هدى الليل
30-01-2010, 10:33 PM
" A Man of the People "
A Man of the People is a novel about Nigeria's halting first steps to form a post-colonial nation, told by Odili Samalu, a teacher turned politician, who takes on his former teacher and now a corrupt member of the cabinet.
Odili Samalu needs to tell the story of how he leaves the teaching profession in a small village school and enters partisan politics as the opponent of powerful man, once his revered teacher. Odili resents having to stand in a reception line for Chief Nanga, with whom he has grown disillusioned since he called for the head of the Minister of Finance and denounced Western-influenced intellectuals. At university, Odili had hoped for a successful career, which his father, a wealthy and hated retired politician, identifies with government office. Odili and the old polygamist are currently observing a truce in their stormy relationship.
Nanga recognizes Odili at the reception and offers to help him get a scholarship to London, agreeing it has no strings attached. Odili has a girlfriend in the capital, and accepts Nanga's hospitality to make a meeting easier. Nanga arranges for Odili to meet important people and attend social events, one of which results in a brief affair with the wife of an American consultant to the government. Secretly, Odili is infatuated with a proper-looking young girl he first sees on the dais at Nanga's reception and learns is destined soon to become Nanga's second wife for display on occasions where his old wife is too "bush." First-wife goes home for Christmas, and Nanga swiftly brings in a mistress. Odili is allowed to bring his girlfriend home, but is so insistent the relationship is not serious that Nanga seduces her. Odili storms out, hurling unforgivable insults at the important man.
Odili seeks refuge at the home of an old friend, Max, who is a practicing lawyer. He is present when Max's fiancye, Eunice, and other friends gather to establish a new political party dedicated to reform. Seeking revenge on Nanga, Odili tries to talk his intended, Edna Odo, into leaving him; swiftly Odili becomes attracted to her and wants to win him for himself. The attraction is mutual, but Edna must obey her greedy father and marry the chief. When another government scandal seems to make running candidates in the upcoming elections feasible, Odili and Max both announce their candidacy for seats in Parliament. Odili runs in Nanga's district. Edna denounces Odili as a wife-stealer and ungrateful thief.
Naively, Odili thinks to set up his campaign headquarters in Nanga's home village, but is blocked from holding a rally and fired from his teaching position in the village school. He moves to his home village of Urua, where he is joined by Max, who addresses the crowds in the family compound. Nanga shows up and bribes Odili to drop out of the race and is angrily rebuffed. Max, similarly approached, has accepted the bribe with no intention of dropping out. The friends debate political honesty and expediency. It matters little, however, because Nanga's party controls the media and other key positions. No one learns the new party exists. Odili's father is assessed new taxes and briefly jailed. His village loses the water system scheduled to go in until they renounce Odili. Utterly frustrated, Odili writes a cruel and unfair letter to Edna.
Odili foolishly disguises himself and makes his way to the foot of Nanga's stage at a mass rally. He is found out, mocked, invited to debate, and then beaten unconscious. He awakens in the hospital, and wavers in and out for days, believing he has seen his parents and Edna. Criminal charges are dropped, but Odili is maneuvered off the ballot. He learns of Max's murder on Election Day only afterwards, and of how his fiancée had avenged him. Odili contemplates how popular cynicism has made Nanga's victory and exploitation possible. Edna, however, has left the old man and stands at his bedside. The violence spawned during the election spreads until the Army steps in to restore peace. It arrests Nanga and his colleagues and indicates they will be prosecuted. Edna's father agrees to talk about letting her marry Odili. Odili concludes Max is lucky, having suffered martyrdom because Eunice has loved him enough to murder his murderer, expecting no reward for the act. Everyone else is looking out only for himself. The title A Man of the People formally applies to Chief Nanga - doubtless at his instigation - but clearly belongs to Odili (or Odili and Max) for seeking to make Nigeria a better place rather than continuing its colonial rape.
Nigeria
"A Man of the People"
“Chinua Achebe’s A Man of the People: A Psychoanalysis of Odili and the Post-Colonial Mindset” A Man of the People is a relatively concise novel that presents human attitudes in a post-independent nation. However, unlike most western nations, Achebe’s A Man of the People transpires in Nigeria, a nation that experiences a cultural dilution between European norms and native customs. England itself was the imperial ruler over Nigeria, prior to their independence, and transplanted their systems of society into Nigerian culture. Now, the nation struggles to strike a remedial balance between old world practices and western philosophy. Many of today’s scholars and critics summarize Chinua Achebe’s fifth novel, A Man of the People, as a disquieting novel that is overall apathetic in its tone.
