Postcolonial Vision in the Eye of Chinua Achebe

Kwame Anthony Appiah is one of the first to examine ‘Postcolonialism and Africa’. For

Appiah, the post in postcolonialism certainly is different from that of postmodernism. The post-

colonial is the ‘space clearing gesture’1. This gesture can be discerned in Appiah’s discussion of

the two stages of African writing. The first stage can be encapsulated in novels which were part

of the struggle for independence and were ‘nationalistic’ in orientation. The second stage is the

post-colonial stage, here, the nation is not celebrated but novels are engaged in a process of

‘delegitimization’ - rejecting the western imperium.2Thus, Achebe’s works as a postcolonial

work dwells on the first stage than the second stage.

Many African empires existed in the pre-colonial era, such as the Ashanti, Ghana and

Edo empires. Nigeria was home to the Hausa, Igbo and Yoruba cultures. Achebe was among the

first to take up this history in the construction of a postcolonial identity as in ‘Things Fall Apart’.

In ‘Things Fall Apart’, basically, postcolonial interpretations can be read to it from two angles,

arguably. However, the two interpretations still come to be encapsulated to the rejection of the

Western imperialism, domination and subjugation brought to the Third-World by the West.

The first interpretation is that of postcolonialism as a critical discourse, and the second;

postcolonialism as a constructive discourse. The critical study nature of postcolonialism

describes the thematic discussion of historical, political and cultural links between the colonized

and colonizers, (the west and the other) in order to reject domination, subordinations and

subjugation that are implicit in them.

On the other hand, the constructive studies of postcolonialism offers new scaffolding to

those who have inherited the legacy of the colonial privilege, and who now seek to responsibly

transform the historical injustice done to those colonized countries. Postcolonialism as a

constructive discourse looked at how to establish intellectual spaces for the subaltern peoples to

speak for themselves, in their own voices and so produce a socio-cultural discourse, which

balance the imbalanced ‘us and them’-binary power – relationship between the colonizer and the

colonial subject.

These two perspectives to postcolonial studies can be inferred from Achebe’s works. The

protagonist in ‘Things Fall Apart’, Okonkwo, looks at events as they affect the clan and his

persons. In his words: ‘if Umofia decided on war, all would be well. But if they choose to be

cowards he would go out and avenge himself’’’ Let Egonwan, he continues, ‘’talk about a war

of blame’ tomorrow and I shall show him my back and head’’ 3 In other words, the clan, which

represent the Nigerian people, is rejecting the Western hegemony and domination. Okonkwo is

coming out as a nationalist to totally reject the Western domination; for the clan’s voice could be

heard within the context of their socio-cultural milieu.

From the historical view point, the pacification and disruption of Nigeria was done or

carried out by the Western Christian Missionaries through the introduction of their religion. In

other words, in order to establish their rule, they have disarmed and disunite the people through

the Western religion whose teachings have captured the mind of some. W. B. Yeats in ‘The

Second Coming’ where Achebe has taken the title ‘Things Fall Apart’ and the theme writes:

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. 4

Although the last two lines seem more relevant to Achebe, however, the whole stanza captured

the theme in Achebe’s Things Fall Apart. The awareness of disunity and of things falling apart
as espoused in the above lines is expressed by Obierika in his accusation of the white man. In his

words, “now he has won our brothers and our clan can no longer act like one. He has put a knife

on the things that hold us together and we have fallen apart.”5 The point here is that the

influence of the colonist on the socio-cultural and socio-political life of the people has affected

their indigenous cultural life such that the explicit domination of the West is pronounced. The

domination has rendered the clan incapacitated. Obierika expresses this view in his answers to

Okonkwo’s question of why the people have become incapacitated and lost the power to fight, he

says, “how do you think we can when our brothers have turned against us? The white man is

very clever. He came quietly and peaceably with his religion. We were amused at his foolishness

and allowed him to stay.”6 By this he means, the inability of the clan to fight the scourge that

creep into their midst is as a result of disunity caused by the Western religion.

