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Interdisciplinary Journal of Management and Social Sciences (IJMSS)
Vol. 5, No. 1, January 2024. Pages: 137-146
ISSN: 2738-9758 (Print), ISSN: 2738-9766 (Online)
DOI: 10.3126/ijmss.v5i1.62670
137
Post-Colonial Discourse in Achebe's Things Fall Apart
1Rajendra Prasad Chapagaee
Associate Professor of English, Tribhuvan University, Saraswati Multiple Campus
[(Email: aahatchapa@gmail.com), ORCID: https://orcid.org/0009-0000-5573-1263]
Received 8 Oct. 2023; Reviewed 16 Nov. 2023; Revised 3 Dec. 2023; Accepted 7 Jan. 2024
Copyright: Chapagaee (2024)
This work is licensed under a Creative Commons Attribution-Non Commercial 4.0
International License.
Abstract:
This study aims at revealing Igbo society and the decline of its cultural identity as a result of British
colonialism and the hegemony imposed through judicial, medical, educational, and church-missionary
institutions. When the protagonist's son betrays his father and the brothers ridicule the concept of
brotherhood by becoming Christians, the peaceful Igbo community gets turned into anarchy. The
harmony of the Igbo community was destroyed by the effects of colonialism and the supremacy of
European culture. Consequently, the rich cultural heritage collapses and crumbles despite constant
resistance and sacrifice of a sincere lover of native culture. Post-colonial social narrative, a narration of
society, postulates the issues of presentation, expression and evocation of a community which is
preliminarily structured by a number of cultural ethos, now it has been contaminated by colonial
power. The community experiences a significant transformation while the true followers original
culture struggle with the shifting dynamics of relationships. European civilization interferes and
challenges the traditional way of life of the Igbo people. Identity of the indigenous people gets
reshaped as they fight against the changes imposed by the colonists.
Key words: postcolonial, colonizer, colonized, cultural conflict, oriental
Introduction:
Things Fall Apart by Chinua Achebe is an influential postcolonial book. It examines the effects of
British colonialism on Igbo society in Nigeria. The story is told through the experiences of its
protagonist, Okonkwo and his community, Umuofia. Achebe portrays the cultural conflict between the
Igbo way of life and the encroaching influence of European colonization. Achebe explores the internal
conflicts that the Igbo community faces as they adjust to the shifting socio-political environment in
addition to destructive consequences of colonialism. Achebe presents a complex point of view that
challenges Eurocentric narratives by offering the richness and complexity of pre-colonial African
communities from an indigenous point of view.
From a postcolonial perspective, Things Fall Apart stresses on the loss of indigenous traditions and the
imposition of foreign cultural values along with the devastating consequences of colonial
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Vol. 5, No. 1, January 2024. Pages: 137-146
ISSN: 2738-9758 (Print), ISSN: 2738-9766 (Online)
DOI: 10.3126/ijmss.v5i1.62670
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encroachment. Achebe portrays the breakdown of traditional Igbo customs, religious practices and
social structures among the Igbo people as the British colonial forces establish their supremacy.
Through the lens of postcolonial theory, the novel challenges the Eurocentric prejudices in historical
narratives and acknowledges the flexibility and complexity of African societies prior to colonialism.
Things Fall Apart stands as witness to the long-lasting repercussions of colonialism on the African
continent as a critique of the dehumanizing impacts of imperialistic ideologies.
The Social Narrative from a Post-Colonial Perspective:
Modern age began with colonial encounters and after independence, it is dominated by post-colonial
ideology. Colonial discourse had dominated and controlled colonized society through the means of
guide book, travel book, narrative of journey, research paper, leaflet, literary piece, and treaties that
emphasized ruling ideas. Postcolonial theory challenges the dominant ideologies of colonizers and
draws attention to their brutal acts and colonial experiences, portraying them as being almost criminal
or animalistic in nature. Frantz Fanon writes in his book The Wretched of Earth: "Colonialism is not
satisfied merely with holding a people in its grip and emptying the native’s brain of all from and
content. By a kind of the perverted logic, it turns to the past of the oppressed people and distorts,
disfigures and destroys it" (170). Colonialism takes indigenous people in its grip and empties their
original thoughts and feelings. It also turns to the past of oppressed people and instigates them against
their aboriginal culture, tradition and social values.