One scholar is noted for stating, “The situation in A Man of the People is even more depressing [than his previous works]. It reflects the terrible political deterioration, which Nigeria has suffered since independence.” (Povey) Chinua Achebe, indeed, allows his audience to experience the plight of Nigeria first hand , which is not only attributed to Westernization, but the native people who blindly accept its system. In addition to the aforementioned criticism (Povey), Achebe gives a detailed insight into the psyche of his main characters, providing a first hand account of how the educated “elite” think and operate. In A Man of the People, Chinua Achebe’s character exploitation carefully projects the cultural turmoil that is a result of individual avarice as well as European imperialism.
Achebe uses the actions of the characters to display an environment utterly debased of moral foundations. The unethical indifference of the people shown at the story’s conclusion is yet another vice that emits the social negligence featured in A Man of the People. In this post-independent country, “it [doesn’t] matter what you [know] but who you [know.]” (Achebe, Pg 17) From the forefront, Achebe presents Odili Samalu as the eyewitness narrator of the story. Odili, in the present time, is a meager schoolteacher and a well-educated Nigerian man. In fact, Odili is primarily depicted as an average, upstanding citizen when the story commences. His narrative begins by recalling in his mind the political scandal committed by his former mentor, now prolific politician, Nanga. The memory recalls how the country slips into economic recession in the midst of Nanga’s run for reelection. Their staple crop, coffee, has not been traded well enough to stabilize the market, which is now threatening their economic equilibrium.
Nigeria’s economic advisors propose a solution that could potentially resolve their crisis, however, the means would entail a exorbitant loss of votes from the farming population. Nanga irrevocably vetoes the proposition and in turn wins the election. In addition, Nanga also reports to the media and the general public that the advisors who advocated the solution were to be considered nothing more than traitors and vagabonds. Odili, initially a supporter of Nanga, goes on to describe the parliament meeting that followed Nanga’s allegations. As if being an ensemble of voices chanting for a public hanging, the people of the country, including the media, rally behind the minister and hurl innumerable slanders at the westerly-educated financers, calling for a dispelling with the “university…and highly educated professional men.” (Achebe 4) Nanga too voices his disdain and allows himself the leisure of taking part in the crowd’s laughter at the financers. This scene is highly significant in that the meeting is the first sign, in the book, of the crowd’s resentment towards western practices and a polarization towards traditional culture, despite Nanga’s corruption.
In other words, the crowd fails to sense, or suspect, any wrong doing on Nanga’s part because they all proudly conglomerate under a beacon of ancient nationality. It is months later and Nanga is now visiting his hometown, where Odili teaches, to address his faithful supporters. Odili reverberates his disgust with Nanga by purposely reminding the reader that he “ha[s] no reason to be enthusiastic about Chief the Honourable M.A. Nanga’s visit.” (Achebe 7), By this time, the reader begins to form an image of a morally convicted, educated man who can see past the Minister’s propaganda and to the marrow of the truth behind his indiscretions. Indeed, Odili is westerly educated and the results of his individualistic attitude are eventually made apparent by his ability to argue on behalf of his beliefs. In one scene, Odili passionately rebuts the “standing-in-a-line” for Nanga suggestion. Odili’s durable individualism and nonchalant labeling of “primitive loyalty” (Achebe 7) towards a friend who fails to voice the same opinion as Odili implicates that Odili believes he possesses a superior sense of intellect over his colleagues, who still cling to their rudimentary traditions.
Nigeria itself has been reputed for its conventional, tribal communities and here Achebe meshes the two different distinctions of principles. After Nanga arrives, he showers Odili with professional and personal flattery. Odili, caught off guard modestly accepts the flattery without ever refuting Nanga. The two carry on in conversation as if they had been best friends who had just been reunited. Odili’’s attitude then shifts from the indignant Mr. Do Right to that of a brownnoser. Odili continues to speak amiably towards the Minister and even compliments his speech as “effective.” Odili’s cognitive dissonance is among the resonating themes that demonstrate the incompatibility between the Western mores and the traditional values of Africa through the vice of opportunity. Odili’s innocent impression, given at the beginning of the story, is further shattered by his unscrupulous approach towards women.
We may say that Odili’s libido pervades all the driving forces within his psyche. Before departing for Nanga’s residence, who gave him an invite, Odili discourses in vivid detail about his relationship with a “friend,” who lived in the same city as Nanga, named Elsie and how she was “the only girl I met and slept with the same day---in fact within an hour.” (Achebe 24) Odili never falters to mention his intent to have a rendezvous with her once he reaches the capital. (Achebe 26) However, do not be mistaken that Odili’s only motivation for taking a venture to the capital was merely a pheromone attraction. Another incentive for Odili was the possibility for a post-graduate scholarship, which would merit him a trip to England.
