Why the World Can’t Forget Chinua Achebe
A former governor of Imo State, Ikedi Ohakim, posits that the world would continue to drink from the intellectual reservoir of Chinua Achebe whose exploits in the literary world did not imperil his desire to submit to the noble cause of using his works to
When the Institute of African studies, University of Nigeria Nsukka informed me of my nomination for award as a champion of intellectual discourse followed with a request to deliver a paper at the first Chinua Achebe international conference with the theme, “Chinua Achebe and the convolutions of immortality: Assessing the Writer in Relation to new Realities” to mark the fourth year anniversary of his interment, it dawned on me that the spirit of the icon lives on. The Institute acknowledged the role I played as the Governor of Imo State, when we hosted what turned out to be Achebe’s last major outing in Nigeria at the Ahiajoku lecture where he delivered the keynote address.
The Achebe essence remains evergreen and those that benefitted from his remarkable scholarly works are unarguably eternally grateful for the indelible impression he left on them.
Meeting Chinualumogu Achebe on the pages of his book, ‘Things Fall Apart’, was an encounter that triggered off an inner desire to make an inquest into the essence of, the values, character, world view, morality, ethos, mores and idiosyncrasies of an unadulterated Igbo society, that classical Igbo society of yore that carved a place of pride for us.
Achebe created imagery with words, took us back to the old Igbo society that was built on sound moral values, high sense of communalism and deification of community icons that exhibited valour, courage and cant.
Reading through this book that was a historical document on the place of culture and tradition in the pristine Igbo society, one cannot but acknowledge an exhibition of rare intellect, creativity in writing, sound understanding of the imperatives of communication and mastery of the art of arresting the attention of the reader.
Beyond the input in literary accomplishment, ‘Things Fall Apart’ was a compelling read for students of the society in exploring and explaining the intricate issues in cultural conflicts, the inherent shocks, the fall-outs and resolutions. The opening sections of this internationally received piece of literary work, vividly captured a social scenario that defines the impact of cultural conflicts in societies.
In the words of the author, “Turning and turning in a widening gay, the falcon cannot bear the falconer, things fall apart, the center cannot hold, mere anarchy is lost upon the world”. The principal character in the book, Okonkwo, was a metaphorical characterization that clearly gave colour and resonance that made the book a magnum opus.
Even though Achebe had other great literary works in books and papers that received commendable reviews and were widely published in world journals, ‘Things Fall Apart’ pointed a torch towards him early which earned him the admiration of many. It did not just expose capacity in word management but literary discipline that kept him on course from the beginning of the book till the end without running the risk of losing the attention and interest of the reader.
Anyone that encountered the work would readily have a picture of the society under reference, the people, the environment, what they stood for, their drive, preferences, values, world view and interests.
Like many others across the globe, the love for the works of Achebe, to me, translated to an unquenchable desire to drink from the intellectual reservoir of this great mind whose exposure in the literary world did not imperil an inner desire to submit to the noble cause of using his works to influence the society positively.
All his works were devoted to educating the mind, promoting the essence of humanity, challenging the leadership to work towards building a society that would be beneficial to all, and calling for an aggregate redirection of our energies in achieving group good.
Achebe’s works, which covered the colonial years in which he was born, years of nationalist struggle and the years after independence, are evidence of a restless heart that took time, deploying energy and resources to stamp an intellectual imprimatur as a reliable and dependable literary historian horned in the art of chronicling events that defined our past, the present and the relevance in shaping our future.
He shared thoughts through his books on the nationalist response to colonial rule, the need to preserve tradition and culture that are not injurious to modernity, the independence disenchantment, the civil war in Nigeria (the implications, lessons and fallouts), the leadership gaps and its debilitating effect, top of which, is the arresting of human and structural development.
Even though his writings were essentially directed to an African audience, curiously, their psychological insight especially within the context of the world as a global village, resonates across boundaries, thus the universal acceptance.
Achebe changed the perception of novelists as mere story tellers. No political scientist, historian, anthropologist, or any class of social scientist, would lay claim to churning out more works that x-rayed the society, the people, politics and leadership than Achebe. In terms of impact, pervasiveness and penetration, Achebe stood tall because of his style and elan. He owed no one any apology for being described as a political writer. According to him, “my politics is concerned with universal human communication across racial and cultural boundaries as a means of fostering respect for all people”.
Such respect, he continued, can issue only from understanding. “So my primary concern is with clearing the channels of communication in my own neighborhood by hacking away at the thickets that choke them”, he once wrote.