A postcolonial study from a critical point of view rejects versions of factors that

necessitate domination and disunity which thus, further the need to retrace the real identity of the

dominated-colonized. Achebe in Things Fall Apart demonstrated the effects of colonialism on

cultures and societies. It is concerned with both how European nations conquered and controlled

"Third World" cultures and how these groups have since responded to and resisted those

encroachments. Postcolonialism, as both a body of theory and a study of political and cultural

change, has gone and continues to go through three broad stages: an initial awareness of the

social, psychological, and cultural inferiority enforced by being in a colonized state; the struggle

for ethnic, cultural, and political autonomy; and, a growing awareness of cultural overlap and

hybridity.
 In pursuance of the postcolonial interpretations in Achebe’s work, Achebe in ‘No Longer

at Ease’, uses the fall of one man, a descendent of the hero in Things Fall Apart, to depict the

birth of a whole new age in Nigerian life; a powerful, disillusioning age of corruption. In other

words, Achebe’s No Longer at Ease is a continuation of Things Fall Apart and it intends to show

how we inherit or our inheritance of the relic of the colonialist action. Succinctly Put, No Longer

at Ease as a sequel to Things Fall Apart, deals with the effects of colonization on Africa at large

and Nigeria in particular. It delves into the cultural and the political state of the colonized state

and society after colonization has ended. That is, it deals with the legacy of colonial rule which

form the background or the basis for the contemporary dilemmas of identifying its true self and

of developing a national identity after colonial rule. The above view is expressed and espoused

by Achebe in the words of T.S. Eliot:

We returned to our places, these kingdoms,

But no longer at ease here, in the old dispensation,

With an alien people clutching their gods

I should be glad of another death7

One of legacies left behind by the colonialist is bribery and corruption. Corruption becomes the

order of the day in the civil service and government they introduced. This denigrated

postcolonial effect concerns Achebe, and hence arguing to show the effect of the Western system

and domination, thus, Achebe as a postcolonial writer, I think he is concerned with the need to

do away with the influence of the colonist by painting the illicit aftermath picture of the colonist

system and ideals that formed the socio-cultural and socio-political standard for the colonized.

In the words of Mr. William Green in ‘No Longer at Ease’, the whole system ‘is corrupt through

and through8. Bribery and corruption has become the general phenomenon in contemporary
Nigeria and Africa at large. Achebe gives credence to this when he asserts that ‘Obi tried to do

what everyone does without finding out how it was done’9. Also in the question asked Obi by the

European and Chairman of the Public Service Commission, ‘why do you want a job in the Civil

Service? So that you can take bribes?10 The point here is that the colonialist approach and

methodology to governance and administration even after colonialism has not only jeopardized

the colonized self-cultural-reality, it initiates them into another social reality which effect is

nothing over and above a system of no progress and development. Thus, Achebe’s postcolonial

thought is a rejection of westernization. For him, westernization brings and breeds corruption.

Obi’s misfortune in at No Longer Ease is a good instance. Further still, James Ikedi after been

exposed to Westernization in Arrow of God was appointed as a Warrant Chief but soiled the

position with impunity. Thus, Captain Winterbottom in considering others for the post was not

ready to repeat the mistake of looking for some westernized ‘smart aleck’. In Arrow of God,

Achebe re-emphasizes and re-establishes, in a way, the disunity the Western religion caused.

This can be seen in some of the converts’ taught action, like Oduche, Josiah, Iweka, which

disunite them and their tradition and incite the converts to act arbitrarily to common good of the

clan. Thus, the strange behavior of Oduche caused anxiety in Ezeulu who was afraid that “the

new religion was like a leper. Allow him a handshake and he wants to embrace.” 11 By this he

means the white man’s religion is an attempt to dispossess the native’s custom and religion. As

such, viewing it as a form that interpolates the ideology of imperialism. It is the Western religion

that incapacitated the strength and mind of the people, that preaches love to one’s neighbour and

non-violence against one’s neighbour, yet it is under the guise of the same religion that violence

was perpetrated to establish Western rule and government.

 Achebe in A Man of the People showcase the relic inherited from the colonialist. It further

laid credence and re-emphasize the point Achebe tries to make in No Longer at Ease. He

showcases and addresses the societal problems orchestrated by the ruling class as inherited from

the colonialist. The ruling class have inherited and maintained ‘the privileged class’ which was

set-up by the colonialist. It was through this that corruption crept in and fostered in the country.

It is however disheartening how those who belong to the privileged class are celebrated in the

society despite looting the treasury lame. It is imperative to quickly note that whatever is

introduced to Africa, Africans take it with utmost madness. The Western religion is taken even

more than the Westerns. ‘The privileged class’ established by the colonialist was as well over-

maintained by the people who enjoy the privileges it offers. The novel encapsulates the

disgraceful situation in contemporary Nigeria. For instance, how people jostle for political office

for its cash price, which is to show that the mainspring of political action is personal gain.

Achebe also shows how quick one can acquire so much pleasant luxuries to dance about and

away with within few months foray into politics. Yet, amidst this, the society admires them for

establishing themselves as a privileged class sitting on the back of the masses. This could be seen

in the common saying that “no sensible man would spit out the juicy morsel that good fortune

placed in his mouth,12and “that a man could only be sure of what he had put away safely in his

gut or, in language ever more suited to the times: ‘you chop, me I chop, palaver finish’13 Suffice

these to mean, as espouse by Achebe, that “people themselves had become even more cynical

than their leaders and were apathetic into bargain.”14 Achebe further explains this in the words

of Odili, the narrator, “let them eat, after all when white men used to do all the eating did we

commit suicide?... The important thing then is to stay alive… Besides, if you survive, who knows?

