A LITERARY ANALYSIS OF CHIMAMANDA NGOZI

ADICHIE’S PURPLE HIBISCUS

ABSTRACT

CHAPTER ONE - PLOT

Plot is the sequence of events in a text or story; Aristotle admonishes that a well
organized plot must have a beginning, middle and end. In other words, a plot must be
made up of exposition, rising action, climax, a falling action and a resolution. There are
simple and complex plots, linear and in medias res. Below is a sequential summary of
the narrative. It must be pointed out that the entire narrative is a recall of events that led
to the breakup of the narrator’s family as narrated by the protagonist, Kambili.

Synopsis (plot summary)

The text is about the life of the Achieke family. It’s a family made up of the father,
mother, and two children, a boy and a girl. These are Eugene, Mama Beatrice, Kambili
and Jaja. They are Catholics who strongly adhere to the tenets of Catholicism until Jaja
and Kambili are granted permission to visit their paternal aunty, Ifeoma. Eugene and
aunty Ifeoma are siblings from the same parents. Eugene is a staunch Christian yet he is
known to be stern and maltreats his family. Eugene, the elder son despises his father
because he believes that he is a heathen, and with such people he will have no dealings.
His sister, a University lecturer, accords their father all the love and respect due him.
This difference between these two, Eugene and his sister, Ifeoma, has become so much
of a bone of contention so that they hardly communicate. One Christmas occasion,
Eugene with his family, as usual, visits his home town, Abba, and there meets his sister,
Ifeoma, who is visiting with her family too, for the Christmas. This encounter grants
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their children the opportunity to meet and interact. Ifeoma seizes the opportunity and
asks Eugene to take his children out. She later invites them to visit her at her University
residence.

Though adamant, Eugene later allows his children to visit their aunty and cousins at
their University residence. The contact and the experience that Kambili and Jaja have at
Nsukka shapes and changes their perception toward life. For instance, Kambili gets the
opportunity to witness her grandfather pray; this enables her to come to terms with the
fact that her grandfather is after all not a heathen as they have been told by their father.
Jaja too begins to experience the freedom and ease of being oneself.

Eugene is later poisoned to death by his wife, Mama Beatrice. Surprisingly Jaja owns up
to haven poisoned him. Jaja spends some time in prison. Aunty Ifeoma gets involved in
a demonstration and is later sacked from the university. She secures a visa covering her
family and they relocate to the United States of America. Kambili gets the assurance that
a new era of hope is ahead.

Plot Structure

Below is the sequence of events as presented in the text.

Purple Hibiscus is not presented in chapters or sections but rather divided under sub-
headings. These are:

1. Breaking Gods subtitled, Palm Sunday

2. Speaking With our Spirits subtitled, Before Palm Sunday

3. The Pieces of Gods subtitled, After Palm Sunday

4. A Different Silence subtitled, The present

1. “Breaking Gods subtitled Palm Sunday”

This portion of the story talks about the life of the Achieke family and also introduces
the conflict which sparks up terror within the family. It is made up of some six episodes.
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Eugene Achieke is the husband of Mrs. Achieke affectionately called Mama by their two
children, Kambili and Jaja. The conflict circles around Jaja’s refusal to attend a
communion service on Palm Sunday with the excuse that the wafer always gives him a
bad breath (pp.14-16).

In the first episode, we are told of the religious inclinations of the head of the family,
who we read is an “oblate”, a very religious person who never misses any church activity.
He makes sure his life and that of his family conform to that of the missionaries to the
extent that he forbids his family from speaking the Igbo language in Public because
speaking the English Language makes one appear more civilized (pg.21) . It is widely
believed that he speaks the truth through his news paper “the standard” and that he
speaks for freedom (pg.13). He also performs the role of the catechist by checking roll at
church and reporting to the parish priest, father Benedict, those who do not go for
communion. Hence Jaja’s refusal to attend communion service that Palm Sunday
results in the chaos in the house and creates a very bad situation for him. Though
introduced as dogmatic, Papa Eugene loves his family dearly, especially, his two
children and allows them to sip his tea every time before he does so. He calls it the “love
sip” since in his own philosophy; people need to share the little things they love with
those they love (pg.16). .

Meanwhile at the convent, Father Benedict accepts the singing of Igbo songs for
offertory but not for worship in the parish (pg.12). He also decrees that hand clapping is
to be kept at a minimum, so that the solemnity of the mass is not compromised. Eugene
Achieke is very generous, he usually makes donations to Peter’s Pence and St. Vincent
de Paul, and also pays for the cartons of communion wine as well as the new ovens at
the Covent where the reverend sisters bake the host and do many other good deeds
except that he maltreats the very people he claims to love.

In episode three, Jaja’s refusal to attend church is an act Papa Eugene cannot tolerate,
more so Jaja referring to the communion bread as “wafer” instead of the preferred
“host”. Eugene insists that they call it the host because that word comes close to
capturing the essence and the sacredness of Christ’s body (pg.14). The last straw that
breaks the camel’s back is when Papa tells Jaja that he cannot stop receiving the body of
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the lord because it is death unto whoever does so, Jaja for the first time in his life replies
that he will prefer to die than receive the communion (pp. 13-15). This immediate
rebuttal from his son is an act Eugene cannot imagine in his house, let alone, from his
own son. This infuriates him so much so that he throws a missile at Jaja, fortunately it
misses him completely and yet hits the glass étagère, cracks the top shelf and sweeps the
beige finger size ceramic figurines of ballet dancers in various contorted postures to the
hard floor. The spatter is cleared up by Mama with the help of Jaja.

Then, “Things begin to fall apart” in the family and the unusual begins to happen. First
and foremost, Papa drinks his tea that day without inviting his children to the take a
“love sip” as he usually does. Also at lunch time, both Kambili and Mama share their
thoughts about the drink but Jaja remains silent with the excuse that there are no words
in his mouth. Additionally, Jaja leaves the dining table without waiting for Papa to say
the prayer after meals (pg.22).

Kambili later in the day develops a severe headache and stays in bed without joining the
rest of the family for dinner. She is informed later that Jaja too did not come to dine
with them. She enquires if the broken figurines will be replaced but mama said no. This,
to Kambili, signifies that their family is broken forever (pg.23). This sparks memories in
her of their stay at Nsukka with their aunty and cousins. To her, Jaja’s defiance is an
experiment of aunty Ifeoma’s ‘Purple Hibiscus’ in her little garden.

