University of Baghdad

College of Languages

English Department

Language and Decolonization of the Mind in Things Fall

Apart Novel

By Ahmed Shaker

Literary Criticism

December 5, 2023
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Introduction

Ngugi Wa Thiong'o is a Kenyan playwright, author, and educator who specializes in African

novels. At the age of 29, he gained critical acclaim as a writer after the release of his debut book.

James T. Ngugi is the nickname he uses to publish his writings. One of Thiong'o's most

significant novels, A Grain of Wheat, was published in 1967. Thiong’o promoted African

literature at multiple international conferences, and Decolonizing the mind is one of the most

influential books in dealing with colonialism effects on African languages. Over a 20-year span,

he also published six more novels. In addition to Northwestern, Yale, Amherst, and Oxford,

Thiong'o has taught at several other American and British universities. For now, he works as an

instructor at the University of California, Irvine. (Lanum)

Chinua Achebe was born in 1930 in Nigeria. He graduated from University College, Ibadan,

and was raised in the village of Ogidi, which was among the first locations of Anglican

missionary activity in Eastern Nigeria. Achebe is the author of over 20 books, including

collections of poetry, short stories, novels, and essays. Things Fall Apart, published in 1958, has

been translated into more than 50 languages and has sold over 10 million copies worldwide. It

portrays Igbo land’s pre-colonial lifestyle as well as the European invasion of the late 19th

century, and it is regarded as the quintessential English-language modern African novel and one

of the first to be widely praised by critics worldwide. Chinua Achebe was granted with multiple

honors from across the globe, such as the American Academy of Arts and Letters Honorary

Fellowship and honorary doctorates from over thirty colleges and universities. In addition, he

received the Nigerian National Merit Award, which is the country's highest honor for intellectual

achievement. His passing occurred on March 22, 2013. (Faal)

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Decolonizing the Mind: The Language of African Literature

The revolutionary book "Decolonizing the Mind: The Politics of Language in African

Literature" by Ngugi Wa Thiong'o questions the prevailing narratives that have long

marginalized African voices and experiences and are Eurocentric and American centric. The

main purpose of Thiong'o's book is to clarify his passionate plea for the decolonization of

African history, the destruction of damaging stereotypes, and the introduction of a fresh

viewpoint on the continent. Decolonizing the Mind is a powerful call to action that challenges

readers to join the group's endeavor to free Africa from historical distortions. It highlights the

people and continent's tenacity, cultural diversity, and resolve. By working together, we can help

ensure that Africa and its diverse people have a more fair and just future.

Wa Thiong’o contends that the Berlin Conference served as the precursor for linguistic strife

in Africa. Here, the vast African continent with its multitude of peoples, languages, and cultures

was divided up into different colonies by the capitalist powers of Europe. In terms of culture, this

resulted in the imposition of European languages, which led to the colonies eventually defining

themselves in terms of European languages (Wa Thiong’o, 4)

Wa Thiong’o asserted that language plays a role in all forms of colonialism, suppressing the

indigenous tongue and advancing the colonial one. He talks about the plantations in the

Caribbean where speaking African languages was forbidden and speaking them resulted in

hanging. He asserts that, looking back, you see the same views on language in countries as

different as Australia, New Zealand, Japan, South America, and Canada. Initially, colonial

powers use violence to seize control. After that, they have to enact an education program and
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enculturate everyone to put an end to any resistance. The bullet kills the physical body, but

language was the tool used to subjugate the spirit. (Wa Thiong’o, 8-9)

Children who spoke in the local tongue at Ngugi Wa Thiong'o’s school faced consequences

such as being caned or forced to wear a metal sign around their neck that read, "I AM STUPID"

or "I AM A DONKEY." It is clearly intentional dehumanization through humiliation. The signs

suggested ignorance on the part of the native language speaker rather than saying, "I BROKE

THE RULES." This is a crafty method of elevating the colonial tongue and demeaning the native

tongue. (Wa Thiong’o, 10)

According to Wa Thiong'o, language makes up the majority of culture, and culture plays a

significant role in the development of worldview. Language is therefore essential to our sense of

self and identity. The colonial subject's identities are confused and distorted by the imposition of

an alien language. The ridiculous illusion that native languages are the causes of division and the

colonial language is a unifying force is produced by colonialism.

