“People create stories create people; or rather stories create people create stories.”

Chinua Achebe1958-2013

Chinua Achebe1958-2013

• Chinua Achebe (Albert Chinualumogu Achebe) was born November 15, 1930 into an Ibo family in Eastern Nigeria in a town called Ogidi.

• His father, Isaiah Okafor Achebe was a teacher in a missionary school.

• His mother, Janet Ileogbunam and his father raised him with values from his traditional Ibo culture as well as being devout evangelical Protestants.

• He graduated from the University College at Ibadan in 1954 and also attended a government college in Umuahia.

Chinua Achebe1958-2013

• While in college, he studied English, History, and Theology.• In 1954 he worked at a school as a teacher in Oba.• He also worked for the Nigerian Broadcasting Corporation (NBC) in

which time he wrote his first book in 1959, Things Fall Apart.• His first novel showed his readers a new way of looking at Nigerian

Literature with his new way of writing.• He married Christie Chinwe Okoli in 1961and they had four children.

Chinua Achebe1958-2013

• After writing Things Fall Apart 1959, he wrote another novel titled, No Longer At Ease in 1960. This novel was more about the colonial regime.

• His literature Arrow of God, written in 1964 was also about the past in Africa adding in tribal traditions.

• From 1967-1970, Achebe worked for the governor and also confounded a publishing company.

• Achebe died after a short illness on 21 March 2013 in Boston, United States. An unidentified source close to the family said that he was ill for a while and had been hospitalized in the city.

Chinua Achebe’s Works1958-2013

• Things Fall Apart, 1958• No Longer at Ease, 1960 • The Sacrificial Egg, and Other Stories, 1962• Arrow of God, 1964• A Man of the People, 1966• Chike and the River, 1966 (with drawings by Prue Theobalds) • Beware, Soul Brother, 1971 (US title: Christmas in Biafra and

Other Poems, 1973) • The Insider: Stories Of War and Peace from Nigeria, 1971

(editor)

1958-2013

• Girls at War, 1972• How the Leopard Got His Claws, 1973 (with John Iroaganachi)• Morning Yet on Creation Day, 1975• The Drum: A Children's Story, 1977 (ill. by John Roper; also

illustrated by Anne Nwoloye)• The Flute, 1977 (ill. by Tayo Adenaike) • Don't Let Him Die, 1978 (ed. with Dubem Okafor) • Literature and Society, 1980

Chinua Achebe’s Works

1958-2013

• Aka Weta, 1982 (ed. with Obiora Udechukwu) • The Trouble With Nigeria, 1983• African Short Stories, 1985 (ed. with C.L. Innes) • The World of Ogbanje, 1986• Anthills of the Savannah, 1987 (short listed for the Booker Prize) • The University and the Leadership Factor in Nigerian Politics,

1988 • Hopes and Impediments: Selected Essays, 1965-1987, 1989• Nigerian Topics, 1989

Chinua Achebe’s Works

1958-2013

• Beyond Hunger in Africa: Conventional Wisdom and an African Vision, 1990 (editor)

• The Heinemann Book of Contemporary African Short Stories, 1992 (ed. with C.L. Innes)

• Another Africa, 1997 (with photographs by Robert Lyons) • Home and Exile, 2000 • Collected Poems, 2004 • The Education Of a British-Protected Child, 2009

Chinua Achebe’s Works

Reference

•Chinua Achebe. In Wikipedia. Retrieved from: http://en.wikipedia.org/wiki/Chinua_Achebe#Later_in_his_life_as_a_publisher

•Chinua Achebe and Finding The Language For My Experience. In JLV. Retrieved from: http://thejosevilson.com/chinua-achebe-and-finding-the-language-for-my-experience/

No Longer at EaseBy: Chinua Achebe

In 1960, while they were still dating, Achebe dedicated to Christie Okoli (wife) his second novel, No Longer at Ease, about a civil servant who is embroiled in the corruption of Lagos. The protagonist is Obi, grandson of Things Fall Apart's main character, Okonkwo.

