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Journal articles on the topic 'Chinua Achebe'

Author: Grafiati
Published: 4 June 2021
Last updated: 25 January 2023

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1

Eckstein, Barbara J., and C. L. Innes. "Chinua Achebe." World Literature Today 64, no. 4 (1990): 687. http://dx.doi.org/10.2307/40147057.

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2

Sharabi, Leyla. "Chinua Achebe." Callaloo 25, no. 2 (2002): 496. http://dx.doi.org/10.1353/cal.2002.0100.

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3

BOOTH, JAMES. "Chinua Achebe." African Affairs 89, no. 357 (October 1990): 601–2. http://dx.doi.org/10.1093/oxfordjournals.afraf.a098347.

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4

Irele, F. Abiola. "Chinua Achebe At Seventy: Homage to Chinua Achebe." Research in African Literatures 32, no. 3 (September 2001): 1–2. http://dx.doi.org/10.2979/ral.2001.32.3.1.

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5

Bayeza, Ifa. "Remembering Chinua Achebe." Callaloo 36, no. 2 (2013): 223–25. http://dx.doi.org/10.1353/cal.2013.0117.

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6

Zahid, Sazzad Hossain. "Cultural Diversity in Igbo Life: A Postcolonial Response to Chinua Achebe’s Arrow of God." International Journal of Social Sciences 5, no. 23 (June 20, 2021): 69–89. http://dx.doi.org/10.52096/usbd.5.23.5.5.

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In his book Chinua Achebe, David Caroll (1980) describes the novel Arrow of God as a fight for dominance both on the theological and political level, as well as in the framework of Igbo philosophy. In Critical Perspectives on Chinua Achebe (1990), famous Achebe critics C. L. Innes and Berth Lindforts consider Arrow of God as a novel with conflicting ideas and voices inside each community with the tensions and rivalries that make it alive and vital. Another profound scholar on Achebe Chinwe Christiana Okechukwu (2001) in Achebe the Orator: The Art of Persuasion in Chinua Achebe's Novels assesses Arrow of God, which depicts a community under imminent danger of cultural genocide unleashed by agents of Western imperialism who have recently arrived in the indigenous society. However, the author in this study attempts to see Arrow of God as a postcolonial response to cultural diversity that upholds its uniting and cohesive force in Nigerian Igbo life. The goal is to look at how Achebe, in response to misleading western discourses, develops a simplistic image and appreciation that persists in Igbo life and culture even as colonization takes hold. This paper also exhibits how the Igbo people share their hardships, uphold their age-old ideals, celebrate festivals, and even battle on disagreements. This study employs postcolonial theory to reconsider aspects of cultural diversity among the African Igbo people, which are threatened by the intervention of European colonialism in the name of religion, progress, and civilization.
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7

Casimir, Komenan. "“Chike’s School Days”: An Autrebiography Verbalizing Chinua Achebe’s Early Schooling." International Journal of Social Science Studies 8, no. 6 (October 28, 2020): 103. http://dx.doi.org/10.11114/ijsss.v8i6.5061.

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Todorov’s syntactic, verbal and semantic aspects of the literary text, onomastics and Mauron’s psychocriticism, underlie this paper whose goal is to show that Chinua Achebe’s “Chike’s School Days” is an autrebiography verbalizing Achebe’s early schooling. As two major thematic Ariadne’s threads, the religious, familial and onomastic connections between Chike and Achebe, as well as Achebe’s untimely love for Shakespeare’s language, have been used to compose an autrebiograhical short story, a shortened fiction about the self, which is narrated not in the first-person (“I”), but rather in the third-person (“He”). It is with such a detachment device that Achebe writes about Chike, a character who is nobody else but his double.
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8

Boehmer, Elleke. "Chinua Achebe: A Tribute." PMLA/Publications of the Modern Language Association of America 129, no. 2 (March 2014): 237–40. http://dx.doi.org/10.1632/pmla.2014.129.2.237.

