, folktales, rituals, and different characters and episodes to
provide a double vision of the Ibo society of Umuofia and the main
character, Okonkwo. The double view of society is manifested in his
portrayal of this clan which is ritualistic and rigid but at the same time in
many ways flexible. In this society child is valuable but we see that the
innocent loving child, Ikemefuna, is denied of love and life and is killed
by the rigid tribal laws and traditional customs. Looking at this tribe from
outside, we find it as a world of serenity, harmony, and communal
activities but the reality is that inwardly it is torn by the individual’s
personal doubts and fears. The other manifestation of this nation’s
duality is the society’s adaptability to change in different situations which
is portrayed in Ogbeufi Ezeudu’s comment on the punishment of
Okonkwo for beating his wife and violation of the sacred Week of Peace
in chapter four which shows to what extent they are ready to change
their customary code and alter their way of life when confronted with a
new contradictory situation. Achebe skillfully juxtaposes contradictory
events and elements to give a complete, if self-contradictory, view of the
society. Achebe presents this duality in the society in order to create and
intensify the sense of tragedy and help the reader understand the
reason of Okonkwo’s downfall.

In this novel the white man’s failure to understand African customs is

because of his ignorance of the language of these people. On the other
hand, new values enter into the African culture by an alien European
culture by means of its language. Frantz Fanon explains the relation
between language and culture or language and civilization. He believes
that in order to change a nation’s culture the first step is to change their
language. Susan Beckman’s impressive article “Language as Cultural
Identity in Achebe” minutely counts elements of cultural identity as
embodied in language within literary works of great figures, Achebe
being one. Beckman’s article can help this study maneuver into optimal
middle ground between language and identity. In this novel this
transformation is done through education in mission schools. Colonized
people confront the culture of the colonizer when they face its language.
They send their children to cities to be educated and call them the “sons
abroad”. These sons abroad are the prestige of not merely a family but
of the whole village. This idea encourages other at home to follow the
same model and know it as a matter of shame not to educate anybody
abroad.

In this novel the narrator and characters often compare Okonkwo to fire,
he even has the nickname around town as the “Roaring Flame.” For
Okonkwo, fire is a symbol of boundless potency, life, and masculinity.
However on realizing his complete disappointment in his son Nwoye,
Okonkwo has the realization that “Living fire begets cold, impotent ash.”
Like fire, Okonkwo sees his own progeny as impotent. While
the egwugwu are a symbol of the culture and independence of the
Umuofia. The egwugwu are seen as ancestral gods, though in actuality
they are masked Umuofia elders. The egwugwu serve as respected
judges in the community, listening to complaints and prescribing
punishments and deciding conflicts. Just as the egwugwu are
superstitiously thought to be the spirits of the Umuofia ancestors, for the
sake of the novel, they are symbolically the spirit of the clan. When
the egwugwu loose power in the community and are replaced by a white
court, the clan’s culture and independence is lost.

In summary the fall of Igbo culture as well as the fall of Okonkwo cannot
only be attributed to their strong belief system and rooted cultural
heritage. The aim of Things Fall Apart is to explore the imperfections of
Igbo culture as well as its strengths. Although Achebe presents these
imperfections to readers that also contribute to the destruction of their
culture; the main reason for the fall of the Igbo was caused by their
inability and reluctance to learn English because they believed that they
will never have to apply its usage in their everyday lives. Also, because
the missionaries were stronger than the Igbo with regard to their
advancement in modern day life and education, they had a stronger
influence as well as controlling power of Igbo land and the Igbo
themselves. The missionaries used a hostile approach in taking over the
ruling powers of Igbo land from its natives by using their influence to
spread their gospel and at the same time abolishing Igbo traditional
customs and beliefs. Hence, the missionaries were particularly superior
to Igbo just as the author explains.

Finally, it is important to acknowledge both the benefits as well as the

challenges that resulted from European colonialism on Igbo society. The
Igbo greatly benefited from the introduction of school and education in
their society that helped curb the rate of illiteracy in the village. Because
of it, today most Igbo are literate individuals who have dilated their
knowledge to be more “enlightened”. The Europeans also taught Igbo
about their own culture, and although the Igbo found it difficult to
transition from their own culture to that of a stranger, they learnt
something new from it.
Nonetheless, there are challenges that face Igbo as a consequence of
the arrival of the white missionaries. Igbo lost most of the values that tied
them together as one; social coherence between the individual and
society was lost, coupled with their traditional values and way of life.
Because of the confused state of mind of Igbo not knowing whether to
reject or embrace these changes it ultimately led to their fall mainly
because of their loyalty to the language.

