Saturday, 30 April 2016
Tragic Hero
Achebe has intentionally adapted the conventions of the tragic hero archetype to Okonkwo, the main character in Things Fall Apart. Okonkwo reflects the downfall of the Igbo tribe when the missionaries came to Umoufia and took over their community. Things Fall Apart is considered a tragedy relative to the upsurge of Western expansion and colonization within the African continent. Throughout the novel, we experience how Okonkwo develops his sociopolitical position within Umuofia's tribal community. Their culture evolved a complex hierarchical structure which divides the Igbo people in distinct groups according to their wealth, age, gender and willpower. Okonkwo belonging to the top chiefs of Umoufia and having earned the highest title for his courage and arrogance, is the ultimate product of their society.
Monday, 25 April 2016
Guidebook Igboland
Exploration Igboland – Deepen into the beliefs of the Igbo and discover your benevolent
chi
A land that appreciates the death as much
as the living – Igboland
Today I am telling you the remarkable story
of my latest encounter significant to our rich cultured globe; my discovery of
Igboland along the Niger River. As a western, my curiosity and passion for the
African continent and its diverse ethnic communities has brought to the
Southeastern community named Igboland. Prior to my arrival, my understanding
and perception of the cultural values and beliefs of the Igbo people was
limited. To be truly accurate in your portrayal of a certain culture, one will
have to have experienced their lifestyle to understand the traditions they
share. It is my honor today to elaborate and educate those who will be visiting
the land of the Igbo people regarding diplomatic purposes. The western world
opposes the Igbo in many different cultural aspects; therefore I’ll be
presenting this guidebook to evoke equal respect, greater understanding and
appreciation for their way of living.
There are a few important factors to take
into account of when it comes to establishing prosperous diplomatic
relationships with the Igbo people. First of all it is inaccurate to speak of
the Igbo as a single people; there are over two hundred distinct groups with
slight variations in dialect and customs. Sociopolitical organization is very
important to undertake any initiatives within an Igbo community. Further more,
one should also be aware of their religious composition and practices in order
to prevent cultural misinterpretations and future conflict.
The social and political situations within
Igboland expose complex structures with a lack of centralized political
constructions. The Igbo lived in autonomous villages and towns ruled by their
elders. However, there were some exceptions too: the Igbo lived under the
essence of patrilineages. Patrilineages are lineage groups organized along
lines of descent from father to son. It is very important to acknowledge that
relationships within the Igbo community are formed through blood ties, whereby
each person traced his or her descent to three groups; the smallest social unit
uno (natural family with a father,
mother and children), then you have the umunna
(a group of houses) and finally the highest territorial authority the obodo (a group of lineages forming a
village). Without this comprehension it is unclear to a western democratic
citizen - like me - to identify the headman (onyisi) of each town and thus recognize the division of power
amongst each town or village. The many towns within Igboland did not interact
amongst each other and wars often broke out when the towns failed to pay equal
respect towards each other.
The government of the Igbo was based on the
five most important cross-cutting institutions regulating the principles of
direct participation in the government. The council of elders, the age-groups,
the acquisition of titles and the council of chiefs, the women’s association
and the secret societies form the essence of the Igbo society. As a diplomat
you should be fully aware of these structural terms in order to approach the
leader of an Igbo town or village and discuss any diplomatic matter.
Council of elders à Matters
of dispute amongst lineage members were discussed at the meetings of its
elders, ndisi, with the assistance of
the adult members of the lineage. The elders obtained their authority due to
their reputation as the oldest representative of the founding ancestors within
each town. However, the elders would never act without the approval of lineage
members and mutual consensus.
Age-groups à The
age-group association, known as the ogbo,
consisted of men and women all of the same age. If you were born within a few
years of each other in a town you belonged to the same age-group, men and women
associations were held separate. The age-groups had specific names significant
to an event that occurred during their birth. They were also quite purposeful as
it automatically formed a system to assign special duties and responsibilities
to the different segments of the community, in accordance with the principle of
seniority. Each age-group promoted respect to the once of above them, with the
aim to earn the same respect once their age-group advanced to higher grades. In
addition, age-groups were known to support life-long friendships and close
bonds.