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If it is true that legends never die but only grow and transmogrify, then the death of the African literary giant Chinua Achebe, at the age of eighty-two, on 21 March 2013, will do nothing to dim his assured status as one of the most important writers of the twentieth century. Two months after his death, he was buried in his hometown, Ogidi, in the state of Anambra, Nigeria, after a week of funeral rites in the national and state capitals, as well as at Nsukka University, where he worked as an academic in the early 1970s. The ceremonies marked Nigeria's sense that here was a writer whose vision had shaped not only the nation's understanding of itself but also, and as profoundly, anglophone world letters. In 2007 these contributions were justly acknowledged with the award to Achebe of the Man Booker International Prize, which recognizes the full trajectory of a writer's career and achievements.
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9

Moore, Gerald. "Chinua Achebe: A Retrospective." Research in African Literatures 32, no. 3 (September 2001): 29–32. http://dx.doi.org/10.2979/ral.2001.32.3.29.

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10

Irele, F. Abiola. "Chinua Achebe as Poet." Transition: An International Review 100 (July 2009): 44–50. http://dx.doi.org/10.2979/trs.2009.-.100.44.

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11

Dawes, Kwame, and Ezenwa-Ohaeto. "Chinua Achebe: A Biography." World Literature Today 72, no. 3 (1998): 671. http://dx.doi.org/10.2307/40154200.

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12

BROWN, S. "Chinua Achebe: a biography." African Affairs 98, no. 392 (July 1, 1999): 433–34. http://dx.doi.org/10.1093/oxfordjournals.afraf.a008059.

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13

Ogede, Ode S., and Umelo Ojinmah. "Chinua Achebe: New Perspectives." World Literature Today 66, no. 4 (1992): 761. http://dx.doi.org/10.2307/40148780.

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14

Irele, Abiola. "Homage to Chinua Achebe." Research in African Literatures 32, no. 3 (2001): 1–2. http://dx.doi.org/10.1353/ral.2001.0070.

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15

Moore, Gerald. "Chinua Achebe: A Retrospective." Research in African Literatures 32, no. 3 (2001): 29–32. http://dx.doi.org/10.1353/ral.2001.0073.

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16

Moore, David Chioni, and Analee Heath. "A Conversation with Chinua Achebe." Transition: An International Review 100 (July 2009): 12–33. http://dx.doi.org/10.2979/trs.2009.-.100.12.

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17

Martuscelli, Lívia Pacini. "“Paz Civil”, de Chinua Achebe." Cadernos de Literatura em Tradução, no. 23 (July 12, 2021): 306–16. http://dx.doi.org/10.11606/issn.2359-5388.i23p306-316.

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Nesta colaboração, propomos uma tradução para o conto Civil Peace, de Chinua Achebe, inédito em publicações editoriais no Brasil até o momento. A narrativa, escrita logo após o fim da guerra civil nigeriana, traz questões linguísticas interessantes, como a reprodução do pidgin da Nigéria na fala de personagens contraventores.
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18

Rowell, Charles H. "An Interview With Chinua Achebe." Callaloo 13, no. 1 (1990): 86. http://dx.doi.org/10.2307/2931612.

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19

Okafor, Clement Abiaziem. "Joseph Conrad and Chinua Achebe." Journal of Black Studies 19, no. 1 (September 1988): 17–28. http://dx.doi.org/10.1177/002193478801900102.

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20

Ngaboh-Smart, Francis. "The Chinua Achebe Encyclopedia (review)." Research in African Literatures 37, no. 1 (2006): 167. http://dx.doi.org/10.1353/ral.2006.0001.

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21

Achebe, Chinua, and Kay Bonetti. "An Interview with Chinua Achebe." Missouri Review 12, no. 1 (1989): 61–83. http://dx.doi.org/10.1353/mis.1989.0020.

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22

Thiong’o, Ngũgĩ wa. "My Encounters With Chinua Achebe." Journal of Asian and African Studies 48, no. 6 (November 12, 2013): 760–62. http://dx.doi.org/10.1177/0021909613506456.

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23

Schwarz, Bill. "After Decolonization, After Civil Rights: Chinua Achebe and James Baldwin." James Baldwin Review 1, no. 1 (September 29, 2015): 41–66. http://dx.doi.org/10.7227/jbr.1.3.