In 1978, Edward Said published Orientalism, which exposes the harsh reality of the colonial division
between oriental (eastern) junior and occidental (western) senior. This book marks the official
beginning of post-colonial philosophy. Thus, in order to defend the colonists' colonial history, this
thesis exposes the unfairness and animalistic nature imposed on the aboriginal people. In her work
Colonial and Post colonial Literature, renowned post-colonial author Elleke Boehner writes:
… the naming of other people as irrational, barbarian, Indian, animal like was simultaneously
an act of evaluation usually of downgrading. In certain Post-colonial descriptions of course the
presence of native peoples was entirely erased from the land they occupied time and again, the
derogation of other cultures was used to validate the violence of invasion. (80)
Colonialists label people as barbaric and irrational to dehumanize and put them down. Indigenous
people are completely ignored in many post-colonial narratives. They try to justify their acts of
invading and taking control over native people's countries by criticizing and disapproving their
customs.
Michael Foucault, a well-known post-structuralist writer, is credited with developing discourse, a
crucial viewpoint in post-colonial theory that addresses the relationship between power and knowledge.
He believed that "all speech, whether it be written or spoken, is discourse and the foundation of the
establishment of authority" (1138). Knowledge produced by discourse has an impact on power. Truth
or knowledge is therefore power-driven. Since everything is dynamic or evolving, there can never be
an objective truth. A society's social and political power structures are based on discourse. Through
their discourse, the colonists began to impose their will on the native population. Home K. Bhabha
writes in his book, The Location of Culture as:
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The objective of colonial discourse is to construe the colonized as a population of degenerate
type on the basis of racial origin in order to justify conquest and to establish system of
administration and instruction… Therefore, despite the ‘play’ in the colonial system which is
crucial to its exercise of power, colonial discourse produces the colonized as a social reality
which is at once An ‘other ‘and get entirely knowable and visible. (70-71)
Colonial discourse attempts to depict the colonized as racially inferior in order to legitimize invasion
and establish control through administrative and educational structure. Colonial discourse is made to
give the impression that the colonized are the 'other' in social reality.
Post-colonial theory represents the voice of voiceless, oppressed marginalized people who are ready to
die for the sake of their cultural and social values which have been subjugated by the powerful ruling
class. Post-colonial theorist Gayatri Spivak raises the voice of under-mined people by stating that if
opportunity is given, the subaltern can speak and assert their rights. However, cultural hegemony and
anti-colonial resistance are powerful tools of post colonial thematic discussion that evokes the colonial
experience of injustice and barbarism leading to downfall of native norms and values as in Things Fall
Apart. While depicting animalistic character over Negro, the whites justify themselves having such
nature that leads to antagonistic relationship between the ruler and the ruled. In this context, Frantz
Fanon in his book The Wretched of Earth, states:
The violence with which the supremacy of White values is affirmed and the aggressiveness
which has permeated the victory of these values are over the ways of life and of thought of the
native mean that, in revenge, the native laughs in mockery when western values are mentioned
in front of him. (35)
Native Americans laugh mockingly when Western standards are brought up in front of them as
retaliation for the brutality used to uphold White supremacy and the aggression that has infiltrated
White values' victory over Native American ways of life and thought.
Culture as Artifact
Culture is simply the set of customs, rules, and values that define our identity and sense of place in the
world. On the other hand, all human activities from life to death are solely or partially concerned with
cultural heritage. Culture is viewed as 'a way' of life by Mathew Arnold as he states, "Culture is an
essential element of the history of people. Culture is perhaps the product of this history just as the
flower is the product of plant” (qtd. in Ashcroft160). From a political perspective, culture as an artifact
supersedes other cultures by rejecting the legitimacy of differences, so solidifying its position as the
permanent culture in the eyes of the native people. Mathew Arnold conceptualized a reactive view
towards working-class people, women, Indians, and Jamaicans in the empire. He also defended a new
secular culture of critical discourse and suggested a secular and humanistic approach to culture that
could serve as an integrative function in establishing and tying together an emerging civil society and
colonial state. He regards culture as a tool used by European, masculine, and bourgeois people. David
Daiches writes in his literary work, A Critical Survey of English Literature as:
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The people who believe most that our greatest and welfare are proved by our being very rich,
and who most give their lives and thought to the accumulation of wealth, often subscribe to the
notion that material success is the ultimate measure of personal achievement and societal well-
being. (47)
Material prosperity is often seen as the ultimate indicator of both individual success and society well-
being by those who think that their greatest achievements and welfare are demonstrated by their
extreme riches. So they focus most of their lives and minds on acquiring wealth.