2. Speaking with our spirits subtitled Before Palm Sunday

This section contains majority of the episodes making the entire text. It has some twelve
episodes. In the first episode, Kambili recalls the love between her mother and herself.
She says they are so close that her mother feels at ease to share her marital problems
with her. Mama Beatrice informs Kambili of her pregnancy and the numerous
miscarriages she has had in the past. Months before Palm Sunday, mama confides in her
daughter, Kambili that she is pregnant and adds that after giving birth to her, she has
had six miscarriages. She adds that their father exhibits strong love for her and refuses
his family’s pressure to marry another woman. Kambili introduces her brother Jaja.
Later she talks about her father of whom she describes as one who likes order and does

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his things meticulously. As a result he draws daily schedules for his children. The next
day, the coup is announced on radio. This marks the turning point in Eugene’s
newspaper business. Eugene is bent on publishing nothing else in his newspaper apart
from the truth. They continue publishing on the activities of the military government.
The coup brings a lot of changes even in their lives as soldiers are always seen on their
roads and on the streets.

In the next episode, a young priest visits the Enugu parish where Father Benedict is the
resident priest. He prefers to sing and pray in his native Igbo language which father
Benedict and Eugene disapproves. (pp.36-37). The family later visits the resident priest
and there, her mother proposes to stay back in the car because of the feeling of nausea
and fatigue that come with early pregnancy. When they get home Eugene prays seeking
forgiveness for her and later beat her up so much so that she miscarries (pg.41). He later
instructs his children to pray for their mother’s deliverance.

In the third episode, the narrator takes us to her school, where she is followed to by her
father because she had placed second in class. (pg.53). Here, her father repeats the story
of how he received education the hard way. He adds that he has had to work to serve the
Roman sisters and to walk long hours to school to be educated. He further states that
his father had not taken care of him that is why he wants to do all there is possible to
give his children the best of education (pg.55).

It’s Christmas and the family visit to Abba, their hometown, and the events there
occupy the fourth episode. Eugene and his family visit their paternal hometown in Abba
where they usually spend the Christmas holidays. Because it’s Christmas, they travel
with several food items enough to feed the entire village. Kambili and Jaja are allowed to
visit their paternal grandfather, Papa Nnukwu, for a period of fifteen minutes with strict
instructions not to accept or touch anything of his (pg.69). Various members of the
community come to visit the family and are lavished with gifts but Eugene’s aged father
is neglected because he is considered a heathen and all of his type are banished from
entering the compound. Of significance is the aged Anikwenwa who is sacked by Eugene
because he is also a heathen (pg.78).

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The above is immediately followed by the visit of Eugene’s sister and her Children,
Amaka, Chima and Obiora. She discusses with Mama Beatrice the ordeal of womanhood
and femininity (pp.83-84). She is of the view that marriage does not make a woman
whole. That, at times marriage imprisons a woman. She seeks permission from Eugene
to take along with her children, Kambili and Jaja (pg.85). This is after they have visited
grandfather. The next day, aunty Ifeoma takes all of them together with their Papa
Nnukwu to spend some time together. On their way, Papa Nnukwu complains about his
plight and bemoans the fact that his son does not take care of him because of his
missionary education (pp.90-92). Aunty Ifeoma rebuts that assertion because she also
had missionary education and yet looks after him. At Ezi Icheke, they enjoy the
traditional dance of the ancestral spirits.

On Christmas day, Eugene and family attend mass; they are ushered in to front seats
which have been reserved for important people. After the service they attend fund
raising where his donation attracts a lot of attention (pp.97-98). Back home they are
visited by the chief of Abba. Eugene instructs his wife and daughter not bow to the chief
because it’s a pagan custom (pg.102). At lunch time aunty Ifeoma asks permission from
Eugene to allow his children to visit her at Nsukka (pg.105). The next day is Eucharist;
unfortunately Kambili has menstrual cramps and Mama Beatrice encourages her to eat
some corn flakes so she can take panadol to alleviate the cramps. Eugene chances on
them and accuses them of sinning. He unbolts his belt and uses it to beat all of them up
(pg.109). Back at Enugu, he takes the family to father Benedict for confession after
which allows the children to visit aunty Ifeoma at Nsukka (pp.112-115).

They are warmly welcomed by their aunty and cousins (pg.122). Kambili shares the
same room with Amaka while Jaja sleeps at the hall with Obiora. Though aunty Ifeoma
experiences hardships, she tries as much as possible to make their visit a memorable
one. They are taken round the campus and are later visited by father Amadi, aunty
Ifeoma’s friend who helps Kambili to come to a self realization. He is very pleased with
their visit because he knows their father (pp.143-147). It is quite remarkable that this
journey takes place at the seventh episode of this section. This is the journey that marks
a complete turn about in the lives of Jaja and Kambili.

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Because of the coup, Eugene calls to inform Ifeoma to allow Kambili and Jaja to stay for
some more days (pg.155). Though their cousins find them quite different from other
children of their age group they learn and try to cope with them (pg.159). Kambili relates
Jaja has a short fore-finger because when he was ten, he had missed a line or two in his
catechism class and for his punishment, Eugene had the boy’s fore-finger cut off
(pg.153). Aunty Ifeoma is informed of Papa - Nnukwu’s sickness; she brings him to stay
with her so he can receive treatment (pp.155-168)

Papa Nnukwu wakes up earlier to pray, aunty Ifeoma wakes Kambili to witness his
grandfather pray. He prays for his children including Eugene and his grand children and
finally prays for good health. All of these affirm aunty Ifeoma’s statement that Papa
Nnukwu is not a heathen but a traditionalist (pp.173-176). Father Amadi takes Kambili
out for sports and for the first time, she wears trousers. She falls in love with father
Amadi (pp.181-187) . The next day, Papa Nnukwu dies in his sleep (pg.189). Eugene calls
to inquire why he has not been told his children are living in the same apartment with
papa Nnukwu whom he considers a heathen (pg.188). When he comes to pick them he is
informed of Papa - Nnukwu’s death, he does not grieve but asks to know if he has been
made to confess before his death (pg.195). Back home, Jaja begins to exhibit sharp
attitudinal change. For instance, he demands privacy and asks for his room keys
(pg.198), in addition, he leaves the dining table before his father says the closing prayer.
Later Eugene pours boiling water on the feet of his children because they have walked
into sin by staying in the same apartment with a heathen (pp.199-200). Eugene here
reveals the source of his callousness, he tells Kambili that once he sinned with his own
body, perhaps masturbated, and the reverend father he lived with soaked his hands in
boiling water (pg.203) . This is where he has inherited wickedness as a way of saving his
loved ones from sin. He sends his sister enough amount of money to enable her organize
their father’s funeral though he will not be a part (pg.204).