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The escalation of systematic, if random, violence in the contemporary world frames the concerns of the article, which seeks to read Baldwin for the present. It works by a measure of indirection, arriving at Baldwin after a detour which introduces Chinua Achebe. The Baldwin–Achebe relationship is familiar fare. However, here I explore not the shared congruence between their first novels, but rather focus on their later works, in which the reflexes of terror lie close to the surface. I use Achebe’s final novel, Anthills of the Savanah, as a way into Baldwin’s “difficult” last book, The Evidence of Things Not Seen, suggesting that both these works can speak directly to our own historical present. Both Baldwin and Achebe, I argue, chose to assume the role of witness to the evolving manifestations of catastrophe, which they came to believe enveloped the final years of their lives. In order to seek redemption they each determined to craft a prose—the product of a very particular historical conjuncture—which could bring out into the open the prevailing undercurrents of violence and terror.
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24

Aning, John, Confidence Gbolo Sanka, and Francis Elsbend Kofigah. "The Mythopoetics of Chinua Achebe’s Anthills of the Savannah." International Journal of Comparative Literature and Translation Studies 6, no. 1 (January 31, 2018): 36. http://dx.doi.org/10.7575/aiac.ijclts.v.6n.1p.36.

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The objective of this paper is to investigate how Chinua Achebe uses myth making as an attempt to address the leadership problem of his country, Nigeria. Many writers have identified leadership as the greatest problem of many countries in Africa. Consequently, Achebe uses symbolism and a language full of violence to portray the levels of corruption and abuse of power in the novel. In this paper, we present a myth criticism of Achebe’s Anthills of the Savannah by looking at how the novelist deconstructs Biblical and traditional stories to show that women should be given a greater political role alongside men to chart a new course of development. Achebe’s novel is dominated by the myth of the Pillar of Fire which he takes from the Bible and the Idemili myth which he takes from the traditions of his people. At the end of the deconstruction of these two myths, the only viable alternative left is the all-inclusive group led by the priestess of Idemili and hope is finally enshrined in the baby girl Amaechina.
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25

Oliveira, Bruno Ribeiro. "Literatura, Linguagem e Descolonização em Ngũgĩ wa Thiong’o (Quênia) e Chinua Achebe (Nigéria)." Revista Discente Ofícios de Clio 5, no. 9 (January 8, 2021): 81. http://dx.doi.org/10.15210/clio.v5i9.19248.

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A história de literatura africana contemporânea está repleta de debates que tratam de sua utilidade frente aos povos de África e a natureza dessa literatura. Através das ideias de dois escritores africanos, Chinua Achebe e Ngũgĩ wa Thiong’o, este artigo revisita a história das ideias desses autores em respeito à literatura africana e sua linguagem de escrita. Tratamos de perceber como dois autores da mesma geração, porém de locais diferentes, Nigéria e Quênia, respectivamente, pensaram a produção literária e sua função em África no período pós-colonial.Palavras-chave: Chinua Achebe (1930-2013), Ngũgĩ wa Thiong’o (1938-), Literatura Africana, Línguas Africanas AbstractThe history of African contemporary literature is full of debates that deal with its utility to the many African people and the nature of this literature. Through the ideas of two African writers, Chinua Achebe and Ngũgĩ wa Thiong’o, we revisit the history of the ideas of these authors in relation to African literature and the language in which this literature is written. We try to perceive how authors from the same generation, but from different locals, Nigeria and Kenya, respectively, thought their literary production and its function in Africa in the post-colonial period.Keywords: Chinua Achebe (1930-2013), Ngũgĩ wa Thiong’o (1938-), African Literatures, African Languages
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26

Rowell, Charles Henry. "Listening to Chinua Achebe: A Memory." Callaloo 36, no. 2 (2013): 226–31. http://dx.doi.org/10.1353/cal.2013.0125.

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27

Arana, R. Victoria. "Introduction: The Chinua Achebe Special Section." Callaloo 25, no. 2 (2002): 497–501. http://dx.doi.org/10.1353/cal.2002.0051.

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28

Cobham-Sander, Rhonda. "Chasms and Silences: For Chinua Achebe." PMLA/Publications of the Modern Language Association of America 129, no. 2 (March 2014): 240–43. http://dx.doi.org/10.1632/s0030812900168208.

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29

Chagas, Alessandra Santos. "Literatura, imagem e resistência: o mundo se despedaça e o resgate das memórias ancestrais." Sankofa (São Paulo) 15, no. 26 (February 11, 2022): 74–93. http://dx.doi.org/10.11606/issn.1983-6023.sank.2022.194849.