Using White culture as a weapon, the European world attempts to weaken the colonized area not only
militarily, politically, and economically, but also culturally. To fit inside their ideal framework, they
amplify their cultural supremacy. Hegemonic relationship occurs between the dominant west and the
subjugated native. People from the colonized world adopt Western culture, customs, and values,
whether they realize it or not. Culture is seen as the return of another person's notion or thinking to
ourselves, and it serves as an objective illusion to confine us within a particular imposed culture
because of power dynamics. The false objectivism and optical illusion of the intricate
historical relationships are rendered by culture. Culture as a set of signs is enforced into the alien mind
by teaching religious belief, a part of culture. In this context, Frederic Jameson states culture as the
"ensemble of stigmata one group bears in the eyes of other group and vice-versa" (271).Though
culture appears static and inflexible, it gets relentlessly threatened by dissolution.
Decoding Power: Orientalism, Hegemony and Discourse:
Orientalism has a prominent position among several notions of post-colonial theory including culture,
hybridity, subaltern, imitation, diaspora, displacement, and anti-colonial resistance. The projection of
the relationship that exists between Westerners and non-Westerners is known as orientalism. It
discloses explicitly the pre-occupied psyches of colonizers over native people regarding later as
oriental or other. With the publication of Orientalism in 1978, Edward Said challenges the attitudes or
prejudices held by Westerners. Simply orientalism refers to western style of dominating and under
mining or restructuring the orients through their lenses. It is the product of the dominant western
thinking and ruling mind.
Edward Said puts forth his view in his introduction of Orientalism as, "The orient was almost a
European invention and had been since antiquity a place of romance exotic beings haunting memories
and landscapes remarkable experience" (1). Furthermore, he goes on to make it clear stating as:
Orientalism can be discussed and analyzed as the corporate institution for dealing with orients,
dealing with it, by making statements about it, settling it, ruling over it; in short, Orientalism
as western style for dominating, restructuring and having authority over the orient. (3)
Orientalism is a western approach to controlling, reorganizing, and exerting power over the orient. It
may be examined and analyzed as a corporate institution for dealing with orients. The westerners
regard Asia, Africa, or Latin America as places of fun, thrilling, exotic and haunting outside modernity
and civilization.
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Regarding colonization, European explorers travelled to many regions of the world and began to write
books, periodicals, travel guides, etc referring to the native people as those who still lived in a
prehistoric stage of life. They try to justify colonization as the fundamental need for the aboriginal
people. European expansion is considered an example of orientalism, in which Europeans use
hegemony to project an image of superiority over native people. Said remarks:
The idea of European identity as a superior one in comparison with all the non-European
people and culture there is in addition the hegemony of European ideas about the orients
themselves reiterating European superiority over oriental backwardness. (7)
The prevalence of European beliefs about the Orients themselves reinforces European superiority over
Oriental backwardness, further reinforcing the sense of European identity as superior to all non-
European people and cultures.
According to Edward Said, Orientalism began with Napoleon's conquest of Egypt in 1798. British and
French Orientalism influenced a century and a half until the Second World War. It believes that
Christianity is the universal religion and all other religions are only imitations. The other gods have
ceased to exist, and their God, Christ, is the sole God. Orientalists claim that their culture, religion,
customs, and ideals are genuine everywhere they go, but nothing else, as illustrated in Things Fall
Apart. According to post-colonial ideology, writing back involves exposing the bias in the western
worldview. Said himself refers to orientalism as antihuman because it appears to be able to reveal the
harsh and inhumane ways in which Europeans have ruled over local people.
