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The next one may be worse.
The trouble with writers is that they will often refuse to live by such rationality.
First published in New Letters, vol. 40, Kansas City, October 1973; subsequently in Morning Yet on Creation Day, Doubleday Anchor Books, 1975.
WRITING OF THE KIND I DO is relatively new in my part of the world and it is too soon to try and describe in detail the complex of relationships between us and our readers. However, I think I can safely deal with one aspect of these relationships which is rarely mentioned. Because of our largely European education our writers may be pardoned if they begin by thinking that the relationship between European writers and their audience will automatically reproduce itself in Africa. We have learnt from Europe that a writer or an artist lives on the fringe of society—wearing a beard and a peculiar dress and generally behaving in a strange, unpredictable way. He is in revolt against society, which in turn looks on him with suspicion if not hostility. The last thing society would dream of doing is to put him in charge of anything.
All that is well known, which is why some of us seem too eager for our society to treat us with the same hostility or even behave as though it already does. But I am not interested now in what writers expect of society; that is generally contained in their books, or should be. What is not so well documented is what society expects of its writers.
I am assuming, of course, that our writer and his society live in the same place. I realize that a lot has been made of the allegation that African writers have to write for European and American readers because African readers where they exist at all are only interested in reading textbooks. I don’t know if African writers always have a foreign audience in mind. What I do know is that they don’t have to. At least I know that I don’t have to. Last year the pattern of sales of Things Fall Apart in the cheap paperback edition was as follows: about 800 copies in Britain; 20,000 in Nigeria; and about 2,500 in all other places. The same pattern was true also of No Longer at Ease.
Most of my readers are young. They are either in school or college or have only recently left. And many of them look to me as a kind of teacher. Only the other day I received this letter from Northern Nigeria:
Dear C. Achebe,
I do not usually write to authors, no matter how interesting their work is, but I feel I must tell you how much I enjoyed your editions of Things Fall Apart and No Longer at Ease. I look forward to reading your new edition Arrow of God. Your novels serve as advice to us young. I trust that you will continue to produce as many of this type of books. With friendly greetings and best wishes.
Yours sincerely,
I. BUBA YERO MAFINDI
It is quite clear what this particular reader expects of me. Nor is there much doubt about another reader in Ghana who wrote me a rather pathetic letter to say that I had neglected to include questions and answers at the end of Things Fall Apart and could I make these available to him to ensure his success at next year’s school certificate examination. This is what I would call in Nigerian pidgin “a how-for-do” reader and I hope there are not very many like him. But also in Ghana I met a young woman teacher who immediately took me to task for not making the hero of my No Longer at Ease marry the girl he is in love with. I made the kind of vague noises I usually make whenever a wise critic comes along to tell me I should have written a different book to the one I wrote. But my woman teacher was not going to be shaken off so easily. She was in deadly earnest. Did I know, she said, that there were many women in the kind of situation I had described and that I could have served them well if I had shown that it was possible to find one man with enough guts to go against custom?
I don’t agree, of course. But this young woman spoke with so much feeling that I couldn’t help being a little uneasy at the accusation (for it was indeed a serious accusation) that I had squandered a rare opportunity for education on a whimsical and frivolo
us exercise. It is important to say at this point that no self-respecting writer will take dictation from his audience. He must remain free to disagree with his society and go into rebellion against it if need be. But I am for choosing my cause very carefully. Why should I start waging war as a Nigerian newspaper editor was doing the other day on the “soulless efficiency” of Europe’s industrial and technological civilization when the very thing my society needs may well be a little technical efficiency?
My thinking on the peculiar needs of different societies was sharpened when not long ago I heard an English pop song which I think was entitled “I Ain’t Gonna Wash for a Week.” At first I wondered why it should occur to anyone to take such a vow when there were so many much more worthwhile resolutions to make. But later it dawned on me that this singer belonged to the same culture which in an earlier age of self-satisfaction had blasphemed and said that cleanliness was next to godliness. So I saw him in a new light—as a kind of divine administrator of vengeance. I make bold to say, however, that his particular offices would not be required in my society because we did not commit the sin of turning hygiene into a god.
Needless to say, we do have our own sins and blasphemies recorded against our name. If I were God I would regard as the very worst our acceptance—for whatever reason—of racial inferiority. It is too late in the day to get worked up about it or to blame others, much as they may deserve such blame and condemnation. What we need to do is to look back and try and find out where we went wrong, where the rain began to beat us.