Albeit Odili denies being of such an avarice nature as to weasel his way through Nanga to attain the scholarship, he nevertheless exemplifies a subconscious desire for the experience. For example, prior to his rebuttal of ever debasing himself to such low means, Odili recalls with elation his friend’s experience in the same class and location that he is contemplating to pursue. (Achebe 18) Odili’s jubilance gives rise to the possibility that he may in fact only be appeasing his conscience in order to justify that such prestige would be not of his corruption but rather Nanga’s accord. According to Freudian principles, these aspirations would be appeal to both the id and the ego. Another factor we can sift from Odili’s recount of his friend’s journey is the amusement and sheer euphoria the two share concerning the white cab driver who refers to Andrew Kadibe, Odili’s black friend, as “sir.”
During the colonial era, equality with the white race was vacant in the minds of the Nigerian people, let alone any formal respect such as “sir.” As a result, now that Nigeria has their independence in the story and a trip to Europe is possible for the elite citizens, a sense of irony strikes the two individuals that such a reversal of roles, even if intended as a formal gesture, could be reversed. Odili, however, does not fail to maintain lechery at the top of his priority list. In fact, before ever meeting with his beloved Elsie, Odili ends up sleeping with a married American woman at a dinner party, who he had only met that day. (Achebe 53) During the entire mention of his trip to the capital, Odili hangs upon the thought that he may once again reunite with Elsie. However, Achebe’s build up for Odili to meet with his pen pal seems to imply that Odili merely wants to feed his libido’s incessant desire. Odili inevitably does meet up with Elsie and even escorts her, along with Nanga, to Nanga’s place of residence. However, in a whimsical turn, Nanga and Elsie are the two who invariably copulate beneath the sheets, leaving Odili to spend the night in solitude.
The pathetic part of Odili’s solitude is how he is determined to be furious at the two lovers and so taken aback that he packed his belongings as if to leave, yet he remains at Nanga’s until morning. After all the insult and defamation to his name, Odili slips into a comatose sleep while Nanga and Elsie indulge their own libidos. At this point, the book is not only a reflection of abusive politics, but also a game of sexual, musical chairs. The interesting idea is that sex seems to be directly related to corrupt politics. These scenes are primarily adjacent to any synopsis of a modern day soap opera. More notably, this is the story’s turning point, which delves deeper into the exploitation of traditional Africa by means of the political sphere. The idiosyncrasy that emerges from this misunderstanding is that Odili seems to convince himself that he truly cared for Elsie. If anything, Odili is taken more aback by the embarrassment of believing he was the arbitrator of Elsie and possessed her loyalty. In other words, Odili merely had his possession borrowed without permission, which just happens to be his object of transference for the “mother he never had.” “After Nanga seduces Odili's girl, Odili has both personal vengeance and idealism as motives to bring down his erstwhile patron…” (Farwell)
Indeed, this becomes an instance when one might say the id and the ego balance each other allowing the superego is able to pursue self-actualization. Like the Non-Aggression Pact between Germany and the Soviet Union , Odili’s psychological fury and animosity become forged with the platform of revolutionary politics to avenge the devious Nanga. Odili openly admits the ends he seeks by participating in the Common People’s Convention, as it became to be known, by saying, “I must admit I was immediately taken with the idea of the Common People’s Convention. Apart from everything else it would add a second string to my bow when I came to deal with Nanga.” (Achebe 79) Another salient notion is the disdainful reference to communism and how the Convention duly opposes such a label. Again, the heavy influence from European imperialism may attribute for these attitudes because most western societies tend to stray away from the characteristics of Communism by renouncing clinging to a more capitalistic ideology. (Achebe 80) Later, as Odili and the CPC furnish their campaign, the libido and ego once again find middle ground to pacify each other.
The means comes in the form of a girl named Edna, who is predestined to be Nanga’s wife . The girl herself is beautiful and would be an adequate rebound after being denied by Nanga and Elsie. Moreover, what better way to goad Nanga than to sway this girl away from marriage and Odili take her for his own. Odili does succeed in befriending Edna and the two form a steady friendship of confidence. Nonetheless, Edna is torn as to whether she should consider calling off her engagement or honor her father’s wishes by pursuing a life with Nanga. Tensions heat up, however, when Nanga learns of Odili’s candidacy and his intervention with Edna. Nanga in turn paints Odili as a vagabond womanizer to Edna. Thenceforth, Odili and Edna’s relationship become shaky. Odili becomes infuriated with Nanga, as well as Edna, and composes a letter that aims slander towards Edna for insolence. However, the audience can readily interpret this as a conflict between the id and ego. It almost seems as if Odili regresses a behavior from his childhood, or maybe even his tribal heritage. For one, Odili’s id is frustrated by the absence of instant gratification and therefore Odili directs his anger onto Edna.