Constant disturbances at his newspapers worry him, police keep finding fault with his
publications until one day a parcel delivered to his chief editor, Ade Coker, blows him up
to death (p.212). Eugene discovers a picture of his father with Kambili and beats her up

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till she collapses and is hospitalized (pp.215-217). The extents of her injuries are so
much so that she even writes her exams on the hospital bed (pg.221).

As soon as she is discharged, Kambili and Jaja head to Nsukka. Their cousins are happy
to welcome them back again. Kambili’s admiration for father Amadi grows. Jaja too
falls in love with aunty Ifeoma’s little garden and works at it with passion, at this stage
in their lives they begin to blossom like aunty Ifeoma’s ‘Purple Hibiscus’. Students on
the University campus riot because the university is being managed by a sole
administrator (pp.228, 234-235). Aunty Ifeoma is suspected to be a part of those
influencing the students to riot, her residence is searched. Later father Amadi takes
Kambili to have her hair braided (pp.241-244).

In the final episode of this section, Kambili and Amaka attend church service alone
because aunty Ifeoma and the others have attended the morning mass. Later in the day
when they are visited by a colleague lecturer, Obiora interrupts and is later disciplined
by his mother. Aunty Ifeoma tells her friend that she is planning to migrate to America
(pg.248). One day, they are surprisingly visited by Mama Beatrice who tells them she
has just been discharged from the hospital. She has been at the hospital because Eugene
had hit her stomach with a coffee table and she again has a miscarriage of a six weeks
old pregnancy (pp.253-256). When Eugene calls, aunty Ifeoma tells her not to go back to
Enugu soon but to stay with her a while but Mama Beatrice refuses, stating that she has
nowhere else to go if she leaves her husband. Though Kambili and Jaja had wished to
spend the Easter at Nsukka, they are picked back to Enugu. The next day is Palm
Sunday.

The Pieces of Gods subtitled After Palm Sunday

This section is made up of some three episodes. After Palm Sunday, there was a stormy
rain accompanied by the falling down of tress in Eugene’s compound. During dinner
that day, Jaja refuse to come down to join the family though Eugene has demanded he
does so (pg.262). Mama on the other hand does not hide the food she sends to him in
his room as she used to do. After dinner Yewande Coker comes to the house with her
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daughter to inform Eugene that her daughter has finally spoken after witnessing the
blowing up of her father, Ade Coker. In the evening when papa is praying in the study,
Kambili goes to Jaja’s room to inform him what Yewande Coker has told papa. Upon
leaving Jaja’s room, she answers a phone call from aunty Ifeoma who informs her that
she and her children have up to one month to vacate their university apartment. She
adds that father Amadi has been transferred to Germany and he will be leaving soon.
Just after the call, Jaja bursts into papa’s room and informs him that he and Kambili
were leaving for Nsukka (pg.265). Kevin, the driver has to drive though he initially
protests that it is Good Friday and that he may be needed to drive papa to church.
Kambili and Jaja finally reach Nsukka. At Nsukka, all cousins do things joyously and in
common. While aunty Ifeoma prepares for their trip.

Later, father Amadi visits and assures Kambili that he will convince their father to send
them to the boarding house. He later asks Amaka to pick a Christian name since she is
going to be confirmed but Amaka refuses with the excuse that her name is good enough.
As a result she is not confirmed that Easter. All visit Aokpe to witness the picture of the
Virgin Mary that is said to have appeared. On their way back, Kambili goes with father
Amadi to bid some of his friends farewell since he is leaving for Germany. The next day
is used for packing the belongings of aunty Ifeoma and clearing the apartment. They
later go for a drive with their aunty; a race is organized in which Kambili wins. The next
day, aunty Ifeoma is given visas covering the whole family (pg.281). Father Amadi seeks
permission to spend some time with Kambili. They return home and are informed by
Mama Beatrice in a phone call, of the death of their father, Eugene (pg.290).

In the third episode, Kambili and Jaja return to Enugu. Jaja expresses remorse for not
protecting their mother as Obiora does. They are informed by the police that Papa
Eugene has died out of food a poisoning. Mama confesses to haven poisoned her
husband; Jaja takes the blame for the poisoning and is imprisoned (pg.295).

A Different Silence subtitled The Present

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The story ends in almost three years of stay time after the events just described, on a
cautiously optimistic note. Kambili has become a young woman of eighteen, more
confident than before while her brother Jaja is about to be released from prison,
hardened but not broken by prison experience. Their mother, Beatrice, haven
deteriorated psychologically to a great degree, now shows small signs of recovery. They
are in constant touch with their aunty and cousins. In essence, a better future is
possible for them.

In conclusion, the entire narrative is made up of some twenty two episodes. The events
as summarized above are as presented in the text. These are so presented to give an
effect of verisimilitude.

CHAPTER TWO --- CHARACTARIZATION

According to Wikipedia a character is the representation of a person in a narrative or

dramatic work of art (such as a novel, play, or film). Since the 19th century, the art of
creating characters, as practiced by actors or, has been called characterization. The
Dictionary of Literary Terms, 1963 (henceforth DOLT. Pg. 21), describes a character as a
brief descriptive sketch of a personage who typifies some definite quality. In Purple
Hibiscus the characters are so crafted to unearth typical qualities in every day society.
From the most religious to the housemaid, below is an analysis of the characters the
novel.

Kambili Achieke

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Kambili christened Ruth is the eldest daughter in the Achieke family and the narrator of
the story. At the onset of the narrative she is fifteen years old but by the end of the
narrative she is eighteen. She is very reserved but an efficient observer. Her association
with Amaka, aunty Ifeoma and father Amadi has a profound influence on her being. For
instance, unlike the reserved life she has known all her life, she becomes aware she can
laugh and live a happy life when she goes out with father Amadi. She is a round
character.

Eugene Achieke

He is affectionately called Papa by his children and titled “Omelora”: the one who does
for the community, by his townsmen. His daughter, the narrator, describes him as one
who ‘liked order” and therefore does his things ‘meticulously”. He believes that a well
planned life leads to success; therefore, he does not spare any of his children time to
loiter. He personally prepares minute by minute schedule for them and ensures that
they adhere to it.

He is the son of Papa Nnukwu. As a young man, he works as a gardener at the parish of
the reverend sisters while they in turn had him educated. As a man, he is a hard working
business man: one who owns several businesses including printing press and factories.