Acquisition of titles and the council of
chiefs à Within the Igbo community personal achievement was highly rewarded
though prestige titles. The men who earned these titles were then acknowledged
as great men or chiefs and were expected to showcase their community to
outsiders. Social advancement is a concept that is taught early to children so
they could learn how to become a powerful chief. They were aware of the
consequences if one failed to progress beyond junior titles; they were given a
humiliating name such as agbala
(meaning ‘woman’) and were buried without dignity. Status attainment was
clearly linked to the acquisition of wealth through hard work. The highest
title attainable was ozo and to
acquire this position you have to take ownership of all the junior titles and
discharge all the duties assigned to members of the junior title groups. Initially
the Igbo people did not believe any man could inherit immortality, except for
those who’ve earned the title ozo.
With those came the gift immortality and that person was no longer an ordinary
human but a god.
As a colonist, it was very important to be
aware of these social hierarchies in order to attain the values of their
culture. Each town contained an ozo
and a agbala, which meant my
knowledge upon the values of their culture became quite extensive.
Women’s association à In addition to the title acquisitions within the male society,
women also had their own age-group associations and title associations that
complemented those of the men. Women were often given the possession of
superior spiritual healing. And headed many of the traditional cults and shrines.
Women were also rewarded wealth through trading, farming or weaving and were
treated as ndi ogalanya (meaning a
wealthy person). Like the men, women are also exposed to the concept of social
advancement. However, they learned that marriage, hard work and membership of a
certain association enables them to participate fully in the Igbo society. The
most prestigious woman association is the omu;
only those who had enough wealth to pay for the initiation ceremonies were
admitted. The members of the omu were
allowed to attend meetings of the councils of chiefs and participated in
discussions affecting welfare of the citizens. “Igbo women’s associations
upheld gender balance and equality. Their political and social activities were
very useful, though men occasionally felt they were contentious.”
Secret societies à It
was hard to explore the secret societies within Igboland as the women and men
who joined them did not want to expose any information about this secretive
organization. However, they do have an important function within the Igbo
communities when it comes to judicial matters; masked ancestors might come
forward to pronounce the verdict. As a diplomat it is very important to take
into account of secret societies when you are approaching a sensitive topic
amongst the chiefs of the towns. There will always be someone who is watching
and observing you.
To seek mutual respect from the Igbo people,
your awareness of religious customs and rituals is essential. Their beliefs
regarding life, shines and gods differs noticeably from our western culture.
The Igbo people have strong beliefs in the existence of multiple functioning
gods and the Supreme Being (Chukwu).
The Chukwu is the origin of all
things and lives far away in the atmosphere.
- · The names of the Igbo people reflect the beliefs of there culture.
- · Everything is attributed to the will of god, nothing happens by chance.
- · Shrines of worship were used to represent Chukwu because no one knows what he looks like.
- · The Igbo also believed in the existence of Ekwensu; the equivalent of Satan.
- · Rivers, streams, lakes and rain had life-sustaining qualities, and symbolized purity, cleanness, coolness, freshness, fertility and longevity. These were called the water spirits.
- · They believed in a personal god; chi, which is similar to the Christian concept of a guardian angel.
- · Their entire religious system of the Igbo people revolved around the idea of birth, death and reincarnation.
Saturday, 16 April 2016
Most Meaningful Takeaway | Chinua Achebe
In the interview with Chinue Achebe on the 2nd of August in 2000, he revealed various perspectives on a series of critical question which truly opened my eyes on the behalf of foreign literature with regards to the impacts of former colonized countries. It was a very insightful interview to read and to acknowledge Achebe's aim to give voice to the unheard African stories expressed in their native literature. He discusses the negative influences of American and European pop cultures in modern day literature in context of the danger of a single story; these cultures have the ability and power to publish books and stories in favor of their social status but also portray other cultures in a bad light. Africa still carries an adverse reputation due to the abiding spread of American and European stories concerning the harsh impacts of colonization to justify their imperial attitudes from the past. Achebe has made me realize that it is important to recognize the essence of multiple viewpoints and to disregard our shared prejudices, also to view a people as they are in full context to their derivation along with all their cultural beliefs. The following quote is significant to this realization and summarizes the substance of Achebe's objective to achieve a universal civilization: "And this is really what I personally wish this century to see -- a balance of stories where every people will be able to contribute to a definition of themselves, where we are not victims of other people's accounts."
Wednesday, 13 April 2016
'Quit India' Political Speech | Paper One
The
preeminent leader of the Indian independence movement in British ruled-India
Mahatma Gandhi presented the Quit India
speech on the 8th of August in 1942 calling for abiding support in his case to resolve
an Independent India. His speech, as most political speeches, contains decisive
rhetoric reinforcing the message he is imposing onto his audience; gaining
their votes in favor of his manifestation to achieve peace amongst the British
and the Indians disregarding British Imperialism. Gandhi is able to persuade
his audience by the use of various rhetorical devices influencing the urgency
of the mood and tone of the speech, achieving a meaningful takeaway to his case
by implementing allusions and metaphors, and lastly executing a strong
consistent style and structure which enforces his audience to focus.
