JOURNAL OF ART, HUMANITY & SOCIAL STUDIES
Vol. 1 No. 5, 2021
Highlights of Ethical Values in Chinua Achebe’s Things Fall Apart: a Hermeneutical Approach
Ishmael. U. Gwunireama Department of Philosophy, Faculty of Humanities, University of Port Harcourt, Nigeria.
Abstract
Literature mirrors society. This is what Chinua Achebe set out to do in Things Fall Apart which paints the picture of the incursion of white missionaries/colonists into the African society using Umuofia as an example. Beyond the cinematographic manipulation of the plots, Achebe also highlights some ethical values which only an in-depth understanding of the novel would reveal. This work adopts the philosophical hermeneutical method to highlight these values which are clothed beneath the plots in the novel.
Keywords: Chinua Achebe, Literature, society, Things Fall Apart.
1. SYNOPSIS OF THINGS FALL APART
The novel Things Fall Apart is an account of the events of a clan that once thought like one, spoke like one, shared common awareness, and acted like one, until the Whiteman, who were also colonists, came and broke this unity (Rhoads, 1993). In the process, many heads rolled; new words, new usages and. new application gained entrance into men’s heads and hearts and the old society gradually gave way. It opens at the height of Okonkwo’s fame in the Ibo tribe of Obi, which he won through personal achievements especially with the defeat of “Arualinze” the cat at the age of eighteen.
Through the development and manipulation of the plot, we see how Okonkwo, characterized by fear and anger, desecrated the land with the murder of Ezeudu’s son and. in strict compliance with the unwritten laws of the land was banished into exile to his mother’s kindred Mbanta for seven years. During his stay in Exile, the white missionaries had introduced the Christian religion and consequently won converts who were now opposed to traditional
worship of gods in the African milieus of Obi, Abame and Mbanta. As Obierika later remarked “Now he has won our brothers and our clan can no longer act like one. He has put a knife on the things that held us together and we have Fallen Apart” (Achebe, 1985, p.
162) (emphasis supplied). At the expiration of seven years, Okonkwo returned home to the ironies of his hopes and aspirations — Things have changed, many people including his first son Nwoye have embraced the new religion. In contrast and apparent display of disgust for this new religion, He (Okonkwo) clashed with them resulting in the murder of the whiteman’s messenger and in the ensuing events which ended him tragically, committing suicide. Thereby giving way to the triumph of the ‘Whiteman’s’ religion and government.
2. ETHICAL VALUES IN THINGS FALL APART Some ethical values underlie the central theme of missionary incursion Umuofia, an African milieu (Ogbujah 2014). These are summarized and presented below.
2.1 Supremacy of the Laws of the land and Obedience of the Citizens
Okonkwo is portrayed as a man of greatness, a titleholder, a man of words, a man of valour who has won the hearts of his kinsmen and women.
Nevertheless, his banishment into exile upon desecration of the land with the many atrocities committed — violation of ‘the week of peace’ and murder of Ezeudu’s sixteen-year-old son, goes to show that a man however great is not in any way greater than the laws of the land (Okpewho 2003).
According to Achebe (1985), ‘The only course open to Okonkwo was to flee from the clan. It was a crime against the earth goddess to kill a clansman and a man who committed it must flee from the land’ (p.
87). What this goes to shows us that the laws of any land whether written or unwritten are sacred and rank above the wealth, power, and prowess of the citizens. This is enforced by citizen obedience even when it is inconvenient to them.
2.2 Temperament
One’s temperament would determine how far one can go in life (Alter 1966). Anger, it may be stated, is an inherent nature of man but the animalistic expression of it over reason could result in devastating consequences not just to the individual but to society.
This is exposed in the temperament of Okonkwo. He is presented as a man of anger and fear of failure. It is in the expression of his anger that he beat his wife during the week of peace. In the words of Achebe:
In his anger, he had forgotten that it was the week of peace. His first two wives ran out in great alarm pleading with him that it was the sacred week. But Okonkwo was not the man to stop beating somebody all-way through not even for fear of a goddess (Achebe, 1985, p. 27).