Africa’s meeting with Europe to him was a historical fact that turned out a terrible disaster given the reality that the meeting precluded any warmth of friendship that could have facilitated genuine understanding and appreciation of Africa. The African world, Achebe insisted, is still bedeviled by the consequences of an encounter that turned cataclysmic.
The distortions in development in human and material terms are direct consequences of a deliberate erosion of the value system of Africans and the people. While some Africans capitulated, the metaphorical OKONKWO took the noblest path of not allowing the Whiteman urinate on his honour and integrity.
My take on Achebe’s intellectual works is that Africans have been paying the price of an encounter with Europe that robbed the continent the opportunity of leveraging a rich historical past to shape a future consistent with a pattern that suites its people. Granted that some of the pristine practices were reprehensible, a total obliteration of the culture, tradition and values through radical and hostile mental and psychological invasion, created major social dissonance with the attendant impairments.
The colonialists invaded Africa with a mentality that was divisive instead of integrative, recriminatory, exploitative and airs of superiority complex that questioned our essence and humanity.
I could not but find in Achebe a man whose space must be shared, convictions identified with and teachings accepted and equally propagated as a veritable means of self and group identification (Ima Onwe). An Igbo adage holds that its only when one understands how and where rain started beating him, that one would find an answer to the dilemma of life. This is because we may be building on quick sand if the foundational imbalances are not properly dealt with.
The opportunity of a life time to share space with this world citizen and intellectual colossus came in 2008 when the Imo State government was preparing to mount the Ahiajoku lecture slated for Friday, January 23, 2009. It came at a time there was public concern about the place of the Igbo in Nigeria. The state executive council in Imo State then felt challenged to devote the Ahiajoku lecture as a platform to stir discussion and call attention to the state of affairs that was troubling and disconcerting.
In order to give the event the national and international colour it deserved devoid of political taint and partisanship, the State Exco had no better choice than Achebe, as the right masquerade whose presence would draw the crowd and his message likely to hit the bull’s eye to a point of conscientizing the entire Igbo nation to ask the right questions.
The choice was the best but the challenge of climbing the iroko tree was a tall order given that for a long period after the accident that set him on the wheel chair, Achebe seldom honoured invitations to events in Nigeria for obvious logistics reasons.
As the Governor of Imo State, it dawned on me that whatever it would take in planning and logistics to bring Achebe to the colloquium was worthy, especially against the backdrop of allowing Ndi Igbo and Nigerians the opportunity of drinking from the fountain of his experience, knowledge and intellectual intervention
The Imo State government under my watch, consistent with its policy of rising up to the occasion no matter the challenges and odds, succeeded in displaying the masquerade at the 2009 Ahiajoku colloquim with the theme “UWA NDI IGBO (the world of Igobs)”.
Achebe who delivered the keynote address was at his oratorical best and took liberty in the mastery of Igbo proverbs, idioms, anecdote and flawless delivery in both English and Igbo language to hold the audience (made up of who is who amongst the Igbo intellegentia, academia, captains of industry etc) spell bound.
Drawing inspiration from his great works, top of which was Things Fall Apart, Achebe delivered what could rightly be described as a generational message on the need for the Igbo to go back to the basics for proper group identification. According to him, there are certain virtues that set the Igbo apart as a people with rich history of accomplishments that define who they are and which must not be allowed to die because of the complexities of competition in a nation that cares less about promoting merit and identifying with progressive ideals.
‘Uwa Ndi Igbo’ before the ant infestation, was defined by adventure, courage, pushing the limits, breaking barriers and boundaries, high sense of accommodation and inclusion, enterprise, resilience, building bridges and alliances and commonality of purpose. The Igbo sense of community which flows from structured family system helped shape the society. The essential Igbo promoted community life and a moral society that drew strength and bearing from ‘Chi Ukwu’ (the ultimate reality), the author of life that shapes the destiny of men based on the degree of conformity with that which is moral and noble. The concept of ‘Nso Ala’ was a moral barometer that regulated the society.
Things fell apart the moment the falcon could no longer hear the falconer. The civil war and its consequences changed the vista and orientation of the Igbo nation and outsiders took turns in manipulating us and found willing allies amongst the dregs of Igbo society whose Igboness are suspect in every material particular.
In terms of impact, pervasiveness and penetration, Achebe stood tall because of his style and elan. He owed no one any apology for being described as a political writer