Abstract
This paper explores the indigenous epistemology as it relates to law and the administration of justice in the universe of Chinua Achebe’s Things Fall Apart (1958). On the eve of Nigeria’s political independence, the novel makes an emphatic statement about the African spirit and its encounter with colonial modernity. The article examines how Achebe juxtaposes indigenous Igbo legal traditions against the emerging Western judicial order, arguing that Things Fall Apart is a classic of multidisciplinary relevance whose thematic depth foregrounds indigenous judicial administration while simultaneously preparing the ground for dynamic change in a society in transition.
Keywords: Chinua Achebe, Things Fall Apart, indigenous law, Igbo culture, colonialism, jurisprudence, Nigeria, postcolonial literature
Introduction
Chinua Achebe’s globally acclaimed classic, Things Fall Apart (1958) (TFA henceforth) represents the efflorescence of African literature. Coming on the eve of Nigeria’s political independence, and of course at a period when most African countries attained nationhood, the novel is an emphatic statement about the African spirit. It is clear that Things Fall Apart’s arrival heralded the much desired confidence and self-determining spirit that the comity of nations expects from an emerging voice in global affairs.
As the classic is celebrated on its 50th Birthday, it is worthwhile to reexamine the significance of this work along fresh paradigms and most especially, within new constituencies. To this end, it is intended in this paper, to explore the indigenous epistemology as it relates to law and the administration of justice in the universe of the novel.
Indigenous Legal Thought in Umuofia
Achebe makes a brilliant attempt at plotting oppositional scenarios viable enough to assume a wider conflict as the novel gathers artistic momentum. As an author mindful of the realities of his cultural background, Achebe rallies indigenous forces and pitches them against those of colonial incursion. The administration of justice is the sole responsibility of nine male masked spirits in Umuofia hence raising questions of charges of misogyny (Anyadike, 2005:6). Obviously, there is an absence of counterbalance, which in modern legal principles ensures equity, justice and fairness.
The fact that power, control and judicial administration all flow from family headship through clan then to Elders’ Council in traditional arrangement in the Igbo worldview, suggests early enough that the likes of Okonkwo are on their way to political and quasi-judicial oblivion. This implies that, a new social psychology needs to be embraced. But the Okonkwos of Umuofia rarely ever contemplate this.
Modern judicial system coming into Umuofia from Europe owes its existence to three major sources: received English Law, Judicial Precedents and Common Laws. Basically, these sources are from a different tradition that is alien and generally written. This is in contradistinction with origins of laws in traditional situations. In the latter case, culture and folk tradition — belly laws, and indigenous judicial systems — are the unwritten constitution of the indigenous society. Hence, there is bound to be irreconcilable differences once Umuofia’s worldview hosts this foreign tradition.
Key Incidents and Thematic Significance
Okonkwo’s banishment for the “mistaken murder” of a clansman is our first reference point. The question here is not whether the banishment is in consonance with Umuofia tradition, since this is explicitly stated in the novel; rather one may pause to put this in the context of modern judicial system. Though this is akin to manslaughter in modern juristic thought, it is doubtful whether Okonkwo’s punishment under Western law would have been as light as banishment or exile in contemporary times.
The case of Ikemefuna is another significant example. It is contended that Achebe’s Umuofia shares a collective guilt of perpetrating such a heinous crime. The point is that, TFA’s conflict assumes serious dimension when the protagonist faces issues that are culturally confounding and antithetical to the culture and traditions which Okonkwo strives to defend.
Conclusion
The place of law in the novelistic engagement of TFA has been the focus of this paper. It has been stated that, as an integral part of Umuofia culture and tradition, indigenous legal thought becomes a victim of the new order. This generally reflects on the conduct of the characters, especially the valorous Okonkwo, and the society at large.
Our thesis is that, TFA is a classic of multidisciplinary relevance. Its depth and enduring brilliance helps in foregrounding indigenous judicial administration while at the same time preparing the ground for dynamic change in a society obviously in transition. It is contended that by building the conflict in TFA on this judicial tangle, Achebe further establishes the utilitarian and responsive nature of African letters where society is the canvass of thematic, stylistic and aesthetic direction.