[...] Although there is quite a number of reasonable arguments for not welcoming Turkey
to the European “family”, such as financial as well as political and ethical, the majority of
Turkish people consider prejudices against Turks as the actual reason for their rejection: they
are (culturally) too different and more than the half of the European citizens are against a
Turkish membership in the EU. Instead, a “privileged partnership” is being proposed by
some conservative European governments (or opposing parties such as the German Christian
Democratic party), instead of a full membership. I think “full” needs to be emphasised here
because it means a real and well-meant friendship, a step closer to becoming a family member
one day rather than a mere political (or strategical) ally. Well, family implies that there are
less differences, that one is almost alike. There are many European tenets as well as
traditional views which hinder an honest dialogue since Europe has yet to rid itself of some
of its dangerous ideas (“maleficent” fictions) which set the world ablaze in the 20th century.
Neither Nigeria is honestly acknowledged, nor is (in the minds of many a European critic)
Achebe’s writing universal5, nor is Turkey’s fourty-year old endeavour to become a full
European member acceptable. There is, intellectually, a problem on the part of Europe to
accept the idea of equality which Achebe has been persistently trying to point out both in his
novels and in his essays (which is the same reason, I think, why Turkey is so hard done by):
feeling of superiority. That is why Achebe’s books lack the quality of universal European (or
Western) books and is only applicable to Nigeria and likewise the reason for Turkey being a
second-rate country. Both of these concepts reveal classical European ideas that will – in all
probability – prove to be false during the course of the twenty-first century. In order to
support my thesis, which I admit sounds far-fetched at first glance, I will refer to Chinua
Achebe’s accounts on colonial criticism and, wherever possible, compare them to the recent
issue in European dealings with the Other, i.e. the Turk. I will later on focus on the novels
“Arrow of God” and “A Man of the People”, particularly on the aspect of religion in “Arrow
of God” and the post-colonial phenomena of Nigeria in “A Man of the People”.
Table of Contents
I. Introduction
II. European-African Relationships
III. Achebe on Literature
IV. Achebe – The Novels
V. Religion in Chinua Achebe’s Arrow of God
VI. Post-Colonial Phenomena in A Man of the People
Objectives and Topics
This academic paper examines the complex power dynamics and cultural frictions between Europe and Africa as depicted in the works of Chinua Achebe. It aims to analyze how European perceptions of the "Other" manifest in both colonial history and contemporary political discourse, specifically drawing parallels to the European-Turkish relationship. By investigating Achebe's critique of colonialist stereotypes and the "universality" of Western literature, the study explores themes of identity, religion, and the post-colonial condition.
- Analysis of the Euro-African "partnership" as a structural inequality.
- The role of imagination and literature in exposing colonialist fictions.
- Religious decline and cultural identity in Arrow of God.
- Corruption and political cynicism in post-independence Nigeria as depicted in A Man of the People.
- The parallel between the African experience and the European perception of Turkey.
Excerpt from the Book
I. Introduction
It is quite ironic that at this very moment while I am typing these lines about Chinua Achebe, a major historical event is taking place in Europe, or more accurately in Luxemburg where twenty five foreign ministers of European countries have gathered to start the negotiations between the European Union and Turkey regarding Turkey’s entry to the European Union (EU). I would very much like to know what Achebe himself would say about this European-Turkish issue. Because culturally it is so similar to the issues - that is problems - Achebe has been dealing with and writing about for some fifty years. Only his criticism on European concepts are a reaction the European-African issues. Whatever the historical backgrounds of Nigeria, or Africa as a “whole” (colonialism, slave trade, current European influence), psychologically the European-African and the European-Turkish relationships share some remarkable similarities. The source of the problem is the European perception of other and self.