Let me give one or two examples of the result of the disaster brought upon the African psyche in the period of subjection to alien races. I remember the shock felt by Christians of my father’s generation in my village in the early 1940s when for the first time the local girls’ school performed Nigerian dances at the anniversary of the coming of the gospel. Hitherto they had always put on something Christian and civilized which I believe was called the Maypole dance. In those days—when I was growing up—I also remember that it was only the poor benighted heathen who had any use for our local handicraft, e.g., our pottery. Christians and the well-to-do (and they were usually the same people) displayed their tins and other metalware. We never carried water pots to the stream. I had a small cylindrical biscuit-tin suitable to my years while the older members of our household carried four-gallon kerosene tins.
Today, things have changed a lot, but it would be foolish to pretend that we have fully recovered from the traumatic effects of our first confrontation with Europe. Three or four weeks ago my wife, who teaches English in a boys’ school, asked a pupil why he wrote about winter when he meant the harmattan. He said the other boys would call him a bushman if he did such a thing! Now, you wouldn’t have thought, would you, that there was something shameful in your weather? But apparently we do. How can this great blasphemy be purged? I think it is part of my business as a writer to teach that boy that there is nothing disgraceful about the African weather, that the palm tree is a fit subject for poetry.
Here then is an adequate revolution for me to espouse—to help my society regain belief in itself and put away the complexes of the years of denigration and self-abasement. And it is essentially a question of education, in the best sense of that word. Here, I think, my aims and the deepest aspirations of my society meet. For no thinking African can escape the pain of the wound in our soul. You have all heard of the “African personality”; of African democracy, of the African way to socialism, of negritude, and so on. They are all props we have fashioned at different times to help us get on our feet again. Once we are up we shan’t need any of them anymore. But for the moment it is in the nature of things that we may need to counter racism with what Jean-Paul Sartre has called an anti-racist racism, to announce not just that we are as good as the next man but that we are much better.
The writer cannot expect to be excused from the task of re-education and regeneration that must be done. In fact, he should march right in front. For he is, after all—as Ezekiel Mphahlele says in his African Image—the sensitive point of his community. The Ghanaian professor of philosophy, William Abraham, puts it this way:
Just as African scientists undertake to solve some of the scientific problems of Africa, African historians go into the history of Africa, African political scientists concern themselves with the politics of Africa; why should African literary creators be exempted from the services that they themselves recognize as genuine?
I for one would not wish to be excused. I would be quite satisfied if my novels (especially the ones I set in the past) did no more than teach my readers that their past—with all its imperfections—was not one long night of savagery from which the first Europeans acting on God’s behalf delivered them. Perhaps what I write is applied art as distinct from pure. But who cares? Art is important, but so is education of the kind I have in mind. And I don’t see that the two need be mutually exclusive. In a recent anthology a Hausa folk tale, having recounted the usual fabulous incidents, ends with these words:
They all came and they lived happily together. He had several sons and daughters who grew up and helped in raising the standard of education of the country.1
As I said elsewhere, if you consider this ending a naïve anticlimax then you cannot know very much about Africa.
Leeds University, 1965
First published in the New Statesman, London, January 29, 1965; subsequently in Morning Yet on Creation Day, Doubleday Anchor Books, 1975.
ONE OF THE MOST critical consequences of the transition from oral traditions to written forms of literature is the emergence of individual authorship.
The story told by the fireside does not belong to the storyteller once he has let it out of his mouth. But the story composed by his spiritual descendant, the writer in his study, “belongs” to its composer.
This shift is facilitated by the simple fact that, whereas a story that is told has no physical form or solidity, a book has; it is a commodity and can be handled and moved about. But I want to suggest that the physical form of a book cannot by itself adequately account for the emergent notion of proprietorship. At best it facilitates the will to ownership which is already present. This will is rooted in the praxis of individualism in its social and economic dimensions.
Part of my artistic and intellectual inheritance is derived from a cultural tradition in which it was possible for artists to create objects of art which were solid enough and yet make no attempt to claim, and sometimes even go to great lengths to deny, personal ownership of what they have created. I am referring to the tradition of mbari art in some parts of Igbo-land.