He loves his family so dearly that he provides for their total wellbeing. He takes home
samples of all his products for testing by his family first before they are taken to the
market. Though, he is very strict and he can be considered a loving husband who will
stand by his wife against all odds. In the text, Mama tells Kambili “the members of our
umunna even sent people to your father to urge him to have children with someone
else…many of them were university graduates… but your father stayed with me…” this of
course is a sign of a good man or faithful husband who will want to do all possible to
protect his family and make his wife happy. For this act Kambili observes that her father
deserves “praise” and as a matter of fact, is incomparable to any other because Eugene
her father is “different”.

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Eugene wants the best out of his children and encourages them to study hard at school.
Once Kimbili placed second in school. He follow her all the way to her school and ones
there, exhorts her to be the best in class. When Jaja places first in his class exam, he
gives him a hug and pat his shoulders for a job well done.

He is described as an oblate (pg.11); these are religious people who strictly adhere to the
tenets of their faith. Kambili refers to him as one who is “different”. Indeed he is
different not because he strictly adheres to the tenets of his faith but because of the
manner in which he treats the very people he claims to love. When Kambili and Jaja
return from Nsukka he reveals the source of his wickedness. He relates that he sinned
with his body and the reverend father he stayed with dipped his hand into boiling water.
As a result, he has also grown up thinking that causing pain to one’s body is a way of
preventing him from sinning. This unfortunate exposure of his to those who profess
Christianity and at the same time acted wickedly has profound influence on him. He has
been unable to maintain balance or strike a line between good and bad or Christianity
and wickedness. For these reasons, he attracts the sympathy of a close reader.

That unfortunate exposure causes him to do the following:

Firstly, he refuses to cater for his aged father and refer to him as a heathen. Not only
does he refuse to cater for him financially, he has total disrespect for him. Kambili
describes the money he gives his father as “impersonal, paltry” amount which is far
below the allowances he gives his driver (pg.70).

Secondly he stops talking to his only sister, Ifeoma, because of his maltreatment of their
aged father.

Thirdly, he beats up his pregnant wife for not entering the mission house because of
nausea. He gives her almost twenty strokes of caning and the sound of it the daughter
compares to trying to force open a stuck door. This was not the first nor the last, Mama
Beatrice complain of haven had several miscarriages all due to his torturing (pp.40-41).
When she goes to Nsukka, she reports of how he hit her six weeks old pregnancy with a
coffee table. These punishments cause her to miscarry several times (pp.253-255). Yet,
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the contradiction is that he has earlier prayed for her deliverance. And after the
miscarriage ask his children to pray for her forgiveness.

Fourthly, he uses his belt to beat up his family because during Kambili’s menstrual
cycle, her mother instructs her to take a light breakfast so she can take panadol to
prevent her menstrual cramps. In addition, when he finds a picture of his father with
Kambili, he beats her mercilessly till she collapses.

Fifthly, he cuts off the fore finger of his only son because at age ten, he misses some few
lines in his catechism class (pg.153).

Finally, when he found out that his children have stayed in the same house with his own
father at Nsukka, he pours boiling water on their so it that will prevent them from
walking into sin (pp.201-203). Eugene is a static character.

Mama Beatrice

She is a down-to-earth woman; one we are told who does not talk too much or does so
just as a bird eats[ in small amounts. She is very generous towards all who come her
way. She takes time to cook for the members of a group in the church: the Our Lady of
the Miraculous Medal Prayer Group.

She loves her children so much and does everything possible within her power to make
them feel safe and happy. Kambili states mama did not mind; there was so much that
she did not mind. The statement attests to the fact that mama is more than prepared to
do everything possible to make her family, especially her children, happy.

To strengthen the bond between mother and daughter as motherhood dictates, Mama
Beatrice takes the initiative to confide in her daughter. This is to win the confidence of
her daughter so they can be best friends and not just mother and daughter. She tells her
of the number of miscarriages she has had. These indeed are some of the deep things
which a mother may not find the courage to discuss with anyone else save her daughter.
This rapport between mother and daughter is missing between father and son. At

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certain times in their youth, boys become close to their fathers, yet this trait is missing
between Eugene and Jaja.

That she poisons her husband in the end is very surprising indeed. This is so because in
her conversation with aunty Ifeoma, she considers all of Ifeoma’s thoughts on female
liberation to be “your University talk” (pg.83), in other words, words that are vague or
baseless and does not contain any tangible meaning. In her view marriage makes a lot of
difference in a woman’s life. In addition, when she visits Ifeoma at her university
apartment she resists all attempts by Ifeoma to make her stay awhile. All these are
indications of a woman who will want to stay in her marriage and save it no matter how
precarious it will be, hoping that some day it will get better. There were other ways she
could save herself and her children from Eugene’s maltreatment. For instance, reporting
him to father Benedict, whom Eugene respects so much, or filing a divorce but she takes
none of these options. Why then will she think of nothing else but to poison her
husband to death? From a moral point of view, her act constitutes murder but from the
feminist point it is liberation from patriarchal entanglement. She presents a dynamic
character.

Chukwuka Achieke ‘Jaja’

He is the eldest son in the Achieke family. His aunty compares him to Jaja of Opobo, a
king she describes as defiant because he refused to allow the British control trade in his
territory; as a result, he was later imprisoned and exiled. Surprisingly, Jaja grows up to
exhibit those same qualities. He is an intelligent and bold young man. To prevent his
father from maltreating his sister when they overstayed their fifteen minutes visit to
their grandfather, he takes the blame. Again, when his mother directs Kambili to take
corn flakes during her menstrual cramps, he takes the blame. Finally, when papa
Nnukwu’s picture is found on Kambili he takes ownership. To crown it all, when they
return from Nsukka, he demands the key to his room from his father and later talks back
at him on the issue of the communion. Worse of all, after his mother poisons their
father, he takes the blame and is imprisoned. Moreover, he does not mind being sent to

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prison like his mentor, Jaja of Opobo. Indeed another side of the argument is that going
to Nsukka and his association with Obiora and the hibiscus plants in aunty Ifeoma’s
garden increase his confidence. That argument can further be enhanced by stating that,
Jaja’s confidence is enhanced by the exposure at Nsukka. He is a dynamic character.

Aunty Ifeoma

She is the daughter of Papa Nnukwu and sister of Eugene. She is a University lecturer
and a very outspoken person. She is a widow and the mother of three: Amaka, Obiora
and Chima. She loves her father dearly and strongly disagrees with her brother, Eugene
at his maltreatment of their father. She displays a sense of resourcefulness and
determination in bringing up her children without a husband. In addition, considering
the nickname she gives Jaja and how Jaja turns out in life, one can say that she is a
shrewd woman. Her discipline of Obiora shows that she is a disciplined woman, one
who will not tolerate any rudeness or disobedience in her domain.

