Hostname: page-component-586b7cd67f-dlnhk Total loading time: 0 Render date: 2024-11-25T06:10:30.196Z Has data issue: false hasContentIssue false

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 

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 Achebe, Chinua, There Was a Country (New York: Penguin, 2012), 43 Google Scholar.

2 Ibid., 45

3 Ibid., 45.

4l’on peut dire de la ‘paix colonial’ qu’elle ne différait de la guerre que par le fait que l’un des camps était privé d’armes.” Mbembe, Achille, Sortir de la Grande Nuit: Essai sur l’Afrique Décolonisée (Paris: La Découverte, 2010)Google Scholar, 91.

5 “Nineteen Hundred and Nineteen.”

6 Mbembe, Achille, On the Postcolony (Berkeley, CA: University of California Press, 2001), 25 Google Scholar.

7 Wise, Christopher, “Excavating the New Republic: Post-Colonial Subjectivity in Achebe’s Things Fall Apart ,” Callaloo 22.4 (1999): 10541070 CrossRefGoogle Scholar.

8 Lonsdale, John, “States and Social Processes in Africa: A Historiographical Survey,African Studies Review 24.2/3 (1981): 139CrossRefGoogle Scholar.

9 Rowell, Charles H., “An Interview with Chinua Achebe,Conversations with Chinua Achebe, ed. Bernth Lindfors (Jackson: University Press of Mississippi, 1997), 165184 Google Scholar.

10 Achebe, Chinua, Things Fall Apart (Oxford: Heinemann, 1988), 6 Google Scholar.

11 Aluko, T. M., One Man, One Matchet (London: Heinemann, 1965), 112 Google Scholar.

12 Anspach, Mark Rogin, À Charge de Revanche: Figures Élémentaires de la Réciprocité (Paris: Seuil, 2002), 911 Google Scholar.

13 Ibid., 12.

14 Achebe, , Things Fall Apart, 9 Google Scholar.

15 Ibid., 8.

16 Achebe, , Things Fall Apart, 11 Google Scholar.

17 Mauss, Marcel, The Gift. trans. W.D. Halls (New York: Norton, 1990)Google Scholar.

18 Hénaff, Marcel, The Price of Truth: Gift, Money, and Philosophy, trans. Jean-Louis Morhange (Stanford: Stanford University Press, 2010), 225 Google Scholar.

19 Achebe, , Things Fall Apart, 9 Google Scholar.

20 Rospabé, Philippe, La Dette de Vie: Aux Origines de la Monnaie Sauvage (Paris: La Découverte, 1995), 34 Google Scholar.

21 Ibid., 33.

22 Achebe, , Things Fall Apart, 82 Google Scholar.

23 Abélès, Marc, Anthropologie de l’État (Paris: Armand Colin, 1990), 44 Google Scholar.

24 Quoted in Sahlins, Marshall, Stone Age Economics (New York: Aldine, 1972), 182 Google Scholar.

25 Rospabé, , La Dette de Vie, 31 Google Scholar.

26 Achebe, , Things Fall Apart, 79 Google Scholar.

27 Sahlins, , Stone Age Economics, 172 Google Scholar.

28 Ibid., 170.

29 Ibid., 170.

30 Abélès, Anthropologie de l’État, 44.

31 Sahlins, , Stone Age Economics, 177 Google Scholar.

32 Ibid., 169.

33 Ibid., 172.

34 Ibid., 175.

35 Isichei, Elizabeth, A History of the Igbo People (London: Macmillan, 1976), 79 CrossRefGoogle Scholar.

36 Northrup, David, Trade without Rulers: Pre-Colonial Economic Development in South-Eastern Nigeria (Oxford: Clarendon, 1978), 155 Google Scholar.

37 Harneit-Sievers, Axel, Constructions of Belonging: Igbo Communities and the Nigerian State in the Twentieth Century (Rochester, NY: University of Rochester Press, 2006), 70 Google Scholar.

38 Northrup, , Trade without Rulers, 9798 Google Scholar.

39 Anspach, , À Charge de Revanche, 19 Google Scholar.

40 Graeber, David, Debt: The First 5,000 Years (Brooklyn, NY: Melville, 2011), 158 Google Scholar.

41 Nietzsche, Friedrich, On the Genealogy of Morals, trans. Michael A. Scarpitti (Penguin, 2013), 56 Google Scholar.

42 Achebe, , Things Fall Apart, 8 Google Scholar.

43 Cheever, John, “Christmas Is a Sad Season for the Poor,The Stories of John Cheever (New York: Vintage, 2000), 136 Google Scholar.

44 Godbout, Jacques T., The World of the Gift. trans. Donald Winkler (Montreal: McGill-Queen’s University Press, 1998), 137 Google Scholar.

45 Achebe, , Things Fall Apart, 141 Google Scholar.

46 Rospabé, La Dette de Vie, 107.

47 Achebe, , Things Fall Apart, 65 Google Scholar,

48 Ibid., 66.

49 Rospabé, La Dette, 107.

50 Slaughter, Joseph, Human Rights, Inc.: The World Novel, Narrative Form, and International Law (New York: Fordham University Press, 2007)CrossRefGoogle Scholar.

51 Adélékè Adéeko, “Okonkwo, Textual Closure, Colonial Conquest,” Research in African Literatures 42.2 (2011): 82.

52 Isichei, , A History of the Igbo People, 113 Google Scholar.

53 Achebe, , Things Fall Apart, 97 Google Scholar.

54 Hénaff, , The Price of Truth, 225 Google Scholar.

55 Nietzsche, , On the Genealogy of Morals, 61 Google Scholar.

56 Achebe, , Things Fall Apart, 137 Google Scholar.

57 Achebe, , Things Fall Apart, 139 Google Scholar.

58 Foucault, Michel, “Society Must Be Defended,” Lectures at the Collège de France, 1975-76, trans. David Macey (New York: Picador, 2003), 95 Google Scholar.