No Longer at EaseBy: Chinua Achebe

No Longer at EaseSummary

The novel begins with Obi Okonkwo being tried for taking bribe during a time when Obi Okonkwo worked for the Scholarship Board which offered scholarships for deserving students to travel overseas to study. Once Obi Okonkwo has taken over job at the Scholarship board, there is an attempt by a man who tries to offer bribe to Obi Okonkwo so as to obtain a scholarship for his little sister. Obi Okonkwo survives this attempt but he is later visited with a second. The second: Obi Okonkwo is visited by the girl herself and the girl attempts to bribe Obi with sexual favors in return for the scholarship. Again, Obi Okonkwo does not succumb to it.

No Longer at EaseSummary

Before Obi Okonkwo could travel for his four year British education, the members of the Umuofia Progressive Union (UPU) gather money for Obi’s travel. Obi Okonkwo was to study law as it was the hope of the UPU but we see Obi switch his major to English and so he arrives back in his village with an English certificate in his brief case.

No Longer at EaseSummary

As the novel advances, Obi Okonkwo develop a romantic relationship with Clara Okeke. Clara Okeke is an osu or an outcast by her descendants. Obi Okonkwo wanted to marry Clara yet his parents does not agree. Marrying an osu meant going contrary to the traditional set up of the Igbo people. Whiles Obi’s Christian father opposes Obi’s intent; his mother threatens to kill herself should Obi marry an osu. Clara relays to Obi that she is pregnant when Obi had told her of the disagreements by his parent for the two to marry. Obi arranges for an abortion for Clara but Clara gets complications and would not see Obi afterwards.

No Longer at EaseSummary

By the end of the novel, Obi is taking a bribe and he assures himself that that will be last one he would take. He is arrested and then tried as was the case of the opening chapter.

No Longer at EaseConclusion

Bribery and corruption

Love

Family

Identity

No Longer at EaseBribery and corruption

According to the novel, corruption is an integral part of the Nigerian civil and business system. In order to get a job or a scholarship, bribery seems to be a necessary step. Obi, a young man educated in Great Britain, believes strongly that education is the key to ending corruption. Ultimately, though, he too succumbs to temptation when he discovers that his salary is insufficient to meet all his financial obligations.

Although Obi falls victim to corruption and bribery, it is not because he is inherently corruptible; rather, he is vulnerable because he spent so much time lying to the people he loves.

Even though Obi is correct that education may be a corrective force for corruption, he fails to account for how pride and self-righteousness can lead to one's downfall.

No Longer at EaseIdentity

Obi's identity is shaped by two dual forces: Western culture and values and Igbo culture and values. Though Obi embraces Western values as evidenced through his education and his nominal adherence to Christianity, we can see how this decision alienates him from his traditional Igbo culture. For Obi to identify with Western culture means that he rejects a number of cultural traditions.

Obi sees himself as a pioneer. He wants to change the corrupt system of bribery and nepotism, and he wants to marry a girl that traditionally is taboo.

Obi identifies himself as an educated Igbo, believing that he is as fully Igbo as he is educated; but in reality, his education has isolated and alienated him from his indigenous culture.

No Longer at EaseFamily

In Igbo culture, family has a broad definition. Not only are Obi's parents and siblings his family, but all the men and women who come from his region are also considered his kinsmen. While on the one hand this means that Obi has a strong social network and support system, it also means that his web of obligations is broad. Obi ultimately finds his duties as a member of the Umuofia and as a member of his own family to be burdensome.

Although Obi is willing to flout custom when it offends only his friends in Lagos, he is unwilling to choose Clara over his family, especially when he realizes how isolated he will be if he does so.

No Longer at EaseLove

Although Obi does love Clara, he has allowed his infatuation with her to blind him to the reality of their situation. Ultimately, No Longer At Ease appears to suggest that love is not a weapon that can defend two individuals against disapproval, social stigma, or cultural customs. Love fails to be stronger than cultural and familial expectations.

Although Obi loves Clara, his love for her fails to be stronger than the familial and cultural obstacles they encounter.

Obi thinks he loves Clara, but he just loves the idea of her; when faced with the reality of what it would mean to forsake his friends and family for her, he is unable to remain committed. Clara, alternatively, remains faithful even when she sees Obi unraveling financially.