According to Ngugi Wa Thiong'o, language acts as a channel for the past of those who speak

it. The nation's culture, values, and economic interests are conveyed through language. The ideas

we have of ourselves both individually and collectively are also influenced by language.

Language also captures the worldview of both its historical and contemporary speakers. The

"values by which we come to perceive ourselves and our place in the world" are thus conveyed

through language.

The colonized subject is cut off from their original identity and estranged from their own

language, culture, and history. Adopting the colonizer's language causes the colonized subject to

reject their own and feel more pride and kinship with the culture, history, and outlook that
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language carries. Native literature is disregarded and literature from the area written in the

colonial language is given the designation of indigenous literature. (Wa Thiong’o, 13-16)

Ngugi Wa Thiong’o brings the rich value inherent in native cultures and languages, as well as

their significance to identity and values, to our attention. According to him, it is enslavement for

someone to be able to speak every language in the world but not their own. Nonetheless,

empowerment comes from learning one's mother tongue and expanding upon it.
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The Implementations of African Language in Things Fall Apart Novel

The contemporary novel Things Fall Apart portrays Nigeria during a time of transition, when

there is conflict between two groups: those who uphold natural change and those who adhere to

traditional culture and way of life. Among them is Okonkwo, the novel's protagonist, who makes

an effort to uphold traditional norms and values. However, following the arrival of the western

colonists, the nation's traditional norms and values have gradually changed. In particular, the

younger generation has embraced this new wave of change, which has led to a kind of

competition between the older and younger generations. By taking his own life at the end of the

book, the protagonist Okonkwo symbolized the fate of those who are unable to change with the

passage of time.

Achebe’s exploration of language in Things Fall Apart:

 Proverbs: Imparting Igbo Wisdom and Values

Achebe expertly incorporates Igbo proverbs into the story, providing readers with a glimpse into

the cultural values and beliefs that influence the choices and actions of the characters. These

proverbs offer universal truths about human nature and society in addition to giving the story

more depth. For Example, in Chapter 1, Achebe introduces the stoic Okonkwo with the proverb,

"A man who has eaten his own yam does not ask for more." This proverb encapsulates

Okonkwo's self-reliance and his belief in earning his own success through hard work and

determination.

 Idioms: Enriching the Narrative with Igbo Expressions

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Idioms are a major part of Achebe's writing, giving the story layers of color and meaning. These

dialectal expressions, which have their roots in Igbo culture, provide us a better understanding of

the characters' motivations, thoughts, and personality. When describing Okonkwo's physical

strength, Achebe uses the idiom "to be as strong as a palm tree." This cultural metaphor conveys

Okonkwo's unwavering perseverance as well as his physical prowess.

 Metaphors: Evoking Imagery and Conveying Complex Ideas

Achebe uses metaphors to paint imaginative pictures and make difficult concepts approachable.

He uses everyday events to create metaphors that gives the reader a lens into Igbo culture. The

metaphor "a man is like a yam" serves as a touching commentary on the Igbo perception of

manhood. Just as the value of a yam is determined by its size and shape, a man's worth is judged

by his actions and achievements.

 Storytelling Style: Echoes of Igbo Oral Traditions

The extensive oral traditions of the Igbo people are reflected in Achebe's storytelling style. His

story is distinguished by its rich dialogue, character development, and use of traditional songs.

The first scene of the novel, which shows a heated wrestling match, is a perfect example of how

Achebe captures the spirit of Igbo storytelling. The scene reflects the value of oral traditions in

Igbo culture; it is full of humor, energy, and a sense of community.