In a similar development, Okonkwo “without further argument, gave her a sound beating and left her and her only daughter weeping...” (p. 27). Okonkwo’s anger is further demonstrated when he;
ran madly into his room for the loaded gun, ran out again and aimed at her (wife) as she clambered over the dwarf wall of the barn. He presses the trigger and there was a loud report accompanied by the wail of his wives and children. He threw down the gun and jumped into the
barn and ‘there lay the woman very much shaken and frightened (Achebe, 1985, p.
27).
One of the effects of anger is that it can both ruin the fortunes of an individual and that of society. Achebe underscores this theme through the character of Ezeani, who remarked to Okonkwo that:
You are not a stranger in Umuofia. You know as well I do that our forefathers ordained that before we plant any crops in the earth we should observe a week in which a man does not say a harsh word to his neighbour... you have committed a great evil ... the evil you have done can ruin the whole clan, The earth goddess whom you have insulted may refuse to give us her increase and we shall all perish (emphasis supplied) (Achebe, 1985, p. 27).
2.3 Sanctity of Human Life
Human life is sacred. It must be preserved and one must abstain from killing or do anything that will lead to the termination of life. According to Achebe, “that boy calls you father. Do not have a hand in his death… “(Achebe, 1985, p. 40). However, in defiance of this order, Okonkwo participated in killings, especially the one involving young Ikemefuna. As Achebe puts it,’ as the man who had cleared his throat drew up and raised his matchet, Okonkwo looked away. He heard the blow; the pot fell and broke in the sand. He heard Ikemefuna cry “My father, they have killed me” ... Okonkwo drew out his matchet and cut him down’ (Achebe, 1985, p. 43).
The consequence of killing are, among others, self- guilt which results in emotional, psychological, and physical depression as in Okonkwo who "did not take any food for two days after the death of Ikemefuna"
(Achebe, 1985, p. 27), and ending him in soliloquism.
In the words of Achebe:
When did you become a shivering old woman? Okonkwo asked himself “you are known in all the nine villages for your valour in war. How can a man who has killed five men in battle fall to pieces because he added a boy to their number?
Okonkwo you have become a woman indeed (Achebe, 1985, p. 45).
2.4 Fidelity
Fidelity could be in terms of keeping promises or speaking the truth (Kampowski 2015; Ramelet 2019).
It is a virtue that is cherished that one marital proposal has been made and consent of the parents obtained, the parties are deemed to be married in the African value system. Therefore, it is morally bad and has an evil consequence, to be involved in pre-marital sex. In women, this can result in infertility or death.
This is demonstrated in Things Fall Apart during the marriage of Uchendu’s eldest daughter Njide. Hear this interrogation from the book: “Remember that if you do not answer truthfully you will suffer or even die at childbirth... How many men have you lain with since my brother first expressed the desire to marry you” (Achebe, 1985, p. 93). The above quotation also underscores the need to hold and tell the truth in all circumstances as a moral value.
2.5 Transiency of Trials/Tribulations
Another value in the novel is the transient nature of circumstances and affliction. In other words, one should not despair because of the circumstances and affliction which beset us because when compared with the affliction or circumstances of our friends, brothers, or neighbours, ours might just be a child’s play. In other words, one should not always look to himself and condition as the worst in the world. This value is evident in Uchendu’s advice to Okonkwo during his depression in exile. According to Uchendu, you think you are the greatest sufferer in the world. Do you know that men are sometimes banished for life? Do you know that? Do men sometimes loose all their yams and even their children? I had six wives once. I have none now ...
Do you know how many children I have buried... I did not hang myself and I am still alive. If you think you are the greatest sufferer in the world, ask my daughter Akueni how many twins she has borne and thrown away (Achebe, 1985, p. 95).