Papa - Nnukwu

The aged father of Eugene and Ifeoma, his son considers him a heathen and refuses to
take care of him. Yet, Ifeoma considers him a traditionalist not pagan, as a result she
provides for him as best as she can. He is an appreciative person and warmly accepts the
slim notes sent him by his rich son. Though Eugene does not care about him, he prays
for Eugene’s wellbeing and protection. He is kind and invites his grandchildren to share
in his meals though he is aware they will not eat. He also plans to buy them soft drinks
out of his little means. He has a strong sense of humor and tries as much as he can to
make people around him comfortable. He is a flat character.

Father Amadi

He is young and good looking. He is the parish priest of the Catholic Church at Nsukka.
He is kind and considerate towards others and tries his best to make people around him
comfortable. He plays a major part in helping Kambili come to a full realization of her
potentials. In addition, he is enlightened and believes that the African or Nigerian

15
language can be used in worship of God. He is a flat character and a foil to father
Benedict.

Father Benedict

The narrator says of father Benedict that he has changed things at the St. Agnes parish
at Enugu. He has changed things from the normal to the abnormal in the sense that, he
has forbidden the use of the local language for worship. He has also limited the clapping
of hands. With all the above he can be said to be an ethnocentric and pedantic character,
who believes in the superiority of his culture and down plays of others. Because he
believes that the European culture is superior he wants it used in a church situated in
Africa. Perhaps he is one of those who have had negative influence on Eugene. Benedict
forbids the use of the local language in worship so does Eugene. He presents a character
in sharp contrast with father Amadi. He is a flat character.

Amaka

She is the fifteen-year-old elder daughter of aunty Ifeoma. She is described by the
narrator as one that talked with more purpose and seems older by the way she goes
about things. She is very intelligent, kind and considerate towards others yet critical.
Her association, in her teen years with her mom, an intelligent liberated woman had
profound influence on her turn out. She exhibits that quality of boldness that few
youngsters will dare. She is tactful in how she goes about commenting on her uncle’s
product. Though initially critical of Kambili and Jaja, she later learns to cope and
accepts their difference. She is a dynamic character.

Obiora

He is the eldest son of aunty Ifeoma; he is of the same age as Jaja. He is very critical,
outspoken and bold. It can be assumed that he has imparted these qualities to Jaja but
that is not partly so, because Jaja has started exhibiting signs of defiance long before he
met Obiora. It’s rather that his contact with Obiora intensified and unleashed the
boldness heaped up in Jaja’s heart. For instance there are three instances in the text that
Obiora’s confidence surfaces.

16
 1. When he challenge father Amadi on morality and truth.

2. When he faces and queries the guards who have come to search his mothers
house

3. When he interrupts the conversation between his mother and her lecturer friend.

Chima

He is the younger son of aunty Ifeoma. Like his elder siblings he is kind, intelligent and
considerate. He is emotional and weeps when his cousins are taken away by Eugene.

Sisi

She is the maid servant of the Achieke family, though very little is seen of her, she plays
a very important role in the text; that of supplying the poison that was used to kill the
villain. By supplying the poison she becomes the pivot on which the narrative turns.

Yewande Coker

She is wife of Ade Coker, editor of Eugene newspaper.

Kelvin

He is Eugene’s driver.

17
 CHAPTER THREE - SUBJECT MATTER

Subject matter is basically defined as what a text is about (www. Studyguide.org) It is

the main idea behind a text. In Purple Hibiscus, the subject matter identified is
liberation from conventions i.e. religious conventions: these are the traditional versus
the Christian conventions. The traditional convention guides its followers to love their
neighbor as themselves unconditionally. Papa – Nnukwu, a conservative practitioner of
traditional conventions follows the rules to the letter and refuses to discriminate against
anybody, including his son, who is not a traditionalist. Yet his son Eugene, a devout
practitioner of Christianity, the supposedly “enlightened” religion rather judges and
discriminates against his own father for being a Christian even though his religion
prescribes that one loves one’s neighbor as one self.

Again, there are two forms of training giving to children in the text. In one, Eugene who
wants to train or bring his children up in the Christian way puts so many restrictions
and impediments on them to the extent that they are unable to grow into maturity. In
addition to that his suppressive rule in the home, as head of the family, forces his wife to
murder him. Aunty Ifeoma on the other hand, brings up her children in a very liberal
way so that her children are able to develop and become mature and independent-
minded persons.

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 CHAPTER FOUR - THEMES

Theme refers to the underlying ideas or the main ideas in a literary work. It is the
message that the author carries in his or her text. According to DOLT, in poetry, fiction
and drama, it is the abstract concept … (pg.123). These “abstract concepts” are forces
which drives the author on the direction of the narrative. Themes in Purple Hibiscus
include but not limited to:

Firstly, religious extremism is deceptive and breeds sin. Eugene is described as an

oblate. These are those who are obsessed with religion and are overzealous with their
faith. No one can doubt the fact that Eugene has good intentions but the way he goes
about them is wrong. Because he is obsessed he loses touch with reality. He seeks to lead
a perfect lifestyle forgetting that in this present system of things no one can be perfect.
This over enthusiasm becomes an abnormal trait causing him to do things which to
normal people are sin in themselves. He sees everything around him as evil. He feels
that pain should be used to coerce people to convert to Christianity. For instance, he
considers his own father evil because he does not convert to Christianity. Eugene forgets
that for us Africans, totally discarding our traditional ways of life and embracing a
foreign way is a gradual process. He believes in perfection; therefore; during Ash
Wednesdays, he presses hard on each forehead to make a perfect cross with his ash-
covered thumb and slowly meaningfully enunciated every word: dust and unto dust you
shall return. He also considers those who refuse communion on Sunday to be possessed
and committing mortal sin. His over enthusiasm makes him believe that everyone has to
be perfect as he thinks he is and it is evident in the instance where he cuts his son’s
finger because the boy has missed two questions in his catechism test and is not named
the best in Holy Communion class.