Although, for various reasons, I myself am anything but an avid supporter of the idea that Turkey should join the EU – and I think in this context it might be useful to mention that I am German of Turkish descent –, I want to stress that the question of whether Turkey belongs to Europe or not is above all a (pseudo-)cultural one, rather than a geographical. Of course Europe has had completely different dealings with Turkey than with any African country. Even so, although Europe has played a tremendous role in quite a considerable part of Turkish and Ottoman history and in spite of efforts on the part of Turkey to “meet” European “standards” in order to become a modern democracy (or, at last, “fully” European), there is still the idea –or “fiction” - as Achebe would put it – that Turkey is culturally inferior to the Western world and thus should therefore not be treated as equal. I am aware that these thoughts come through in a simplified way but my point is that in Europe, which of course not only designates a geographical as well as a cultural entity such as religion and traditions etc., there is still a feeling of superiority towards the other, many of which can be explained historically.
Summary of Chapters
I. Introduction: This chapter contextualizes the work by linking Achebe’s critique of European-African relations to current debates regarding Turkey’s accession to the European Union, highlighting a persistent sense of European cultural superiority.
II. European-African Relationships: The author discusses Achebe’s rejection of the "partnership" metaphor between continents, identifying it as a one-sided, racist, and communication-impeding construct that forces Africans into a subordinate role.
III. Achebe on Literature: This section examines Achebe’s views on the "universality" of literature, arguing that Western writers are inherently privileged while African writers are forced to work within a language and system imposed by colonial history.
IV. Achebe – The Novels: This chapter introduces the thematic focus on friction, providing an overview of how Achebe’s novels chart the trajectory from initial colonial interference to post-colonial trauma.
V. Religion in Chinua Achebe’s Arrow of God: The author analyzes how the clash between traditional Igbo religion and European Christianity leads to the collapse of local cultural identity and values.
VI. Post-Colonial Phenomena in A Man of the People: This final chapter explores the cynical and corrupt political landscape of post-independence Nigeria, suggesting that the "Man of the People" is a product of a society that has internalized greed and ignorance.
Keywords
Chinua Achebe, Colonialism, Post-colonialism, European-African relations, Identity, Arrow of God, A Man of the People, Igbo culture, Political corruption, Racism, Literature, Cultural friction, Nigeria, Euro-Turkish issue, Satire.
Frequently Asked Questions
What is the core subject of this research paper?
The paper explores the literary and political critique of European-African relations as presented in the works of Chinua Achebe, while drawing parallels to contemporary European geopolitical attitudes toward Turkey.
What are the primary themes discussed in the work?
Key themes include the psychological effects of colonialism, the inequality inherent in the "partnership" between Europe and Africa, the loss of cultural identity due to religious conversion, and the institutionalized corruption in post-colonial states.
What is the central research question?
The paper investigates how European perceptions of the "Other" manifest in history and modern politics, and how Achebe’s literature serves as a medium to expose these systemic biases.
Which scientific methodology is employed?
The paper utilizes a literary analysis approach, drawing on Achebe’s novels and essays to substantiate sociopolitical arguments about colonial legacy, power, and racial constructs.
What topics are covered in the main section?
The main section covers Achebe's essayistic criticism of Euro-African relations, his perspective on the nature of literature, and specific analyses of the novels 'Arrow of God' and 'A Man of the People'.
Which keywords define this academic work?
The essential keywords include Chinua Achebe, Colonialism, Post-colonialism, Identity, Euro-African Relations, and Political Corruption.
How does the author relate Achebe’s work to the European-Turkish political debate?
The author argues that the European skepticism toward Turkish EU membership is rooted in the same "fiction" of cultural superiority that Europe applied to Africa during the colonial era.
What is the significance of the "New Yam Feast" in 'Arrow of God'?
It represents the traditional religious and temporal authority of the chief priest; its abandonment signifies the collapse of the Igbo social order under British influence and internal crisis.
How does the author interpret the character of Chief Nanga in 'A Man of the People'?
Chief Nanga is presented as an embodiment of post-colonial corruption—a leader who exploits the ignorance and cynicism of the populace to maintain power.
- Quote paper
- StR Sener Saltürk (Author), 2005, Chinua Achebe: European-African Frictions, Munich, GRIN Verlag, https://www.hausarbeiten.de/document/204004
