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| Chinua Achebe |
Chinua Achebe, in full Albert Chinualumogu Achebe, (born November 16, 1930, Ogidi, Nigeria—died March 21, 2013, Boston, Massachusetts, U.S.), Nigerian novelist acclaimed for his unsentimental depictions of the social and psychological disorientation accompanying the imposition of Western customs and values upon traditional African society. His particular concern was with emergent Africa at its moments of crisis; his novels range in subject matter from the first contact of an African village with the white man to the educated African’s attempt to create a firm moral order out of the changing values in a large city.
About The Novel : Things Fall Apart.
Okonkwo is a wealthy and respected warrior of the Umuofia clan, a lower Nigerian tribe that is part of a consortium of nine connected villages. He is haunted by the actions of Unoka, his cowardly and spendthrift father, who died in disrepute, leaving many village debts unsettled. In response, Okonkwo became a clansman, warrior, farmer, and family provider extraordinaire. He has a twelve-year-old son named Nwoye whom he finds lazy; Okonkwo worries that Nwoye will end up a failure like Unoka.
In a settlement with a neighboring tribe, Umuofia wins a virgin and a fifteen-year-old boy. Okonkwo takes charge of the boy, Ikemefuna, and finds an ideal son in him. Nwoye likewise forms a strong attachment to the newcomer. Despite his fondness for Ikemefuna and despite the fact that the boy begins to call him “father,” Okonkwo does not let himself show any affection for him.
During the Week of Peace, Okonkwo accuses his youngest wife, Ojiugo, of negligence. He severely beats her, breaking the peace of the sacred week. He makes some sacrifices to show his repentance, but he has shocked his community irreparably.
Ikemefuna stays with Okonkwo’s family for three years. Nwoye looks up to him as an older brother and, much to Okonkwo’s pleasure, develops a more masculine attitude. One day, the locusts come to Umuofia—they will come every year for seven years before disappearing for another generation. The village excitedly collects them because they are good to eat when cooked.
Ogbuefi Ezeudu, a respected village elder, informs Okonkwo in private that the Oracle has said that Ikemefuna must be killed. He tells Okonkwo that because Ikemefuna calls him “father,” Okonkwo should not take part in the boy’s death. Okonkwo lies to Ikemefuna, telling him that they must return him to his home village. Nwoye bursts into tears.
As he walks with the men of Umuofia, Ikemefuna thinks about seeing his mother. After several hours of walking, some of Okonkwo’s clansmen attack the boy with machetes. Ikemefuna runs to Okonkwo for help. But Okonkwo, who doesn’t wish to look weak in front of his fellow tribesmen, cuts the boy down despite the Oracle’s admonishment. When Okonkwo returns home, Nwoye deduces that his friend is dead.
Okonkwo sinks into a depression, neither able to sleep nor eat. He visits his friend Obierika and begins to feel revived a bit. Okonkwo’s daughter Ezinma falls ill, but she recovers after Okonkwo gathers leaves for her medicine.
The death of Ogbuefi Ezeudu is announced to the surrounding villages by means of the ekwe, a musical instrument. Okonkwo feels guilty because the last time Ezeudu visited him was to warn him against taking part in Ikemefuna’s death. At Ogbuefi Ezeudu’s large and elaborate funeral, the men beat drums and fire their guns. Tragedy compounds upon itself when Okonkwo’s gun explodes and kills Ogbuefi Ezeudu’s sixteen-year-old son.
Because killing a clansman is a crime against the earth goddess, Okonkwo must take his family into exile for seven years in order to atone. He gathers his most valuable belongings and takes his family to his mother’s natal village, Mbanta. The men from Ogbuefi Ezeudu’s quarter burn Okonkwo’s buildings and kill his animals to cleanse the village of his sin.
Okonkwo’s kinsmen, especially his uncle, Uchendu, receive him warmly. They help him build a new compound of huts and lend him yam seeds to start a farm. Although he is bitterly disappointed at his misfortune, Okonkwo reconciles himself to life in his motherland.
During the second year of Okonkwo’s exile, Obierika brings several bags of cowries (shells used as currency) that he has made by selling Okonkwo’s yams. Obierika plans to continue to do so until Okonkwo returns to the village. Obierika also brings the bad news that Abame, another village, has been destroyed by the white man.
Soon afterward, six missionaries travel to Mbanta. Through an interpreter named Mr. Kiaga, the missionaries’ leader, Mr. Brown, speaks to the villagers. He tells them that their gods are false and that worshipping more than one God is idolatrous. But the villagers do not understand how the Holy Trinity can be accepted as one God. Although his aim is to convert the residents of Umuofia to Christianity, Mr. Brown does not allow his followers to antagonize the clan.