Italian Marxist Antonio Gramci is credited with coining the phrase 'hegemony', which refers to
domination by consent. After an extensive research, Gramci concludes that hegemony helps the ruling
class succeed in promoting and dominating its goals over the ruled ones. Acceptance of colonial
imposition through concept and discourse is associated with hegemony. In this context, Gareth
Griffiths, Bill Ashcroft and Helen Tiffin state in Key Concepts in Post- colonial Studies:
Fundamentally hegemony is the power of the ruling class to convince other classes that their
interests are the interests of all. Domination is thus exerted not by force, nor even necessarily
by active persuasion but by more subtle and inclusive power over the economy and over state
apparatus such as education and media by which the ruling class’ interest is presented as the
common interests and thus comes to be taken for granted. (116)
Hegemony is the ruling class's ability to persuade other classes that their goals are the interests of
everyone. Hence, dominance is exercised not so much by active persuasion as by force, but rather by a
more subtle and all-encompassing power over the state apparatus, including the media and educational
system, and over the economy.
The basic definition of hegemony in Greek is 'rule' or 'leadership' exercised by a dominating group over
a subordinate one, specially observed in capitalist society. Marx argues that the ruling class always
asserts its own ideas, and the colonizers used these beliefs to defend imperialism as a basic need.
Hegemony is the process of convincing the majority of people that the ruling class in a far-off area is
legitimate in order to exercise moral, intellectual, economic, and ideological influence. The colonizers
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achieve their aim when native people spontaneously and naturally accept the institutions and self-
created hierarchies as fundamental needs.
Resistance against Colonialism:
Resistance is generally defined as a revolt or revolution against a certain injustice and exploitation.
The position of resistance in indigenous issues is taken from the pit of dominance and universal
intervention. Revolt is the outcome of colonialism and imperialism which had played very notorious
role against the spirit and values of African people. Colonialism concerns with the policy of occupying
other’s territory and exploiting its natural resources physically, militarily or epistemologically. It brings
either modification or devastation in native religion and pedagogy by undermining native’s indigenous
cultural norms and values. K. Asare Opoku in his essay “Religion in Africa during the Colonial Era"
writes:
The missionaries taught their converts that life could be separated into spiritual and
secular spheres, a teaching which ran counter to the fundamental basis of African
culture namely the unity of religion and life. Missionary teaching thus attempted to
attack the cement which held African societies together. The danger signals were
picked up early by many perceptive African rulers who initially resisted missionary
penetration into their societies, seeing it a challenge and a threat to traditional pattern
of authority. Missionaries and colonial administrators alike preached against belief in
spirits and supernatural forces and gods, witchcraft, sorcery, sacrifices and rituals,
taboos and veneration of ancestors and thus weakened the influence of African
traditional and ritual leaders such as priests, priestesses, magicians, rain makers and
divine monarchs. (513-514)
African culture is based on the idea that religion and life are one and should not be separated. The
missionaries taught their converts that life could be divided between spiritual and secular domains.
Thus, the goal of missionary preaching was to undermine the connections that bound African cultures.
Many astute African monarchs caught the warning signs early and opposed missionaries' initial
attempts to enter their communities because they saw it as a challenge and a threat to established
hierarchies.
Historically, colonialism began with the expansion of the Roman Empire and progressed to Spanish,
French, and British imperialism in a coherent manner until the middle of the 20th century. British
imperialism in Africa began in 1885 and continued for more than 70 years, managing state affairs.
Nigeria was colonized by the British Empire throughout its early expansion and gained independence
in 1960 following a notable revolution. As the culture has been dominated by Christianity, Africans
applied religion as a means of 'tit for tat' to fight against colonial force. Native people except
the conversions fought against the British Empire. K. Asare Opoku in his essay “Religion in Africa
during the Colonial Era” writes as "African used their religion as weapon to resist colonial rule and
often relied on magic and intervention of their ancestors and gods in their fight against colonial
oppression" (514). Africa's religious resistance to colonial control was fueled by their faith, and they
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frequently turned to magic and the help of their ancestors and gods to help them overcome colonial
persecution.
The Orientalist Ethos: A Socio-Cultural Criticism:
Things Fall Apart supports the practical perspective of the literary movement, which views literature as
a mirror or a reflection of society. The novel is set in the peripheral of social events and occurrences
driven by cultural values and the collapse of Igbo culture as a result of colonialism. The Umuofian
civilization in which the story is set is shaped by culture. As a significant component of Igbo
civilization, culture has a direct bearing on how society is run in terms of morals and discipline.