2.6 Hard work
Hard work is another value that is exposed in Things Fall Apart (Okoye, 2021). In other words, one should work as hard as practicable to erk out a living as well as earn the respect of the community. In contrast,
laziness is detested with almost disgust in every community because it results in poverty and indebtedness which is morally bad. Consequently, one is treated with contempt. This is demonstrated in the life of Unoka, Okonkwo’s father who was lazy and therefore not respected even in his death. In Achebe’s words:
Unoka, the grown-up, was a failure He was poor and his wife and children had barely enough to eat. People laughed at him because he was a loafer and they swore never to lend him any more money because he never paid back … You, Unoka, are: known in all the clan for the weakness of your matchet and your hoe... Go home and work like a man (emphasis supplied) (Achebe, 1985, p. 4).
Achebe contends that revered “Age was respected among his people, but achievement was revered”
(Achebe, 1985, p. 6), even after one has died. For example, "Ask my dead father if he ever had a fowl when he was alive” (Achebe, 1985, p. 15), which generated a mockery laugh from his people. The foregoing goes to show that hard work is not only good but is a value that should be preserved.
2.7 The Intervention of Supervening Factor in the Affairs/Aspirations of Man
Achebe uses Things Fall Apart to also teach that the affairs/aspirations of man are moderated by supervening factors. In other words, it is not all human expectations or aspirations that actually come to fulfillment. What this means is that some of our dreams) expectations or aspirations are aborted, some are stillborn, others are mere hallucinations. This picture is painted in the life of Okonkwo who had very high hopes. He "saw clearly the high esteem in which he would be held and he saw himself taking the highest title in the land" (on his return from exile) (Achebe, 1985, p. 121). Regrettably, “Umuofia bad indeed changed during the seven years Okonkwo had been in exile. The church had come and led many astray. Not only the lowborn and the outcast but sometimes a worthy man had joined it” (Achebe, 1985, p. 83). Thus,
Okonkwo’s return to his native land was not as memorable as he had wished it was true his two beautiful daughters
aroused great interest among suitors and marriage negotiations were soon in profound change. Beyond that, Umuofia did not appear to have taken any notice of the warrior’s return (Achebe, 1985, p.
129).
This disappointment of not being accorded a warm reception, as expected, contributed to Okonkwo’s tragic demise. In sum, it means that one should not expect to achieve or realize all one’s aspirations or dreams as it may go contrary to destiny demonstrated through supervening circumstances.
2.8 Gratitude
Another value that Achebe set out to teach in Things Pall Apart is gratitude. In other words, it is important and expedient to show appreciation to people and to society for whatever welfare benefit has been done to one. Accordingly (said Okonkwo)
I must thank my mother’s kinsmen before I go .... I am calling a feast because I have the wherewithal. I cannot live on the bank of a river and wash my hands with spittle, mother’s people have been good to me and I must show my gratitude(underlining supplied) (Achebe, 1985, p. 116).
Expression of gratitude seems to attract more blessings as Uchendu "prayed especially for Okonkwo and his family" (Achebe, 1985, p. 117).
2.9 Kindness and Generosity
Kindness and generosity are other values portrayed in Things Pall Apart (Onyemelukwe 2004). In other words, one should see oneself, as an agent to helping the growth of humanity. This is depicted in the following allusion:
The story was always told of a wealthy man who set before his guest a mound of foo-foo so high that those who sat on one side could not see what was happening on the other, and it was not until late in the evening that one of them saw who had arrived during the meal and had fallen to the opposite. It was only then that they exchanged greetings and shook hands over what was left of the food (Achebe, 1985, p. 26).
2.10 Greed
Achebe portrays greediness as a vice unto self and society. This is demonstrated in the novel with the story of the tortoise and birds attending a feast in the sky, which the greedy attitude of the tortoise ended it having a cracked back
2.11 Despising People
Achebe also contends that nobody should be despised because some of the people being despised and underrated could have powers to the lord and rule those who despised and underrated them. This is depicted in the attitude of some of the people of Umuofia, especially Okonkwo and his group towards the missionaries. As shown in Things Fall Apart, the missionaries and the messengers were hated and despised but in the final analysis they lorded over the natives. In Achebe’s words,
These Court Messengers were greatly hated in Unuofia because they were foreigners ... they were called Kotma and Ashy buttocks... (but) they (messengers) guarded the prison which was full of men who had offended against the whiteman’s law... they were beaten in prison by Kotma and made to work every morning clearing the government compound and fetching wood for the white Commissioner and the Court Messengers (Achebe, 1985, p. 123).