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Este artigo tem como objetivo investigar o papel da literatura na representação da relação entre colonizado e colonizador a partir do romance O mundo se despedaça (2009), do escritor nigeriano Chinua Achebe; além de estudar como essa relação altera a sociedade colonizada e seus costumes. Para isso, a pesquisa teve como aporte teórico os trabalhos de Bonnici (2005), Fanon (2008/1952), Santos (2008), Kilomba (2019) e Césaire (2020/1950); e contou com a leitura da Trilogia Africana, de Chinua Achebe, além de seus textos críticos. Com isso, observou-se que a partir da literatura de Achebe, considerada dentro de um contexto pós-colonial, houve uma transformação do imaginário sobre a África criado pela tradição literária colonial, inaugurando uma nova forma de escrever, a partir da perspectiva do colonizado. Além disso, Achebe possibilitou o surgimento de identidades positivas, assim como a valorização das memórias ancestrais.
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30

Ekundayo, Omowumi Bode Steve, and Abiola Olubunmi Akinbobola. "SYMBOLIC AND PROPHETIC SYNTAGMAS IN CHINUA ACHEBE’S ANTHILLS OF THE SAVANNAH." English Review: Journal of English Education 4, no. 2 (October 24, 2016): 181. http://dx.doi.org/10.25134/erjee.v4i2.333.

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This essay discusses Achebe’s delineation of characters, events and use of language in Anthills of the Savannah (AS) as symbolic and prophetic syntagmas which later manifested in some real life personalities and socio-political phenomena in Africa and Nigeria, the setting of the novel. The primary source of data is Anthills of the Savannah. Secondary source and the internet were also consulted for the theoretical background and literature review. Grammatical structures and literary features were extracted and analyzed to show their associative and symbolic links with real life events which occurred after 1987, the year AS was published. The symbolic and prophetic syntagmas identified and their manifestations are presented with annotations in tables. The essay established that Achebe uses syntagmas of utterances, events, settings and characters to symbolize and foreshadow imminent events in the novel and socio-political occurrences in Nigeria and Africa, a feat which stands him out as a novelist with great prophetic insight and clairvoyance.Keywords: Achebe, AS, syntagma, prophetic, symbolic. character
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31

Breitinger, Eckhard. "Chinua Achebe: A Biography, and: Chinua Achebe und Joyce Cary. Ein postkoloniales Rewriting englischer Afrika-Fiktionen (review)." Research in African Literatures 31, no. 2 (2000): 210–13. http://dx.doi.org/10.1353/ral.2000.0043.

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32

LAWAL, Musibau O. "Gender and Power in Selected Works of Chinua Achebe and Chimamanda Adichie: An Analytic Reappraisal." International Journal of Language and Literary Studies 2, no. 2 (June 29, 2020): 270–80. http://dx.doi.org/10.36892/ijlls.v2i2.319.

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Indeed, gender and power discourses as ideological concessions have been investigated and reviewed from various perspectives by different scholars in the works of Chinua Achebe and Chimamanda Adichie. This paper offers a reappraisal of the views of the scholars essentially on the issues of gender and power in the selected works of Achebe and Adichie, viz: Achebe’s Anthills of the Savannah and There Was a Country and Adichie’s Purple Hibiscus and Half of a Yellow Sun. The work, therefore, gives a reappraisal of the thoughts of scholars and presents a coalescence of their views, offering a distillation and filtration of the ideas they proffer on the selected works and projecting a comparatively valid arbitration and settlement where the views of the scholars are going inordinately radical and amorphous.The paper views that the opinion of the scholars on the discourses of gender and power specifically on the selected works of Achebe and Adichie are incongruous and asymmetrical while some of the views are inordinately on the verge of radicalism. This work, however, proffers a comparatively balanced perspective on the diverse views of the scholars with a view to navigating an even horizon.
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33

Kusumawardani, Maria Regina Anna Hadi. "Westernization and Colonization of the Mind in Chinua Achebe’s “Dead Men’s Path”." OKARA: Jurnal Bahasa dan Sastra 15, no. 2 (November 18, 2021): 155–69. http://dx.doi.org/10.19105/ojbs.v15i2.5168.