According to the narrator, the prestige of society is based on physical power or strength, labour and
hard working. The main character of the novel, Okonkwo wins wrestling matches and is awarded with
honour. 'Harmattan' means clash and wrestling. Unoka, Okonkwo's father, on the other hand, appears
to be the exact opposite- lazy, overly indebted, and a disregarded Igbo figure who dies without a title.
The narrator portrays Unoka's pathetic moment in the novel as, "When Unoka died, he had taken no
titles and was heavily in debt. Any wonder then that was his son Okonkwo was ashamed of him" (50).
He seems to be just vice-versa to his son, Okonkwo.
Umuofian society is based on human sacrifice in case of punishment as compensation. So human
sacrifice is considered a ritually validated and socially accepted practice. Ikemefuna becomes a victim
of that inhuman practice due to murder of a daughter of Umuofia committed by villagers of Mbaino. It
means punishment is concerned with the phrase 'eye for eye' in legal terms. The narrator puts forth:
As the man who had cleared his throat drew of and raised his machete, 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!' as he ran towards him. Dazed with fear, Okonkwo drew his
machete and cut him down. (53)
The practice of punishment is not only limited in human sacrifice but also exile faced by Okonkwo on
the accusation of shooting a young boy of dead Ezedu accidently leading him to underground .The
narrator remarks:
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 … He could
return to the clan after seven year. (110)
Okonkwo is a respected warrior and leader in the Igbo society. His exile occurs after he accidentally
kills a clansman during a funeral ceremony. This accidental killing goes against the clan's customs, and
Okonkwo is forced to leave his village, Umuofia, for seven years as a form of punishment.
Culture gives people their sense of self and defines society. It is made up of the various ways in which
people live their lives and learn how to live perfect lives. It is a mirror or reflection of the society that
adheres to different customs, laws, norms and ethics. By using Christian culture as a weapon, colonial
power erases and tortures native indigenous cultures. The native people do have strong commitment to
their culture and are prepared to fight against colonialism. One of the main characteristics of Igbo
society is coordination between the living and the dead, or ancestral spirits. These spirits often work
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together and share the happiness and sorrows of the local living people. Under Evil Forest's direction,
there are nine ancient spirits that stand in for the nine Umuofian settlements. In the book, the narrator
describes:
The land of living was not far removed from the domain of the ancestors. There was coming
and going between them especially, at festivals and also when an old man died, because an old
man was very close to the ancestors .A man's life from birth to death was a series of transition
rites which brought in nearer and nears to his ancestors. (108)
Native people believe that a man's life consists of a succession of transitional ceremonies from birth
until death, that draws them closer to his ancestors.
Umuofian civilization is dependent on traditional agriculture since they prefer to cultivate solely for
subsistence using antiquated methods based on seasonal variations that negatively impact agriculture
due to draughts. The main crops include cotton, yam, pumpkin, melon, bean, kernel, and maize with
palm oil. "Yam" symbolizes a woman who is manly enough to cultivate other crops. Prior to farming,
the Umuofian people observe the Week of Peace, a time when no one can injure or disparage another
person. In addition, before harvesting crops, people traditionally honor their ancestor spirits and the
soil goddess of fertility, Ani, by holding a celebration. For instance, Okonkwo invites all in laws,
relatives and enjoys the feast with his kins very enthusiastically –eating and drinking till night.
Umuofian society is guided by patriarchal norms and values. a man is allowed to have more than one
wife as Okonkwo has three wives but women are expected to be subservient. The male leaders of
Umuofia who have titles control the whole social structure and governance system; women do not have
this kind of authority. Instead of a king, the leader of a clan leads the community. When British people
enter such a culturally controlled community, all of the cultural norms and values crumble.