Secondly, the plight of the colonized African is deplorable. Africa’s association with the
west is one act that has profound influence on how Africans all over the world behave
today. In some cases the influence is positive yet in others it is brutal and negative as we
see Eugene exhibit. Eugene attracts the sympathy of the reader when he narrates his

19
ordeal at the hands of the priest he grew up with. The Catholic Priest, whom he grew up
with, someone he considers to be a representative of God on earth, has his hands dipped
in boiling water because, as a young man, he has ‘sinned’ (pg.203). How else can one
who has been brought up to witness this act train and react to those around him? Is it
not a fact that when a child grows up in a violent environment he grows up to exhibit
violent such qualities? That is exactly what happens to Eugene; his experience with the
man whom he has considered to be God incarnate, has imprinted on his mind that
bodily pain is a means to spiritual transfiguration. Is it not quite surprising that after
colonization, the entire continent is caught up in wars after wars and all sorts of
atrocities perpetrated by Africans on fellow Africans? What has been the source of these
developments? Has the African always been like that? The African seems not to be able
to know his left from his right, as some people say, the whole continent is caught up in
confusion. That is what Eugene represents. He symbolizes the aftermath chaotic
situation in post colonial Africa in modern times; how uncompromising one African has
become towards another.

Also, an elite woman is liberated and more positioned than the semi educated yet well
resourced woman. The lives of Mama Beatrice and aunty Ifeoma present two
contrasting yet critical issues worthy of analyzing. Mama Beatrice, wife of Eugene, is a
house wife. Though she lives in a well resourced house and has everything at her
disposal, she has no say in anything that is decided on in her house. The final decision
on everything that happens around her rests with her husband. To her, marriage is very
important for every woman and no matter what happens, a woman must stick to her
marriage and do well to keep it intact. She is symbolic of our womenfolk who have given
up under the yoke of gender segregation, resigned to fate and have resolved to live in
masochism. Aunty Ifeoma on the other hand is a well educated and liberated woman.
Even though she is a widow, she works as a single parent to take good care of her
children. She believes that marriage does not make a woman whole, and with or without
marriage a woman should be able to lead a full life. She tries to impact this knowledge to
Mama Beatrice yet Mama Beatrice won’t have any of it. What is the impact of these two
women on their dependants? As has already been discussed, the children of Mama
Beatrice are constantly bullied by their autocratic father, and so are timid. Those of
20
aunty Ifeoma are bold, confident and independent. There is no gain saying that if aunty
Ifeoma were Eugene’s wife, there is no way, what has happened in the case of mama
Beatrice could happen to her. The conclusion is that good education of the female child
is essential to development in general and a healthy family particular. It empowers the
woman to contribute effectively to the progress and sustainability of humanity.

Moreover, the education of children needs more liberalism than restriction: Eugene
and aunty Ifeoma’s children present serious issues pertaining to the education of one’s
children which needs to be looked at critically. Eugene, we are told, works so hard and
sends his children to one of the best schools in Nigeria. In addition, he ensures that his
children excel academically. He personally prepares minute-by-minute schedules for
them and ensures that they follow it. On the other hand, his sister, the widow and single
mother, sends her children to the community school. She does not strictly monitor her
children but allows them to explore and grow up with those in the community. It can
even be said she allows them to adventure and to make mistakes, and then to correct
them; that is, she allows her children to learn to be discerning naturally. On a level
platform, one can see that Ifeoma’s children are more discerning, bold, and more
intelligent than those of Eugene. In fact, Kambili and Jaja are timid. Oppression by Papa
leads to the timidity of his children and the family as a whole. Kambili for instance
becomes very timid and fails to voice out her thoughts and feelings. Amaka is always
furious at her cousin, Kambili, and initially fails to understand her. She is not able to do
anything because of the way they are brought up. Finally, Kambili and Jaja see a clear
distinction between their cousins and themselves. Aunty Ifeoma shows a level headed
approach to parenting. This conclusion points to the fact that the rote or rigid style of
education does not yield positive results.

In addition, traditional religion and Christianity are both geared towards the service
of God yet aspects of interpretation make the two religions look different and far
apart: No in-depth analysis of this text can be done without considering the theme of
conflict of belief systems. Papa Nnukwu, Eugene’s aged father stands for African
traditional belief while Eugene stands for the Western (Christian) belief. Papa Nnukwu
does not believe in Christianity but he strongly believes in God and refers to him in Igbo

21
as “Chineke” meaning my God, and “Chukwu” meaning high God. He recollects his
interaction with one Fada John who tells him that the son of God is equal to the Father.
The misunderstanding that takes place is comparable to that between Friday and
Robinson in Defoe’s Robinson Crusoe. Just as in real life, that equality is not possible so
is it in African traditional belief. Yet the base line is that there is a belief in God. On the
other hand, Eugene who represents the Christian religion and professes to hold God
high, is seen nowhere in the text to refer to God as my God or even high God. In her
analysis of Eugene, Osei-Boakye (2011) asserts that Eugene must be forgiven because it
was his mistaken definition of Catholicism that leads him to behave the way he does.
Suppose that is so, how about the Father Benedict, should he also be forgiven for his
uncompromising stance on religion?

Finally, corruption breeds political instability: corruption in an unstable government as

a theme is evident in the story when Mama and Kambili gives huge cheques to their
lawyers who know the right people to bribe, such as the judges who rules over the case
of Jaja, policemen and a doctor who is also bribed to treat Jaja after he has being
flogged, for spitting on a guard. Again, the cell guard is bribed so his mum and sister can
give him food and have quality time with him; a treatment that is not given to other
prisoners. Kambili also recalls an instance where papa tells them that there are huge
sums of money in foreign bank accounts by cabinet ministers. These monies are meant
for paying teachers’ salaries and building roads. Also, Ade Coker is assassinated in a
bomb blast for exposing the wrong doings of government in the news paper, the
standard, where he is an editor. Moreover, the military government does not allow the
university staff to elect their own administrator and this leads to a protest. All the above
create a condition of silence in Nigeria; where everyone refuse to air the mishaps in the
community excerpt the Standard New Paper.

In conclusion, we can say Purple Hibiscus as a post colonial text has projected the
diminishing of African Culture as a result of the introduction of foreign culture on the
continent.

22
 CHAPTER FIVE - SETTING

Setting is very important to the overall comprehension of a text. DOLT defines setting
as the physical, and sometimes spiritual, background against which the action of a
narrative takes place (1963). It is interesting to note that the names of the towns used
are geographical locations in Nigeria. Towns such as Enugu, Nsukka and the village of
Abba are all found in Nigeria. The setting of the various episodes in the text is strategic
and enhances the understanding of the text.