Mr. Brown grows ill and is soon replaced by Reverend James Smith, an intolerant and strict man. The more zealous converts are relieved to be free of Mr. Brown’s policy of restraint. One such convert, Enoch, dares to unmask an egwugwu during the annual ceremony to honor the earth deity, an act equivalent to killing an ancestral spirit. The next day, the egwugwu burn Enoch’s compound and Reverend Smith’s church to the ground.
The District Commissioner is upset by the burning of the church and requests that the leaders of Umuofia meet with him. Once they are gathered, however, the leaders are handcuffed and thrown in jail, where they suffer insults and physical abuse.
After the prisoners are released, the clansmen hold a meeting, during which five court messengers approach and order the clansmen to desist. Expecting his fellow clan members to join him in uprising, Okonkwo kills their leader with his machete. When the crowd allows the other messengers to escape, Okonkwo realizes that his clan is not willing to go to war.
When the District Commissioner arrives at Okonkwo’s compound, he finds that Okonkwo has hanged himself. Obierika and his friends lead the commissioner to the body. Obierika explains that suicide is a grave sin; thus, according to custom, none of Okonkwo’s clansmen may touch his body. The commissioner, who is writing a book about Africa, believes that the story of Okonkwo’s rebellion and death will make for an interesting paragraph or two. He has already chosen the book’s title: The Pacification of the Primitive Tribes of the Lower Niger.
What is historical context of Things Fall Apart?
In 1958 much of Africa was still under the colonialist yoke, although a few countries (most notably Ghana) had already achieved independence. Set in a time of great change for Africans, Achebe's novels illuminate two painful features of modern African life: the humiliations visited on Africans by colonialism, and the corruption and inefficiency of what replaced colonial rule. Things Fall Apart in particular focuses on the early experience of colonialism as it occurred in Nigeria in the late 1800's, from the first days of contact with the British to widespread British administration. Achebe is interested in showing Ibo society in the period of transition when rooted, traditional values are put in conflict with an alien and more powerful culture that will tear them apart. Achebe paints a vivid picture of Ibo society both before and after the arrival of white men, and avoids the temptation to idealize either culture. In this context, he believes that the novelist must have a social commitment: "The writer cannot be excused from the task of re-education and regeneration that must be done.I for one would not wish to be excused. I would be quite satisfied if my novels (especially the ones I set in the past) did no more than just teach my readers [Africans] that their past-with all its imperfections-was not one long night of savagery from which the Europeans acting on God's behalf delivered them."
What is the significant of the title?
The phrase "things fall apart" is taken from the poem, “The Second Coming” by W.B Yeats, which Achebe quotes more extensively in the epigraph. Achebe’s literary allusion to Yeats’ poem might deepen or extend—by comparison and/or contrast—the meaning(s) of Achebe’s title and his novel. The beginning four lines of the poem are referred as a preface of the novel.
“Turning and turning in the widening gyre
The falcon cannot hear the falconer;
Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,”
"Things fall apart" can be said when something we believed would last forever, comes to an end. The title Things Fall Apart refers to the fact that without proper balance, things do fall apart. The notion of balance in the novel is an important theme throughout the book. Beginning with the excerpt from Yeats' poem, the concept of balance is stressed as important; for without balance, order is lost. In the novel, there is a system of balance, which the Igbo culture seems but at the end of the novel the society people can not listen the leader, so a chaotic situation is created.
Write a brief note on the concept of 'Chi' in Things Fall Apart?
The Umuofia clan believe in a personal god called Chi. The concept of chi is discussed at various points throughout the novel and is important to our understanding of Okonkwo as a tragic hero. The chi is an individual’s personal god, whose merit is determined by the individual’s good fortune or lack thereof. Along the lines of this interpretation, one can explain Okonkwo’s tragic fate as the result of a problematic chi—a thought that occurs to Okonkwo at several points in the novel. For the clan believes, as the narrator tells us in Chapter 14, a “man could not rise beyond the destiny of his chi.” But there is another understanding of chi that conflicts with this definition. In Chapter 4, the narrator relates, according to an Igbo proverb, that “when a man says yes his chi says yes also.” According to this understanding, individuals will their own destinies. Thus, depending upon our interpretation of chi, Okonkwo seems either more or less responsible for his own tragic death. Okonkwo himself shifts between these poles: when things are going well for him, he perceives himself as master and maker of his own destiny; when things go badly, however, he automatically disavows responsibility and asks why he should be so ill-fated.
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