 Hybrid Language: Bridging Cultures and Perspectives

Achebe made a conscious choice to preserve and communicate culture by incorporating Igbo

words and phrases into an English text. With a hybrid approach, he is able to present an authentic

Igbo perspective to a global audience while bridging the gap between African and Western

cultures. Igbo words like "fufu," "echi," and "obi" are used frequently in the book to give readers
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an understanding of the daily lives and customs of the Igbo people. By bringing the reader into

the characters' world, these words give the story more depth and authenticity.

Critical Insight on Achebe’s use of Igbo language.

 Kwame Anthony Appiah: In his book In My Father's House: Africa in the Philosophy of
Culture. Appiah discusses Achebe's use of hybridity, arguing that it represents a
productive approach to bridging cultural divides. He suggests that Achebe's incorporation
of Igbo elements into an English text allows him to both preserve Igbo culture and
engage with Western audiences

 Gayatri Chakravorty Spivak: In her essay, Can the Subaltern Speak? She questions the
possibility of authentic representation of marginalized voices, including those of
colonized people. She suggests that Achebe's attempt to represent Igbo culture through
English may be inherently limited by the power dynamics inherent in language.

 Edward Said: In his book Culture and Imperialism. Discusses the role of language in
colonial power structures. He argues that the use of English as a language of instruction
and literature can reinforce colonial hegemony and marginalize indigenous languages.
However, he also acknowledges the potential of hybrid forms of language, such as
Achebe's, to challenge and subvert colonial power dynamics.
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Conclusion

Ngugi Wa Thiong'o urges African authors to start penning works in their native tongues and to

ensure that these works are linked to the revolutionary movements of their people in order to free

them from the confines of their neocolonial societies. Like Fanon, he argues that when writers

start talking to the people instead of attempting to establish cultural creed in the colonizer's

language of a European tongue, they become the most dangerous to colonial powers.

Achebe uses Things Fall Apart to profoundly illustrate his point about the conflict between

colonialism and traditional African values through his skillful use of language. By using Igbo

expressions in English texts, he employs a hybrid approach to language that enables him to

produce literature that is both authentic and readable by a wide readership. Achebe explores the

universal themes of identity, tradition, and change while creating a vivid picture of Igbo culture

by proverbs, idioms, metaphors, storytelling techniques, and Igbo vocabulary.

Achebe is recognized for his creative and genuine approach to language, which has played a

significant role in popularizing Igbo culture throughout the world. Nonetheless, some critics have

expressed doubts regarding Achebe's consistent use of Igbo words and phrases as well as his use

of English. Notwithstanding these objections, Achebe's inventive use of language in Things Fall

Apart is still regarded as a significant accomplishment that has changed the literary landscape.
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Works Cited

Appiah, Anthony. In My Father’s House: Africa in the Philosophy of Culture. London, Methuen,

1992.

Chinua Achebe. Things Fall Apart. Anchor Canada, 1959.

Faal, Courtney. “Chinua Achebe (1930-2013)” Blackpast.org, 29 Mar. 2009,

www.blackpast.org/global-african-history/people-global-african-history/achebe-chinua-

1930/.

Lanum, Mackenzie. “Ngugi Wa Thiong’o (AKA James T. Ngugi)” Blackpast.org, 3 Dec. 2011,

www.blackpast.org/global-african-history/wa-thiong-o-ngugi-aka-james-t-ngugi-1938/.

Said, Edward W. Culture and Imperialism. London, Vintage, 1993.

Spivak, Gayatri Chakravorty. Can the Subaltern Speak? : Reflections on the History of an Idea.

Edited by Rosalind C Morris, New York, Columbia University Press, 2010.

Wa Thiong’o, Ngugi. Decolonizing the Mind: The Politics of Language in African Literature.

London, J. Currey; Nairobi, 1986.