The fact that Eugene, a wealthy business man lives in Enugu quite tells of the lifestyle of
those residing at Enugu; that it is a society populated by the working class if not the
middle upper class. It’s a city or place of fashion with all the modern social amenities.
Cars with federal government plates are seen roving about town. And when bribe is
mentioned in the text, it takes place at Enugu. Coup, oppression and all takes place at
Enugu. Significantly, the first time hibiscus is mentioned in the text, it is found at the
Achieke house but the narrator states of the ‘hibiscus’ that it “push out sleepy buds” and
even when they grow, they are often “cut” and “yanked”. Then too St. Agnes parish
where father Benedict takes liberty at changing things at his whim and caprices is also
situated at Enugu. The above instances attest to the fact that Enugu is a place of social
injustice, hardship and oppression where growth or development of any sort, does not
take place. Eugene is an embodiment of Enugu. Symbolically, the names Enugu and
Eugene have few syntactic features in common; both start with “E”, and contain “U” and
23
“G”. It is therefore, significant that the demonstrators on the road are heard chanting
“freedom”. Indeed, freedom from the oppression of Enugu and the ‘Eugenes’ in the
system..

Abba is the hometown of the main character. It is the dwelling place of Papa Nnukwu, a
major character in the text. At the entrance to Abba, Kambili reads the words “welcome
to Abba” (p.63). Words and the description of the entrance and road imply that Abba is
not as sophisticated as Enugu but it is very welcoming and accommodating, which is
characteristic of papa Nnukwu.

Nsukka is where aunty Ifeoma resides. It is a centre for academic learning. The motto of
the school: to restore the dignity of man (pg.120). It’s no coincidence that Kambili and
Jaja come to a self realization at Nsukka where the “Purple Hibiscus’ that blooms is.
Nsukka stands for modesty and enlightenment which is what the main character
becomes.

24
 CHAPTER SIX - STRUCTURE

This is the “planned framework of a piece of literature” (DOLT. pg.116). As stated

earlier, the narrative is divided into four parts, which are.

 Breaking Gods subtitled, Palm Sunday

 Speaking with our spirits subtitled, Before Palm Sunday

 The Pieces of Gods subtitled, After Palm Sunday

 A Different Silence subtitled, the present

The structure of events as arranged relates to the very first sentence in the text: Things
started to fall apart at home”. Indeed, any collection of things that falls apart spatters
and does not follow any order which is how events in the narrative are.

The first part introduces a major conflict, Jaja’s refusal to attend communion and the
immediate reaction that follows from Papa and its aftermath. The second part takes the
narrative back in time to the events making up the narrative. The third part is a
continuation of the first part. A reading of the second and third parts brings a clearer
understanding of events narrated at the first part. The last part is the present time. It
must be stated that the tense use in each part connotes to the narrative time. Because
the narrative time in the first, second and third parts are in the past, the past tense is

25
used. However, since the last part is the present, the present tense is used, hence its
title: The Present” (pg.297)

The title Purple Hibiscus is most appropriate as it’s gotten from the hibiscus flower in
aunty Ifeoma’s garden. Though other Hibiscus plants are mentioned, the one in aunty
Ifeoma’s garden blooms and blossoms just like the main characters, Kambili and Jaja in
the novel.

CHAPTER SEVEN - SYMBOLS

TDOLT defines symbols as something which is itself and yet stands for or suggests or
means something else (pp.118-119). There are several symbols in the text, the title itself
is symbolic. However a few are here analyzed.

1. Figurines on the étagère: as long as Kambili can remember her mom polishes
these figurines and cherishes them. She spends time and energy polishing them
so they will be clean. The figurines that Mama Beatrice takes times off her busy
schedules to polish symbolize the family she does everything to protect. The
breakup of the Achieka family is marked with the breaking of the figurines. That
Mama said she is not going to replace the broken figurines, a thing she cherishes
means the total disintegration of the family, which culminates with the poisoning
of Eugene.

2. Mama and Jaja clearing the broken pieces of the jar or wall hanging: that
mama and Jaja clear the left over broken pieces of the figurines is symbolic. Why
Mama and Jaja and not Mama and Kambili or Mama and Sisi. Their clearing is
sequel to Mama’s poisoning of Eugene and Jaja taking the blame.

26
3. Mama Beatrice’s miscarriages: Mama Beatrice confesses to haven had several
miscarriages all due to the maltreatment by her ‘dearest’ husband. As has already
been stated, her husband represents the confused state of the colonized African.
His wife’s miscarriages represents the numerous plans and ideas that are
prematurely aborted or miscarried in African due to political instability and the
indiscriminate conflict situation.

4. Purple: that the writer is fascinated with colours is evident not only in this text of
hers. For instance in this text alone she uses pink, green, blue, black etc. the use
of these different colours can possibly symbolize the multiracial nature in which
Africa has become. The hibiscus at Enugu are not purple but red, those symbolize
hybridity of Eugene or the subjectivity and masochism of Mama Beatrice. On the
contrast, those at Nsukka are purple in color; they symbolize the originality and
steadfastness of auntie Ifeoma and her father.

5. Hibiscus: this flower or plant is a representation of hope. It is worthy of note that

they were not planted only at Nsukka but Kambili mentions that at their house,
they have some planted. Those hibiscus plants push out sleepy buds, are often cut
or yanked at. But the ‘Purple Hibiscus’ at Nsukka is often nurtured and protected
from unusual puckers. The yanking of the flowers at Enugu and the protection of
similar flowers at Nsukka is representative of the treatment that both
environments mets out on its residents.

6. Rain: it is symbolic of hope.

27
 CHAPTER EIGHT - STYLE OF WRITING

The writer adopts the first person subjective narrative voice where the narrator
functions as a character in the text. In this instance she is the main character and the
story revolves around her family. Though told from her perspective, words of other
characters are put in quotation marks to differentiate them from those of the heroine.
For instance, “And the priest keeps touching my mouth and it nauseates me” Jaja said.
(pg. 14), “Papa-Nnukwu, are you comfortable?” Amaka asked (pg.92).

In her analysis of Purple Hibiscus, Akowuah (2012) identifies other writing styles
peculiar to Adichie. These include the following:

Firstly, the narrator taking part in events in the story as evidenced in the statement,
“Papa started the rosary as we drove onto the express way’’(pg.62) , “we left Abba right
after New year’s ’’ (pg.111). From these statements, Akowuah asserts that the narrator is
actively involved in the happenings in the story. At a point, she (i.e. narrator) withdraws
from the other characters to give her observations but then again comes back to be
identified with the rest of the characters. Haven withdrawn from the other characters,
the narrator engages in introspection. Examples of introspection used by the narrator in
the novel are: “when I thought of heaven as a child, I visualized Papa’s room, the
28
softness, the creaminess, the endlessness”, (pg.41), “I thought about her, too, on
Monday, as Papa drove me to school”, (pg. 44) and “I wondered what questions they
were and if Father Benedict, too, had those questions”, (pg.178).

