2. Comparison in Terms of Purpose 2.1. Achebe: To Denounce Heart of Darkness Chinua Achebe redefined our way of reading Conrad’s Heart of Darkness. Indeed, while focusing on the description of Africa and its people, the Nigerian writer laid serious charges against the book for its racist stereotypes and highlighted the colonizer’s oppression of the natives. In truth, thirty-four years after his first delivered public lecture “An image of Africa”, excoriating the book, he spoke against it again in an interview with Robert Siegel, an American journalist in NPR radio, where he argued that the novella is only the product of “a seductive writer and who could pull his reader into the fray”.
Author also emphasized on the need to raise the significant question about how ecocritics will continue to define ecocritical theory and practice. It calls upon the issue which involves the concept of speaking or nature or to determine how to let nature voice speak for itself by taking int o consideration Achebe’s novel Arrow of God. Chinua Achebe: The Man and His Works (2006) by Ure Mezu is a book which assess Chinua Achebe as a person, a writer and the inaugurator of the literary tradition of cultural nationalism. This book is a compilation of the essays from leading Diasporic African writers. Things Fall Apart- Multiple Critical perspectives (2009) by Chinua Achebe is a book in which Achebe himself discusses about different issues put forward in through his novel.
Craig McLuckie has discussed the structural coherence of the play (2004). However, national identity which is going to be examined in this study has been ignored. This paper deals with the endeavour of Soyinka as a postcolonial writer to emphasize the importance of reconstructing the history of his nation which has been savagely distorted by the colonizers. Soyinka investigates the past of his country in order to probe the customs, mores and myths adopted by his people. The play under study exhibits the traditions embraced by the Nigerians as a means of constituting their national identity.
This adds to their noteworthiness in the Nigerian culture to understand the complexity of the people and their rich history, which has been passed down to numerous generations. The White Tiger’s author, Aravind Adiga, is an Indian-born author and journalist who published his Booker Prize winning novel in 2008 with an “attempt to catch the voice of the men you meet as you travel through India — the voice of the colossal underclass.” Adiga wrote The White Tiger in hopes to record the “continuous murmur or growl beneath middle-class life in India” . Adiga portrays the nearly impossible ascent towards the higher classes of India 's social ladder through the story of Balram 's journey as he steals, murders and bribes his way into becoming a successful entrepreneur. The novel incorporates dark
There is this perceived need to stand up for African and other previously colonized indigenous cultures. In this project, I endeavour to critically analyse Chinua Achebe's exploration of colonialism and its impacts on the African society, particularly referring to his first novel, his seminal work, Things Fall Apart. The Igbo society, as depicted in the novel, going through the throes of change due to colonialism becomes symbolic of the entire Africa itself. Analysing the novel closely, I shall look into the contradictory sets of critical views that have come the writer's way, where some critics look at his novel as a simple depiction of a certain society without providing any critique whatsoever while the others appreciate this very style of writing as critiquing the hitherto set Western ideas regarding literary works and their reception. I have also tried to understand Achebe's novel better by studying his non-fictional discourse on colonialism--- essays and interviews, for instance, which have been discussed further in the chapters mentioned.
The excerpt states that the outbreak of the plague currently exiles and imprisons the town of Oran, and its close gates recommended by government officials leave many people separated from their love ones and also leave a sense of imprisonment within the town itself. However, right before this feeling of exile surrender, people of Oran were living their lives as they normally do, pretending that nothing is wrong until the death toll of the plague victims spikes sharply upward leading to the closing of the town gates and quarantined. Father Paneloux, a jesuit has given a sermon asserting that the plague is a punishment send by God because the citizens has been sinful and scorned God. Like an occupied town, the plague makes Oran a microcosm of Camus’ absurd universe, which is a philosophical view that states that the world is absurd and meaningless, there is no God or cosmic order, and that human beings are doomed to suffer and die. The section I picked to work with is interesting because as a reader it makes you think or question the meaning
Gabriel Okra presents a vivid account of a fictional place in West Africa where the customs depicted and the language used is unmistakably of West Africa. Looking at the presentation of myth and folklore in the novel, it can be said that despite the influence of the colonizer’s language, religion education and way of life on the natives of the land, yet the colonized have their own staunch notions and beliefs which are not forgotten. In the novel The Voice, the messengers set forth towards
They lived through 400 years of seizures through sales abroad, resettlement and forced removal from their towns, to be taught the conquerors religion or to add to his wealth and ease. Existing native leaders were killed or stripped of their power; they no longer had social structures on which they depended. Locals were subjected to forced labour known as Encomiendia. The political system was destructed and the local region was outlawed but the practice of the native religion underground by Spanish persecution also brought the Native Americans closer. The Mayan empire later collapsed and
Such was the conventional method by which belligerent gentlemen feuded in Cairns, via pseudonymous letters in local newspapers. Resolved to first alleviate the nuisance and afterwards contemplate the identity of his antagonist, he hurried to Sandy Gallop and uncovered the source of the emanation. Evidently, some scoundrel poisoned a goat and abandoned the carcase to rot, thereby causing alarm to the equine denizens of town and besmirching the inspector's character. He hauled the dead billy further into the swamp. On Tuesday, 5th September, he returned, resolved to unearth clues to the goat exterminator's identity, but instead of a killer, he located another body.