2.12 Subtlety
Subtlety is both a virtue and value that is a more veritable approach to winning followership (Iyorza 2014). In other words, a subtle approach endears one and one’s ideology to the hearts of people easily than an aggressive approach. What this means is that the process of orientation or re-orientation does not need to take an aggressive but a passionate and gradual process. This is evident in the approaches of the two white missionaries in Things Fall Apart: Mr. Brown and. Mr. Smith. Accordingly, whereas:
Mr. Brown preached against such excess of zeal, everything was possible, he told his energetic flock, by everything was not expedient. And so Mr. Brown Came to be respected even by the clan because he trod softly.., He made friends with sons of
the great men in the clan... One of the great men in that village was called Akuma and he had given one of his sons to be taught the whiteman’s knowledge in Mr. Brown’s school... (He also) learned a good deal about the religion of the clan and he concluded that a frontal attack on it will not succeed. And so he built a school and a little hospital in Umuofia.
He went from family to family begging people to send their children to school.
But at first, they only sent their slaves or sometimes their lazy children (Nevertheless) in the end Brown’s argument began to have an effect. More people came to learn in his school(underlining supplied) (Achebe, 1985, p. 128).
On the contrary, Mr. Brown’s successor Reverend James Smith did not believe in subtle means. He was:
a different kind of man. He condemned openly Mr. Brown’s policy of compromise and accommodation He saw things as black and white. And black was evil. He saw the world as a battlefield in which the children of light were locked in mortal conflict with the sons of darkness... He slaying the prophet of Baa1(Achebe, 1985, p. 130).
Aggressiveness rather than bringing converts made the people see him as an enemy which led to the clash between the natives and his messengers that resulted in the death of one of his messengers.
2.13 Remorse and Repentance
Achebe also portrayed the virtue of Remorse and Repentance in Things Fall Apart through the character of Okonkwo who demonstrated this when he desecrated the land. He did as the priest said. He also took with him a pot of palm wine. Inwardly, he was repentant. This is also demonstrated by Obiageli’s remorseful cry when she broke the water pot. In Achebe’s words, “Is that not Obiageli weeping? She must have broken her water pot” (Achebe, 1985, p.
133).
2.14 Quiet and Private Disposition
Achebe further contends that a quiet and silent disposition is more rewarding than a haughty or roaring disposition. In other words, we are warned to be careful with any person who presents a silent and
quiet disposition because such person may be very dangerous in intent; therefore, they should be treated with caution. In Achebe words “Never kill a man who says nothing… (because there may be) something ominous about the silence” (Achebe, 1985, pp. 98-99).
This is shown in the novel with the quiet disposition of the white missionaries who later killed the roaring inhabitants of Abame on the market day. In the words of Obierika:
the whiteman is very clever. He came quietly and peaceably with his religion, we were missed at his foolishness and allowed him to stay. Now he has won our brothers and our clan can no longer act like one. He has put a knife on the things that held us together and we have fallen apart Achebe, 1985, pp.
124-12).
2.15 Names as Identification/Commemoration Names serve to commemorate certain events and or circumstances (Iyorza 2015). This is evident among the names given to Ekwefi’s children. “Her deepening despair found expression in the names she gave her children” Achebe, 1985, p. 54). Some of whom were a pathetic cry “Onwubiko - Death, I implore you, Ozoemena - may it happen not again, Onwuma - Death may please himself
CONCLUSION
The method of hermeneutics in Philosophy provides further and deeper insight into the understanding of literary works. This is was adopted in the study of Chinua Achebe’s Things Fall Apart which reveals that beyond the central theme of the account of colonial invasion into the African milieu, there are ethical values that the author also set out to portray (Essien 2003; Essien 2005; Essien 2008). These include - submission and obedience to the laws of the land, the preservation of life, the transient nature of circumstances, and the need for remorse and repentance. What this means is that every literary work has more than the central theme.
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