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British occupation in Nigeria has brought several impacts to the native land and also the indigenous people. Westernization and colonization of the mind are two inseparable effects of colonialism. These two issues are oftentimes depicted in literary works focusing on colonialism as their theme. The aim of this study is to analyze the issues of westernization and colonization of the mind raised in Chinua Achebe's "Dead Men's Path." The data were taken from quotes that prove the existence of these issues from a short story entitled “Dead Men’s Path” by Chinua Achebe and analyzed them using Homi Bhabha’s theory of mimicry and Ngũgĩ wa Thiong’o’s theory of colonization of the mind. The results showed that westernization and colonization of the mind have affected Michael Obi, the main character in the story. Westernization influences Obi to adopt modern life and Western thoughts that show the process of mimicry, while colonization of the mind makes Obi downgrades Nigerian cultures. The issue of the management of land was also found in the story as a continuation of the previous problems. “Dead Men’s Path” by Chinua Achebe reveals that British colonialism has changed the perspectives of Nigerian elites, as seen in Michael Obi’s story.
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34

Salami, Ali, and Bamshad Hekmatshoar Tabari. "IGBO NAMING COSMOLOGY AND NAMESYMBOLIZATION IN CHINUA ACHEBE’S TETRALOGY." Folia linguistica et litteraria XI, no. 33 (2020): 39–61. http://dx.doi.org/10.31902/fll.33.2020.2.

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Things Fall Apart, No Longer at Ease, Arrow of God and A Man of the People, the first four novels by Chinua Achebe, the contemporary Nigerian novelist, are among the most outstanding works of African postcolonial literature. As a matter of fact, each of these four novels focuses on a different colonial or postcolonial phase of history in Nigeria and through them Achebe intends to provide an authentic record of the negative and positive impacts of ‘hybridity’ on different aspects of the life of native subjects. Briefly stated, Achebe is largely successful in taking advantages of variable discursive tools he structures based on the potentials of the hybrid, Igbo-English he adopts. Thus, it might be deduced that reading these four novels in line with each other, and as chains or sequels of Tetralogy, might result in providing a more vivid picture of the Nigerian (African) subjects and the identity crises emerging in them as a result of colonization. To provide an account of the matter, the present study seeks to focus on one of the discursive strategies Achebe relies on in those four novels: Igbo Naming Cosmology and Name-symbolization.
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35

Salami, Ali, and Bamshad Hekmatshoar Tabari. "IGBO NAMING COSMOLOGY AND NAMESYMBOLIZATION IN CHINUA ACHEBE’S TETRALOGY." Folia linguistica et litteraria XI, no. 33 (2020): 39–61. http://dx.doi.org/10.31902/fll.33.2020.2.

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Things Fall Apart, No Longer at Ease, Arrow of God and A Man of the People, the first four novels by Chinua Achebe, the contemporary Nigerian novelist, are among the most outstanding works of African postcolonial literature. As a matter of fact, each of these four novels focuses on a different colonial or postcolonial phase of history in Nigeria and through them Achebe intends to provide an authentic record of the negative and positive impacts of ‘hybridity’ on different aspects of the life of native subjects. Briefly stated, Achebe is largely successful in taking advantages of variable discursive tools he structures based on the potentials of the hybrid, Igbo-English he adopts. Thus, it might be deduced that reading these four novels in line with each other, and as chains or sequels of Tetralogy, might result in providing a more vivid picture of the Nigerian (African) subjects and the identity crises emerging in them as a result of colonization. To provide an account of the matter, the present study seeks to focus on one of the discursive strategies Achebe relies on in those four novels: Igbo Naming Cosmology and Name-symbolization.
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36

Casimir, Komenan. "Chinua Achebe’s Things Fall Apart: A Seminal Novel in African Literature." Studies in Linguistics and Literature 4, no. 3 (June 27, 2020): p55. http://dx.doi.org/10.22158/sll.v4n3p55.

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Achebe’s Things Fall Apart is an influential novel in African literature for three reasons. First, it is a novel meant to promote African culture; second, it is a narrative about where things went wrong with Africans; and third, it is a prose text which contributed to Achebe’s worldwide recognition. It contains Achebe’s rejection of the degrading representation of Africans by European writers, and fosters Africa’s traditional values and humanism. The excesses of Igbo customs led the protagonist to flagrant misuse of power. The novel’s scriptural innovations bring fame to Achebe who is considered as the “Asiwaju” (Leader) of African literature, the “founding father of African fiction”, or again the “Eagle on Iroko”.
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Bakheet Khaleel Ismail, Khaleel. "The Use of Proverbs and Idiomatic Expressions in Chinua Achebe’s ‘No Longer at Ease’ and ‘Arrow of God’." Sumerianz Journal of Education, Linguistics and Literature, no. 41 (January 27, 2021): 10–14. http://dx.doi.org/10.47752/sjell.41.10.14.