No Longer at EaseReference

•Chinua Achebe. In Wikipedia. Retrieved from: http://en.wikipedia.org/wiki/Chinua_Achebe#Later_in_his_life_as_a_publisher

•No Longer at Ease. In Wikipedia. Retrieved from: http://en.wikipedia.org/wiki/No_Longer_at_Ease

Arrow of GodBy: Chinua Achebe

Arrow of God

Arrow of God is Achebe's third book. Published in 1964. Like its predecessors, it explores the intersections of Igbo tradition and European Christianity. Set in the village of Umuaro at the start of the twentieth century, the novel tells the story of Ezeulu, a Chief Priest of Ulu.

The phrase "Arrow of God" is drawn from an Igbo proverb in which a person, or sometimes an event, is said to represent the will of God. Arrow of God won the first ever Jock Campbell/New Statesman Prize for African writing.

By: Chinua Achebe

Arrow of GodSummary

The novel is set amongst the villages of the Igbo people in British Nigeria during the 1920s. Ezeulu is the chief priest of the god Ulu, worshipped by the six villages of Umuaro. The book begins with Ezeulu and Umuaro fighting against a nearby village, Okperi. The conflict is abruptly resolved when T.K. Winterbottom, the British colonial overseer, intervenes.

After the conflict, a Christian missionary, John Goodcountry, arrives in Umuaro. Goodcountry begins to tell the villages tales of Nigerians in the Niger Delta who abandoned (and battled) their traditional "bad customs" in favor of Christianity.

Arrow of GodSummary

Ezeulu is called away from his village by Winterbottom and is invited to become a part of the colonial administration, a policy known as indirect rule. Ezeulu refuses to be a "white man's chief" and is thrown in prison. In Umuaro, the people cannot harvest the yams until Ezeulu has called the New Yam Feast to give thanks to Ulu. When Ezeulu returns from prison, he refuses to call the feast despite being implored by other important men in the village to compromise.

Arrow of GodSummary

Ezeulu reasons to the people and to himself that it is not his will but Ulu's; Ezeulu believes himself to be half spirit and half man. The yams begin to rot in the field, and a famine ensues for which the village blames Ezeulu. Seeing this as an opportunity, John Goodcountry proposes that the village offer thanks to the Christian God instead so that they may harvest what remains of their crops with "immunity".

Arrow of GodSummary

Many of the villagers have already lost their faith in Ezeulu. One of Ezeulu's sons dies during a traditional ceremony, and the village interprets this as a sign that Ulu has abandoned their priest. Rather than face another famine, the village converts to Christianity.

Arrow of GodConclusion

Competition Power Religion

Arrow of GodCompetition

Arrow of God revolves around competition. We see competition between Ezeulu's wives for his attention; between Ezeulu, the chief priest of Ulu, and Ezidemili, the chief priest of the lesser deity Idemili; between the communities of Umuaro and Okperi; and between Ezeulu's village and Ezidemili's village. But the most important competition is between the god Ulu and the Christian god.

Even though the people of Umuaro dislike the imposition of white rule and religion, they allow it to have control because of the lack of harmony that rules their lives.

Arrow of GodPower

A lust for power motivates many of the characters in the novel. As the British administration's power rises, the men in Umuaro discover that their power is diminishing. The power struggle between Ezeulu and the people of Umuaro gives the Christian catechist, Mr. Goodcountry, the opportunity to win converts. The novel concludes with Ezeulu's power receding as Christianity takes precedence.

Though the colonial administration apparently has enormous power, they are limited in using it when people like Ezeulu refuse to cooperate with them. This suggests that we can only exercise our power when we're allowed to do so.

Arrow of GodReligion

The novel explores how Igbo spirituality and religious life dies an ignominious death when confronted by Christianity. When the people of Umuaro are faced with famine because the chief priest of Ulu refuses to break tradition, the catechist at the church offers protection so the people can harvest their yams. When Ezeulu's son Obika dies, the people interpret that as a sign that Ulu was punishing his priest. With Ezeulu's power broken, Umuaro turns to the Christian god for help.

Although the people of Umuaro turn away from Ulu towards Christianity, they are turning their backs only out of desperation.

Although Mr. Goodcountry says he's offering the people of Umuaro protection against Ulu's wrath, he is taking advantage of the opportunity to enrich his church through the people's suffering.

