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The Rule, the Law, and the Rule of Law in Achebe’s Novels of Colonization

Published online by Cambridge University Press:  06 November 2014

Neil ten Kortenaar*
Affiliation:
University of Toronto

Abstract

Achebe’s two novels of colonization, Things Fall Apart and Arrow of God, one written just before and one just after independence, both begin with the threat of war between village groups. In the first, war is averted by the groups themselves, negotiating compensation on the basis of reciprocity. In the second, war is not avoided and leads directly to intervention by the British, who assert a monopoly on violence and justify it on the basis of the desirability of the rule of law that they impose. I read Achebe’s novels not as historical narratives but as parables of political philosophy. Reciprocity (the basis of vengeance but also of a gift economy) is opposed to the law (imposed by a sovereign and legitimized by its disinterested arbitration). The interest that Achebe expressed in models like reciprocity, which do without the state, disappeared after independence, when Nigerians had their own state. Nevertheless, both novels express a deep ambivalence about the law and the violence required to impose it.

Type
Articles
Copyright
© Cambridge University Press 2014 

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References

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107 The fictive Abame is strangely close in name to the nonfictive Abam, and Taiwo Osinubi has argued that Achebe invites a confusion of the two polities (“Chinua Achebe and the Uptakes of African Slaveries,” Research in African Literatures 40.4 [2009]: 32). He reads Abam wherever Achebe has written Abame, even in Things Fall Apart, because his interest is the disavowed connection between slavery, which divided Africans, and colonialism, which all alike suffered. But if the potential for confusion between the two entities needs explaining, so does the consistent distinction maintained between them in Arrow of God, where Abame is always a victim, and a warning, Abam always a violent external threat on the scale of the British themselves.

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111 Like the nine villages of Umuofia, the six villages of Umuaro had always imagined that they were the descendants of a single ancestor. Kinship is no longer enough, however, a social contract is needed.

112 This essay owes much to the perceptive comments of Ato Quayson, Debjani Ganguly, and Taiwo Osinubi. They are not responsible for the opinions expressed here and, in some cases, disagree with them.