Also, Akowuah cites instance where the narrator gives her own opinion in the novel. An
example is found in the statement “I knew something was wrong right away because it
was papa who always placed the call’’, (pg.290). Here, the narrator does not only say
that something happens but also expresses her opinion to buttress the possibility that
something might have happened. Another instance is ‘‘I wondered if it was irritation
that made her lower her eyebrows’’. It is necessary to pay attention to the fact that the
narrator’s opinion is often what goes on in her mind and that which is not known to the
other characters but the reader. In drama this is called a soliloquy. This is the situation
where a character on stage expresses his inner thoughts which are only known to the
audience and not the other characters.

Again, Akowuah mentions cases where the narrator speaks on behalf of other characters
as seen in: “we didn’t need them; our bags and brown leather sandals were still new,
only a term old”, the narrator here speaks on behalf of her brother, Jaja. Since the
narration is done by one person, the narrator speaks on behalf of the other characters.
In the statement, “inside the market, we shrugged off traders who pulled us along the
dark passages”. The narrator explains the reaction of the other characters in the novel.

In addition to the points raised above, Akowuah adds that the narrator in Purple
Hibiscus is a witty observer who creates humor in the novel. For instance, she describes
Amaka as, ‘‘in her white lacy bra and light blue underwear, she looked like a Hausa goat:
brown, long and lean’’, (pg. 117). In her description of Ade Coker, Kimbili says, “He
looked like a stuffed doll, and because he was always smiling, the deep pimples in his
pillowy cheeks looked like permanent fixtures, as though someone had sunk a stick into
his cheeks”,(pg.56). The description of these characters is dint with a mockery.

All the above just discussed are features of modern narratology, where the narrative in
attempt to depict life distorts narrative time in fiction. The paramount aim of which is
realism.

29
 CHAPTER NINE - DICTION

The narrative is written from the perspective of a fifteen year old girl, as such language
use is colloquial, in other words every day English, and as such the words and
expressions used are very simple illustrative of a narrative coming from fifteen year old.

Contracted forms and short sentences also abound in the text. All these add to the
informality of the texts, as society usually use the informal language as the setting of the
novel depicts thereby enhancing the realism in the text.

30
 CHAPTER TEN - CONFLICT

The key conflict in the text bothers on two key issues:

1. The interpretation and for that matter, the misapplication of one belief system
versus the interpretation, and for that matter, the application of another belief
system. The focal point in the conflict is “love your neighbor as yourself” and how
the agent of each system understands and applies this rule. Eugene is one agent,
his father is the other.

2. Extremism (Subjectivity) versus Liberalism (objectivity). Eugene exhibits

extremism and takes an entrenched position in his belief system. He applies this
ruthlessly to his wife and children at home, and even to his father whom he
refuses to have anything to do with. The result of his practice is evident in the way
he dies and how his children become timid. Auntie Ifeoma on the other hand,
approaches issues in a liberal and objective way. The love and care she gives to
her father are unconditional. She is compassionate towards her children and
those of her brother. She allows her children freedom to explore and learn to be

31
 independent. Again, this second issue can be viewed in the context of patriarchy
on one hand which is harsh, intolerant and domineering and feminism on the
other, which is subtle, compassionate and accommodation. Eugene represents
patriarchy while Auntie Ifeoma represents feminism. She can be taken for a foil
to Eugene.

CHAPTER ELEVEN - GLOSSARY

In compiling the glossary of words, The Longman Dictionary of Comptemporary English

(1978) was an invaluable assert. In other cases, the internet was also consulted. Below is
an assembly of few words and expressions as found in the text:

Grimace: to make a expression of pain, annoyance which makes the face look
unnaturally twisted

Unction: the act of putting oil on a person as a religious ceremony, especially in the
Catholic Church at the end of life.

Communion: - A group of people or religious organization having the same religious

beliefs.

32
Holy Communion: refer to the religious service in protestant churches in which bread
and wine are shared in a solemn ceremony as a sign of Christ body and blood in
remembrance of his death; the Eucharist.

Mass: a piece of music written specially for all the main parts of the mass i.e. Christian
religious services as used in catholic and orthodox churches.

Wafer: flour, sugar etc. cooked in the form of a vey thin cake used in the Christian
religious ceremony if holy communion.

Missal: a book containing the complete religious service during the year for mass used
in the Roman Catholic Church

Figurines: a small ornamental human figure made of baked clay or cut stone.

Sequin ( + or - ed): a very small flat round shiny ornament of metal or plastic used for
sewing onto a piece of clothing (often over a large area) for ornament.

Credo: the third part of the Christian religious service called the mass, especially when
performed with music.

Kyrie: a prayer for God’s mercy, which is the first part of the religious service called the
Mass

CHAPTER TWELVE - CONCLUSION

The art exhibited in Purple Hibiscus is beyond comprehension. This work set out to
analyze the plot, characters, themes, setting, conflict, language use, style of writing etc.
There is no doubt that all these aspects of the novel has been thoroughly explored in this
piece. It is hoped that this work will be an invaluable assert to future researchers on the
novel under consideration. The beauty of the text lies in the fact that one is able to
return to it overly and enjoy at each time. No wonder the writer has had so much
acclamations and awards.

33
 WORKS CITED

Adichie, N. C (2006). Purple Hibiscus. Farafina. Lagos, Nigeria

(2009). The Thing Around Your Neck, Farafina. Lagos. Nigeria

(2006). Half of a Yellow Sun, Farafina, Lagos. Nigeria

(2013). Americana, Farafina, Lagos. Nigeria

Akowuah, M.A. (2012). A Critical Analysis of Chimamanda Ngozi Adichie’s Purple

Hibiscus. An unpublished project work submitted at Kwame Nkrumah Universty

of Science and Technology.

Aristotle. (1967) Poetic. Translated with introduction and notes by Gerald F.

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 Else. Michigan: Ann Arbor Paperbacks.

Defoe, D. ( Reprint, 2008). Robinson Crusoe. UBSPD. New Delhi.

Osei-Boakye, E. (2011). The Literature Review of the Upbringing of Children in Purple

Hibiscus

by Chimamanda Ngozi Adichie. An Unpublished project work submitted at

Central University.

The Dictionary of literary Terms. Coles Publishing Company Ltd. Toronto, Canada.
(1963)

Paul . P. (edi. In chief) (1978). The Longman Dictionary of Comptemporary English.

Charles McGregor (Publishing Administration)

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