Cultural Conflict in Things Fall Apart
Cultural conflict is the dominant theme of the novel Things Fall Apart. Cultural conflict occurs
between within Ibgo community and colonized group. The conflict can be observed between two
diametrically opposed human spirits. In Igbo society, there is a clear contrast between being
industrious and being lazy, or active and inactive. Society praises a person's inner strength, effort, and
accomplishment rather than failure. The narrator portrays conflict between Unoka, the lethargic father,
and Okonkwo, the active son as:
When Unoka died, he had taken no titles at all and he was heavily in debt. Any wonder
then his son Okonkwo was ashamed of him? Fortunately among these people, a man
was judged according to his worth not according to the worth of his father. Okonkwo
was clearly cut out for the great things. He was still young but he has won fame as the
greatest wrestler in the nine villages. He was a wealthy father and had two barns full of
yams and had just married his third wife. To crown it all he had taken two titles and
had shown incredible power in two inter- tribal wars. And so although Okonkwo was
still young, he was already one of the greatest men of his time. (5)
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Unoka had no titles at all and was deeply in debt when he passed away. So, his son Okonkwo felt
embarrassed by him. Hus value was determined by himself not by the value of his father. Despite being
very young, he has gained recognition in his community.
The conflict is not limited only with father Unoka and son Okonkwo but it spreads from generation to
generation. For instance, there is a misunderstanding between Okonkwo and his son Nyoye, who was
converted into Christian by colonialism. He is the representative of Igbo cultural society that has been
gradually converted into Christianity by colonizers. The Britishers have used Christianity as a means of
subjugating other religions. Christianity has created a clash between first and second generation of Igbo
cultural society. Anti-colonial resistance commences from the very preliminary plot of colonizers who
have sent a white man riding on a horse. The villagers get together and decide to kill him due to a
potential British imperial attack.
The conflict also creates a harsher climate when the colonizers arrive and grow their business and
industry. Their aim is to introduce European economic policies into indigenous cultures. All of sudden,
the white people wage a massacre by shooting in a crowded market place blindingly leading the whole
clan dead. By creating bloodshed, they might have returned the sense of retaliation. But even innocent
people get victimized from this massacre due to blind gun-firing. It justifies the practical disregard for
human rights held by hypocritical, irrational and blood sucker colonizers. By using culture as a tool,
colonizers convert the uneducated mass into Christianity.
As a result, the conflict occurs between the converts and lover of native religion. The narrator evokes
the picture of seriousness of situation as:
The women had come to church with empty water-pots. They said some young men had
chased them away from the stream with whips. Soon after, the women had gone for red earth
returned with empty baskets. Some of them had been heavily whipped … ‘The village had
outlawed us’… They want to ruin us. They will not allow us into the markets. (140)
The aforementioned argument is a fitting illustration of resistance against colonialism, as the pursued
converts are the outcomes of colonialism. The women's exclusion from the stream, market, and the
village itself displays a bitter reality of systematic marginalization. Their story lay emphasis on the
urgent need for societal reform to ensure equal rights and protection for vulnerable communities.
Conclusion:
In "Things Fall Apart," Achebe looks at the post-colonial conflict that exists between Western
missionaries and Umuofia's traditional society. The westerners subjugate the native norms and values
by rejecting native gods and erasing the ancestral spirit and divine power of cultural society Umuofia.
Missionaries claim the superiority of Christianity and laugh at the local beliefs. This conflict represents
larger post-colonial struggle in which societies struggle for preserving cultural autonomy in the face of
the imposition of foreign ideologies. The novel points out the breakdown of indigenous social
structures, ideologies and customs. Once a symbol of traditional strength, Okonkwo struggles with the
changing dynamics of relationships, the community undergoes a significant transformation. The
traditional life style of the Igbo people is disrupted and challenged by the interference of European
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culture. It causes a significant change in the people's beliefs, practices, and social structures. As the
native people struggle against the changes brought about by the colonizers, the indigenous sense of
identity is reshaped.
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Achebe, Chinua. Things Fall Apart. London: Heinemann, 1958.
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Bhabha, Homi K. The Location of Culture. London: Routledge,
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Boehmer, Elleke. Colonial and Postcolonial Literature. New York: OUP, 1995.
Daiches, David. A Critical History of English Literature. 2nd ed.Vol. 4. New Delhi: Allied, 1997.
Fanon, Frantz. The Wretched of the Earth. New York: Grove Weidenfeld, 1968.
Foucault, Michel. "Truth and Power". Critical Theory Since Plato. Ed. Hazard Adams. New York:
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Routledge, 1995. 251-95.
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