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The main aim of this paper is to critically analyze and examine the use of proverbs and idiomatic expressions in the two novels of Chinua Achebe; ‘No Longer at Ease’ and ‘Arrow of God’. It basically probes deconstructively, the sociocultural norms, traditions, and communal practices in Achebe’s narratives as exemplified via proverbs and idiomatic expressions in the selected texts. It is an analytical descriptive and thematic study whereby, proverbs are carefully sorted out, explained and analyzed according the contexts of their occurrences. After a thorough analysis of the primary texts, the paper concludes that, Achebe has skillfully uses the proverbs as vessels of folklore and oral traditions and to buttress is ideas in addition to present his people’s collective thoughts, beliefs, cultural values and lifestyle. Thus, understanding his novels readers are recommended to contextualize his texts and put them within the confines of his schematic cultural milieu; because Achebe has juxtaposed the meanings of these proverbs manipulatively to project some aspects of African cultural and folkloric elements against the Western stereotypes.
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38

Brown. "Chinua Achebe and the Politics of Form." Research in African Literatures 42, no. 2 (2011): 87. http://dx.doi.org/10.2979/reseafrilite.42.2.87.

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39

Thomas, Clara. "Close Encounters: Margaret Laurence and Chinua Achebe." Journal of Canadian Studies 32, no. 1 (February 1997): 163–66. http://dx.doi.org/10.3138/jcs.32.1.163.

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40

Anuradha, Basu. "Postcolonial adaptation and appropriation in Chinua Achebe." International Journal of English and Literature 6, no. 3 (March 31, 2015): 51–57. http://dx.doi.org/10.5897/ijel2014.0677.

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41

Ejiogu, EC. "Chinua Achebe on Biafra: An Elaborate Deconstruction." Journal of Asian and African Studies 48, no. 6 (October 8, 2013): 653–70. http://dx.doi.org/10.1177/0021909613506457.

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42

Okoth Opondo, Sam. "Meditations on the Sacrificial Egg." Revista Debates 15, no. 3 (December 22, 2021): 158–71. http://dx.doi.org/10.22456/1982-5269.120011.

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Esta meditação mediada por texto sobre o colonialismo, a razão etnológica e a dinâmica do encontro e reconhecimento prossegue através da leitura do conto The Sacrificial Egg, de Chinua Acheb, juntamente com uma série de textos filosóficos, ficcionais e etnológicos. Atentando a como Achebe trata as questões de conversão, imunidade/comunidade, a passagem de crenças, maldições e conhecimento de uma geração para outra (ou mesmo para estranhos), também ofereço algumas reflexões sobre a política do conhecimento, gênero, citação/atribuição, e a ética da coabitação.
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43

Ogede, Ode. "Achebe the Orator: The Art of Persuasion in Chinua Achebe's Novels (review)." Research in African Literatures 34, no. 2 (2003): 208–11. http://dx.doi.org/10.1353/ral.2003.0042.

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44

Wosu, Kalu, and Jane Nnamdi. "Rescuing the woman from the Achebean Periphery: The discourse of gender and power in Chinua Achebe’s Things fall apart and Akachi Adimora-Ezeigbo’s The last of the strong ones." Journal of Gender and Power 12, no. 2 (December 1, 2019): 137–55. http://dx.doi.org/10.14746/jgp.2019.12.008.