African literature has changed during different eras, flourished in the oral
form with native language in Pre-colonial period and then changed into
the written form borrowing a foreign language with a different content in
colonial and post-colonial periods. The first African novel written in
English was J.E. Casely Hayford’s Ethiopia Unbound: Studies in Race
Emancipation ) which moves between fiction and political advocacy like
other literary works written in this era. It was in this period that African
plays began to emerge. The first play written in English was The Girl
Who Killed to Save (1935) by Herbert Isaac Ernest Dhlomo. Literature
written in colonial period was mostly slave literature increasingly showed
themes of liberation and independence. In postcolonial period when
African nations gained their independence in the 1950s and 1960s,
African literature flourished dramatically and appeared on bests of lists
compiled at the end of the 20th century. African writers were free to
choose the language for their writing and wrote both in western
languages such as English, French and Portuguese and in traditional
African languages. The most prevalent themes of postcolonial literature
are the clash between Africa’s past and present, between indigenous
and foreign, between tradition and modernity and between Africanity and
humanity. Although some of postcolonial literature was produced by the
colonizers but much of it was written by those writers who were once
colonized and now try to show their objection to the whites’ interference
with their life and reject black peoples’ inferiority imposed on them in
their literature. Some of the authors who experienced the colonization
and felt the death of some of their traditional cultures tried to reject the
colonialist ideology and renew their own indigenous, native customs.
Some of these writers like Ngugi wa Thiong’o wrote his works in his own
local language but these works could not survive and fulfill the author’s
aims, because for the most part they had little chance of surviving in
publishing industry both in their own country and internationally which
required the universal, international language_ English. On the other
hand, there were some other writers who preferred to write in English
because it was the language which they learned to write and because
they wanted to nationalize their work and declare their rejection of
colonialism to the world. Chinua Achebe was among those writers who
found English as a world language which could facilitate and accelerate
the emergence of his works to the global politics. It seems that Achebe
also was under the influence of colonization as he states in Morning Yet
on Creation Day that or me there is no other choice. I have been given
the language and I intend to use it”.

It is essential to investigate the relationship between African literature

and the psychopathology of language used in writing these works. This
relationship is important because it produces specific authors as well as
peculiar themes. Chinua Achebe is certainly a sufficient choice in this
regard because the Nigerian’s fiction shows his preoccupation with
language, not merely as a communicative device, but as a cultural tool.
Language is the “embodiment of its civilization and therefore represents
or dramatizes modes of perception within its cultural grouping”

“Every dialect is a way of thinking” and to speak of a language is to

speak of a culture which is presented in the form of education. It sums
up how colonizers usurp the control of Igbo peoples’ life little by little and
finally making their life falling apart. These colonizers were clever
enough to present their language in the form of education in order to
introduce their values through an educational system and change black
people.
Education is seen as a means to instruct the black people and to make
them be aware of the benefits of colonialism and European knowledge in
order to produce a well-ordered, submissive nation.

Achebe portrays this process in his novel, Things Fall Apart, in which
white colonizers’ arrival is accompanied with their instruction of their
language, religion, and culture to the native people. First, they built their
missionaries to show their good intention of civilizing the uncultured
black people and attracted the native peoples’ attention; by this act they
started to make black people more familiar with the new language to
pave the way for changing their language as well as their religion which
is presented in the construction of the church.

One reason behind this sudden rush to accept Western civilization is

that Igbo people find and understand the importance of Western
education in the progress of their life. A hundred years ago, Igbo people
could hardly read or write but today we can see Igbo professors, Igbo
medical practitioners, scientists, engineers, lawyers, and other
professionals who occupy important positions in different parts of the
globe. A second explanation is that the Igbo people were, and still are,
very eager to accept change. They accept to change in order to make
material progress. The third is that as the ties that bound the
communities disintegrated, the Igbo found new ones in Christianity and
Western education and the result was a community of Christian and
Western-educated Africans.

Some critics believe that postcolonial criticism is itself a form of cultural

imperialism. The reason behind this statement is that many of those
postcolonial critics were from professional and intellectual ones who
were educated at European universities and lived in that situation, so
were far from colonized people of inferior status and had little in common
with these poor, exploited peoples, therefore, their criticism neither reject
colonialism nor postpone it, but in some cases renew and retain colonial
discourses. This last hypothesis can be a subject of research for
students of literature as well as those who are interested in the
significance of literature in history of African colony.