59 Dr Stewart was killed in 1905, but in Things Fall Apart, Abame is destroyed while Victoria is still queen, that is, before 1901. The destruction of Abame is repeatedly mentioned in Arrow of God, where the white man who was killed is identified as Macdonald (Chinua Achebe, Arrow of God [Oxford: Heinemann, 1986], 108).

60 Ibid., 131.

61 Ibid., 25.

62 Ibid., 27.

63 Ibid., 27.

64 Ibid., 28.

65 Brown, Nicholas, Utopian Generations: the Political Horizon of Twentieth-Century Literature (Princeton: Princeton University Press, 2005), 114 Google Scholar.

66 Nwokeji, G. Ogo, The Slave Trade and Culture in the Bight of Biafra: An African Society in the Atlantic World (Cambridge University Press, 2010), 189 CrossRefGoogle Scholar.

67 Tilly, Charles, Coercion, Capital and European States, AD 990–1992 (Cambridge: Blackwell, 1992)Google Scholar.

68 Kaplan, Robert D., The Coming Anarchy (New York: Random House, 2000)Google Scholar and Diamond, Jared, Collapse (New York: Viking, 2005)Google Scholar.

69 For a novel that presents a precolonial dispute over territory in southeastern Nigeria that cannot be resolved and so escalates into a near-cosmic conflagration, see Amadi’s, Elechi The Great Ponds (London: Heinemann, 1970)Google Scholar.

70 Benjamin, Walter, “Critique of Violence,Violence and its Alternatives: An Interdisciplinary Approach, eds. Manfred B. Steger and Nancy S. Lind (New York: St. Martin’s, 1999), 57 Google Scholar.

71 Verdier, Raymond, “Le Système Vindicatoire,La Vengeance: Études d’Ethnologie, d’Histoire et de Philosophie, ed. Raymond Vernier, Vol. 1. (Paris: Cujas, 1980), 14 Google Scholar.

72Il y aurait lieu bien plutôt de se demander si cette conception de la vengeance sans fin et destructrice, loin de se rapporter à la ‘fondation du monde’ ne procéde pas d’une vision moderne postérieure à l’instauration de l’État, qui en fait une affaire ‘privée’ quand il s’arroge le monopole de la contrainte et de la sanction.” Ibid., 14.

73 Kahn, Paul W., Sacred Violence: Torture, Terror, and Sovereignty (Ann Arbor: University of Michigan Press, 2008), 129 CrossRefGoogle Scholar.

74 Rousseau, Jean-Jacques, The Social Contract and Other Later Political Writings (Cambridge: Cambridge University Press, 2003), 68 Google Scholar.

75 Achebe, , Arrow of God, 28 Google Scholar.

76 Ibid., 28.

77 Benedict Anderson uses the model of Spanish America to argue that nationalism as an ideology originated in colonial territories.

78 The one exception is Ethiopia, a feudal empire that evaded colonization in part by arms but also by successfully mirroring the trappings of modern statehood—written law, central administration—so that the European powers did not have the justification for invading that they used elsewhere. Ethiopia was invaded by Fascists in the thirties, as many nations in Europe were, but the invasion was short lived.

79 In many other ways, precolonial polities and traditional rulers were actually fostered by colonialism’s policy of indirect rule and not just in the British Empire. But traditional rulers were never considered candidates for independence.

80 Achebe, , Arrow of God, 32 Google Scholar.

81 Ibid., 22.

82 Ibid., 2.

83 Ibid., 127–29.

84 Ibid., 210.

85 Ibid., 210.

86 Ibid., 110.

87 Ibid., 210–11.

88 Ibid., 158.

89 Ibid., 129.

90 Ibid., 165.

91 Ibid., 20.

92 Ibid., 65.

93 Ibid., 65.

94 Ibid., 36.

95 Bartelson, Jens, A Genealogy of Sovereignty (Cambridge: Cambridge University Press, 1995), 189 CrossRefGoogle Scholar.

96 Hobbes, Thomas, Leviathan (New Haven: Yale University Press, 2010), 79 Google Scholar.

97 Jacques Derrida. “Force de Loi: Le “Fondement Mystique de l’Autorité,” trans. Mary Quaintance. Cardozo Law Review 11.5–6 (1990): 941, 943.

98 Ibid., 991.

99 Ibid., 991.

100 Foucault, , Society Must Be Defended, 124 Google Scholar. Nietzsche, too, attributes the state in Europe to conquest by “a herd of blonde beasts of prey, a master race, a race of conquerors which, aggressive, powerful and organized, pounces with its most horrid claws on an unsuspecting population, one which in numbers may be tremendously superior, but is still undisciplined and nomadic. Such is the origin of the ‘state’ (I think we have disposed of that notion, one held enthusiastically by many, according to which the ‘state’ originates with a sort of contract).” Nietzsche, On Genealogy of Morals, 72.

101 Foucault, , Society Must Be Defended, 100 Google Scholar.

102 Critchley, Simon, The Faith of the Faithless: Experiments in Political Theology (London: Verso, 2012), 37 Google Scholar.

103 Achebe, , Arrow of God, 28 Google Scholar.

104 Ibid., 28, 120, 134.

105 Ibid., 14.

106 Ibid., 202.

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.

108 Harneit-Sievers, , Constructions of Belonging, 57 Google Scholar.

109 Nwokeji, , The Slave Trade, 53 Google Scholar.

110 Achebe, , Arrow of God, 134 Google Scholar.

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.