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A great majority of African cultures are patriarchal, which is to say that the male members of such societies are responsible for the perpetuation of family/blood lines. Cultural practices such as succession rites, female genital mutilation, hereditary, widowhood rites, polygamy, kinship, etc., aggregate to marginalize African women, thus conferring absolute power on men. The perpetuation of the ruses of patriarchy is also enabled through writing. Since literature is ideologically determined, it is created by/through discourse; writing becomes an avenue through which male writers sustain the status quo. One author whose works have sustained patriarchal values among the Igbo is Chinua Achebe. In Things fall apart (1958), Achebe presents a coherent Igbo society whose internal dynamics revolve around an established hierarchical social structure which excludes the woman from the phallic games of power. Akachi Adimora-Ezeigbo’s The Last of the Strong Ones (1996) subverts the patriarchal structures which undermine Igbo women. This paper discusses the cultural constructs which confer ultimate power on the men in Achebe’s Umuofia. Akachi Adimora-Ezeigbo’s response to Achebe’s male chauvinism is realized through a counter discourse which seeks to reconstruct the battered image of the Igbo woman. Female Self-determination, re-appropriation of the female body, and breaking of silences are all discursive strategies adopted by Adimora-Ezeigbo in her attempt to rescue the woman from the Achebean margins. Textual analysis informs the methodology of this work, while relying on deconstruction and discourse analysis as theoretical frameworks.
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Muneeni, Jeremiah Mutuku. "Female Assertion as an Antidote to Male Dominance: Mother Archetypes in Achebe’s Novels—Things Fall Apart, No Longer at Ease, and A Man of the People." Editon Consortium Journal of Literature and Linguistic Studies 1, no. 1 (April 30, 2019): 13–19. http://dx.doi.org/10.51317/ecjlls.v1i1.55.

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There has been an intense debate with regards to Chinua Achebe’s (mis)representation of women in his creative works, especially his first four novels. Some scholars have argued that Achebe is a patriarchal writer who has relegated women to the periphery. Nevertheless, a few have read subtle nuances of gender balance in his works. This paper is a continuation of this debate. Specifically, it argues that Achebe has created Mother Archetypes in his novels and if the same is not recognized, he will continue to be demonized as a gender insensitive writer. The unit of analysis is three of the five Achebe’s novels namely: Things Fall Apart, No Longer at Ease, and A Man of the People. The paper interrogates the aforementioned novels within the framework of archetypal criticism, with the aim of unearthing and examining Mother Archetypes inherent in them. The paper identifies religion, education, and justice as the spheres of life in which Achebe has created, empowered and elevated Mother Archetypes to be at par with their male counterparts. However, owing to the breadth of the subject, the paper dwells on education. The paper concludes that creation of empowered Mother Archetypes in Achebe’s novels is a symbolic relay in which women characters hand in the symbolic empowerment baton to the next woman in the next novel until the last one where the creation of a woman major character, Beatrice, wins the race against male dominance.
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Olusola, LAWAL M. "Language, Gender and Power in Chinua Achebe’s—There Was a Country and Chimamanda Adiche’s—Half of a Yellow Sun." Global Research in Higher Education 2, no. 2 (April 17, 2019): 82. http://dx.doi.org/10.22158/grhe.v2n2p82.

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<em>The interconectivity of language in the analysis of ideological schemas of gender and power is remarkable. In every piece of texts, language is employed as an expression of ideology. Hence, there is no linguistic expression that is ideologically empty. Language is inspirable from the gender and power preoccupations of Chinua Achebe’s There Was a Country and Chimamanda Adiche’s Half of a Yellow Sun. In this paper, it is made succinct that both Achebe and Adichie deploy their English linguistic prowess with their traditional Igbo language colorations as an expression of power and gender discourses. Indeed, while it is deduced that Achebe, through the use of rhetorical and proverbial expressions, pursued a somewhat patriarchal gender and power ideological inclination in his memoir; Adichie, in her use of sublime language, exhibited her feminine gender belief in a rather subtle manner. Evidently, the two authors’ use of the English language with a heavy Igbo language influence is an index to the fact that language, apart from being a powerful means of expression of a writer’s ideological idiosyncrasy, is a source of power on its own; an instrument which both Achebe and Adichie deployed to show their different gender inclinations and power discourses in the selected texts.</em>
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Ugochukwu, Françoise. "Chinua Achebe et l’igbo : le message d’Aka Weta." Journal des Africanistes, no. 89-1 (October 1, 2019): 116–35. http://dx.doi.org/10.4000/africanistes.8210.

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Clark, J. P. "On the passing of Chinua Achebe 1930-2013." Présence Africaine 187-188, no. 1 (2013): 343. http://dx.doi.org/10.3917/presa.187.0343.

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Gikandi, Simon. "Chinua Achebe and the Invention of African Culture." Research in African Literatures 32, no. 3 (September 2001): 3–8. http://dx.doi.org/10.2979/ral.2001.32.3.3.

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Osinubi, Taiwo Adetunji. "Chinua Achebe and the Uptakes of African Slaveries." Research in African Literatures 40, no. 4 (December 2009): 25–46. http://dx.doi.org/10.2979/ral.2009.40.4.25.

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