Gandhi
intensifies the tone and mood of the speech by using highly personal diction and
evokes a sense of urgency, which encourages his audience to undertake action
and acknowledge the essence of shared responsibility and collaboration. The
mood that is created through the imperative mode calls for urgency and
undertaking. Gandhi uses the rhetorical device metanoia to express his respect
towards the British people. He wants to accentuate the fact that British people
are great friends to him and that this is completely irrelevant to the issue
regarding British imperialism in India. Gandhi achieved this objective by
recalling this statement in a stronger and more powerful manner to persuade his
audience that peace and respect are the two key elements to attain the goal of
a substantive India. He is hereby also able to stress the urgency in which he
imposes his manifestation; he wants to resolve to peace as fast as possible. In
addition, Gandhi uses anastrophe in his speech to lend emphasize on his aim to
achieve freedom without the use of violence but with the ideal of achieving
equal freedom.
Gandhi
is also explicit when it comes to shaping meaning in his speech: he uses the
rhetorical device metaphor to evoke empathy amongst his audience in his case to
strive for non-violence, he said: ‘when the earth is being
scorched by the flames of Himsa and crying for deliverance’. Gandhi is a historical phenomena due to
his incredible mindset in which he promoted peace and equal respect. The second
paragraph following the introduction, Gandhi uses the rhetorical device
allusion provoking a sense of emotion amongst his audience, as he recalls his
aspirations in life and reassures his audience that he strives harder in his
case to peace. This emotional pull also derives from the device pathos, in
which Gandhi is able to attract compassion from his audience in addressing his
case to end all violence. Gandhi refers to the witty knowledge of God, which means
he uses allusion to seek compassion from is audience. He implicates God as the
holy father of Ahimsa and all the positive attributes in life, which is
extremely useful in his attempt to free India: religion is very important in
their culture and serves as the covenant between the Indians. Furthermore, Gandhi
is a man who treats everyone in equal respect; he is not to befall as
aggressive or unkind. He remains this reputation by implementing metaphors such
as this one: ‘cutting off the friendly hand that is stretched out to
help them’. Gandhi does not
want to sound very harsh in his view points regarding India’s current struggle
to become an independent nation, he does not want to place the British in a bad
perspective.
The
structure and style of the speech cleverly contributes to persuading the
audience to treat each other with equal respect and eliminate hatred towards
the British people to aim for an independent India. Gandhi implements the
rhetorical device metabasis, which is originally used to lead in a transitional
summary. However Gandhi uses metabasis in his introduction to exact the
attention of his audience. He is also very conscious of his diction: he uses
personal pronouns suggesting a direct connection to his audience, invoking a
sense of collectivity and shared responsibility. Hereby we can identify his
audience to be the people of India who stand by his side supporting non
violence, as he says “Before you discuss the resolution” suggesting the
addressed audience is eager to impose on possible resolutions after Gandhi has
shared his point of view on the case. In context of Gandhi’s roots, he is
encouraged to include traditional diction to provoke credibility (ethos)
amongst his audience, especially considering his audience includes the
population of India who praise him. Ahimsa means ‘do not harm’ and
‘compassion’, so by promoting this aspiration Gandhi is able to gain moral
support and ethical appreciation to his attempt to restore peace amongst the
Hindus and the Muslims but also strive for an independent India. Also, Gandhi
is well aware of his word choice; he uses fancy words because audience has
grown to global beholders meaning his speeches should carry a sense of
sophistication.
There
is excessive use of conjunctive adverbs present within Gandhi’s speech to
insert a break, which encourages the public to absorb his knowledge. In
addition, the substantial use of punctuation, especially the comma, supports
the pace of the speech: it causes the speech to be more rhythmic and dramatic.
The content of the speech is very important in order to activate the audience
in voting for a resolution. The pauses created due to conjunctive adverbs and
commas enforce the audience to take note of the phrase previous and preceding
lines.
In
conclusion, Gandhi approached his audience in an urgent mood and tone to
activate and motivate the Indians to strive for an independent India, acquiring
this goal without the use of violence or hatred towards the opposition. At the
same time, Gandhi also acquired sensibility and trigger emotion amongst his
audience by using allusions and metaphors persuading them to vote for an
independent India. Lastly he executed a strong and consistent style and
structure which enforced his audience to focus on the message Gandhi send out.
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