It may be your turn to eat tomorrow. Your son may bring home your share.”15 By this he means
societal approval and encouragement is given to corruption and embezzlement. Achebe also

showcases how power of the incumbency is used against any opposition and how the incumbent

laid grip to power by all means and never wants to vacate the seat.

Achebe’s prophesy in A Man of the People is again looming in contemporary Nigeria as

foreseen by few Nigerians in consonance with Achebe. Few of these insightful Nigerians include

the Speaker of the National Assembly, Hon. AminuTambuwal and Femi Falana. Falana having

watched with dismay and deepening disillusion the manner in which the privilege microscopic

few soiled the nation with corruption, insensitivity and neglect of the youth, call for a ‘political

and democratic revolution’ by the youth. In his words, “no doubt, the future of the country

depends on the commitment and determination of the patriotic segment of the youths to mobilize

others to channel their talents and energies towards productive ventures. To achieve the

objective the youths have to be organized to appreciate that they have a historic role to play in

creating an egalitarian society out of the decadence of the neo-colonial capitalist socio-

economic system that has turned our prosperity into poverty.”16He continues in his call for

revolution that, “I am not unaware of the popular call for revolution among the youths which is

borne out of total disenchantment with the prodigality and insensitivity of the over pampered

ruling class which is unleashing kwashiorkor democracy on the people.”17It is imperative

however to note that unlike Achebe, Falana’s revolution is political and democratic in nature,

which is only through the ballot.

Some might have argued and alleged that Achebe wrote to soothe the West, especially in

Things Fall Apart which shows the victory of the whites over the clan, and in Arrow of God

which should be interpreted, in a way, to show the impotence of the god to save its people.

However, contrary to this, Achebe writes the sequence of events from colonial era to post-
colonial and contemporary period. This goes to means that Achebe’s works have reflected

different stages and aspects of the country’s realities and vicarious experiences of its people.

Hence, outright, Achebe’s works reflect a postcolonial thought if postcolonialism as a concept

inquires about the western domination exploitation and subjugation, and conceive how it can be

overthrown. This means that postcolonialism concerns itself with conceptualizing the complex

condition which attends the aftermath of colonial occupation, this, is what Achebe pre-occupies

himself with in some of his works as noted.

References
1.
Appiah , Kwame Anthony ‘Is the ‘Post’ in Postcolonial’ the ‘Post’ in Postmodern’, in McClintock, Mufti

and Shohat, Dangerous liasons: Gender, Nation and Postcolonial Perspectives (Minneapolis: Universityof

Minnesota Press, 1997), p.432.

2.
Ibid. p. 432.
3.
Achebe, Chinua Things Fall Apart (London: Heinemann Publisher, 1958), p.141
4.
Yeats, W.B. ‘The Second Coming’ as quoted by Achebe Chinua in Things Fall Apart (London: Heinemann

Publisher, 1958) p. i
5.
Achebe, op. cit. p.124.
6.
Ibid. p. 124.
7.
Eliot, T. S. ‘ The Journey of the Magi’ as quoted by Achebe Chinua in No Longer at Ease(London:

Heinemann Publisher,1960) p. ii
8.
Achebe, Chinua No Longer at Ease (London: Heinemann Publisher, 1960) p. 3.
9.
Ibid. p.5.
10.
Ibid. p.36.
11.
Achebe, Chinua Arrow of God (London: Heinemann Publisher, 1964) p.36.
12.
Achebe, Chinua. A Man of the People (London: Heinemann Publisher, 1966) p.2
13.
Ibid. p. 162
14.
Ibid. p.156.
15.
Ibid. pp. 156-157.
16.
Falana, Femi ‘Achieving a Drug- and Crime- Free Youth Population’ A Speech Delivered at the 11 th

Campus Life Correspondents’ Workshop held on July 6, 2013, in The Nation, July 18, 2013, p.31.
17.
Ibid.
First published in ANA Magazine, November 2013.

By:

Daniel Obasooto: Is a writer and a member of Association of Nigerian Authors, Ondo State chapter. He

is presently a Masters’ of Arts Student in Philosophy at the Obafemi Awolowo University. He is

currently on his dissertation.

Okedare David O.: is presently a Masters’ of Arts Student in Philosophy at the Obafemi Awolowo

University, Ile-Ife. He is currently on his dissertation.