Arrow of GodReference

•Chinua Achebe. In Wikipedia. Retrieved from: http://en.wikipedia.org/wiki/Chinua_Achebe#Later_in_his_life_as_a_publisher

•Arrow of God. In Wikipedia. Retrieved from: http://en.wikipedia.org/wiki/Arrow_of_God

A ManOf The People

By: Chinua Achebe

A ManOf The People

By: Chinua Achebe

A Man of the People was written by Nigerian author Chinua Achebe in 1966. The book is narrated by Odili, a young teacher in an unnamed African country run by greedy and corrupt politicians. His own former teacher, referred to as both “Mr. Nanga” and “Chief Nanga,” is now an elected official and the Minister of Culture of the country.

A ManOf The People

Summary

When Chief Nanga comes to visit his home village, he and Odili meet again, and Chief Nanga invites Odili to stay at his home in the capital city while the Chief makes arrangements to help Odili study abroad. Despite his dislike for Chief Nanga’s politics and his way of doing business, Odili is somewhat charmed by the man. He is also attracted to a young woman, Edna, who travels with Chief Nanga and is supposed to become the Chief’s second wife.

A ManOf The People

Summary

Odili accepts Chief Nanga’s invitation, and spends time with him in the capital city. Odili learns that Chief Nanga lives in luxury as a result of his corrupt practices and knows very little about culture, despite his position. Odili has had an affair with a young woman, Elsie, whom he brings to Chief Nanga’s home with the intention of spending the night with her. However, she sleeps with Chief Nanga instead. Chief Nanga doesn’t understand why this makes Odili angry. Odili decides he will take revenge on Chief Nanga by seducing Edna, the young woman the official plans to marry.

A ManOf The People

Summary

Odili becomes involved in a new political party that seeks to replace the current ruling party. As he becomes more and more opposed to Chief Nanga, Odili decides to run for office in an attempt to take Chief Nanga’s position. The members of the new party believe they will provide more effective, more honest government. However, Odili learns the people of his country are quite cynical. They expect politicians will take bribes and make themselves rich. In fact, many of the people Odili meets are primarily interested in getting a share of the money gathered by corrupt officials.

A ManOf The People

Summary

Odili struggles with a number of moral decisions as he wages his campaign, for example having to decide whether to take money as a payment for withdrawing from the election. He tries to show the people the present government is lying and stealing, but no one seems to care. In fact, Odili is threatened and bullied as he tries to run his campaign, and his father and his village are punished for his actions.

Odili realizes he is genuinely in love with Edna, and his desire for her is no longer just a result of his wish to get revenge on Chief Nanga. Edna, however, feels obligated to marry the Chief because he has given her family money and her father is pressuring her.

A ManOf The People

Summary

Odili decides to attend the event that launches Chief Nanga’s campaign, where Odili is recognized and beaten nearly to death. During the weeks of his recovery in the hospital, things change in Odili’s personal life and for the entire country. Although Chief Nanga’s party wins the election, the aftermath is unrest and chaos, and ultimately the military overthrows the government. Then the people of the country come forward and talk about how terrible the former government was, despite their support for the same elected officials when they were in power.

A ManOf The People

Summary

Edna stands by Odili through his recovery, and eventually his family makes arrangements for Odili to marry her. Odili is sad to learn of the death of his friend Max, who was killed by a former government official, but reflects an honorable death is about the best one can hope for in so corrupt a country.

A ManOf The People

Conclusion

Money is a prerequisite to power and Nanga was used as the symbol of corruption. He was a man of the people because he had money so even though the people completely knew him as a fraudulent man, they continued to worship him. In the story, money holds women, people and choices this is exposed from the story to the world and it is in fact a still living reality.

A ManOf The People

Summary

•Chinua Achebe. In Wikipedia. Retrieved from: http://en.wikipedia.org/wiki/Chinua_Achebe#Later_in_his_life_as_a_publisher

•A Man of the People. In Wikipedia. Retrieved from: http://en.wikipedia.org/wiki/A_Man_of_the_People

•A Critical Analysis of THE Novel A MAN of THE PEOPLE. In Easy Article Miner (EAM). Retrieved from: http://eamdemo.blogspot.com/2010/05/a-critical-analysis-of-novel-man-of.html