Another conjecture might be a case of anal retentiveness, however, the story does not provide adequate information concerning his toilet training as a child. The superego wavers because the initial quest for revenge backfires. Political corruption is not a new concept in this Nigerian society, thanks to European influence, and Nanga, as well as Odili, act as prime examples of democratic deterioration within a foreign market. Now that the government is the new beacon in their culture, as much as the griot , the people observe the conduct and realize what modernization calls for to improve the “rank” of their country. The story intently revolves around Nanga and Odili, however there are sublimities that linger among the people, such as the scene at Josiah’s shop. Who the “Man of the People” really is in this novel has long been debated. Two scholars argue that Nanga is the “Man of the People.” (Liukkonen and Povey) Personally, Odili could be another possibility for the title’s implication.
Nevertheless, the people recognize the corruption taking place in the medium of politics and are indifferent to its existence. Instead, the people acknowledge these practices as nothing out of the ordinary and consider the Machiavellian philosophy as the natural approach of candidates. In the conclusion, Odili attends a rally of Nanga’s in disguise to hear Nanga’s speech to the people. Eventually, Odili is uncovered by Nanga’s people and paraded onto the stage to become a product of Nanga’s scrutiny. Nanga, indeed, rationally ostracizes Odili amidst the crowd of his supporters and propagates an anti-sentimental view towards Odili. The people degrade Odili and Nanga, along with his thugs, orchestrate a brutal beating on Odili. The entire election concludes in chaos, Odili is in the hospital, his friend Max is killed by friends of Nanga, and the military, disenchanted with the situation, stages a coup; ousting Nanga and all the other office holders.
The eerie irony in the coup is that Nigeria’s actual government was overthrown in a military takeover not long after A Man of the People was published. (Culross) Odili promised Nanga that he would “have the last laugh.” (Achebe 73) In some respects, Odili might not have been far off. During his recovery, Edna changed her mind about Odili and decided to stand by him. In summation, by attaining the prized belle and the army overthrowing Nanga, Odili reached his level of self-actualization. Also, in capitalist fashion, his party was disbanded and he decided to embezzle the CPC’s funds to finance the bride price that was custom for him to marry Edna. Chinua Achebe sincerely stimulates the astonishment of the nation’s condition. He aptly traces the most prolific inefficiencies back to Western influence by using his characters as imitators of Western values.
The story ends dismally leaving the reader in a state of beguilement as to the moral behind the chaos. In this case, there is no embodiment of a didactic theme. Instead, Achebe sculpts this peace carefully to ensure that the readers experience the void that permeates the lives of his characters, his people
A Man of the People is a novel about Nigeria's halting first steps to form a post-colonial nation, told by Odili Samalu, a teacher turned politician, who takes on his former teacher and now a corrupt member of the cabinet.
Odili Samalu needs to tell the story of how he leaves the teaching profession in a small village school and enters partisan politics as the opponent of powerful man, once his revered teacher. Odili resents having to stand in a reception line for Chief Nanga, with whom he has grown disillusioned since he called for the head of the Minister of Finance and denounced Western-influenced intellectuals. At university, Odili had hoped for a successful career, which his father, a wealthy and hated retired politician, identifies with government office. Odili and the old polygamist are currently observing a truce in their stormy relationship.
Nanga recognizes Odili at the reception and offers to help him get a scholarship to London, agreeing it has no strings attached. Odili has a girlfriend in the capital, and accepts Nanga's hospitality to make a meeting easier. Nanga arranges for Odili to meet important people and attend social events, one of which results in a brief affair with the wife of an American consultant to the government. Secretly, Odili is infatuated with a proper-looking young girl he first sees on the dais at Nanga's reception and learns is destined soon to become Nanga's second wife for display on occasions where his old wife is too "bush." First-wife goes home for Christmas, and Nanga swiftly brings in a mistress. Odili is allowed to bring his girlfriend home, but is so insistent the relationship is not serious that Nanga seduces her. Odili storms out, hurling unforgivable insults at the important man.
Odili seeks refuge at the home of an old friend, Max, who is a practicing lawyer. He is present when Max's fiancye, Eunice, and other friends gather to establish a new political party dedicated to reform. Seeking revenge on Nanga, Odili tries to talk his intended, Edna Odo, into leaving him; swiftly Odili becomes attracted to her and wants to win him for himself. The attraction is mutual, but Edna must obey her greedy father and marry the chief. When another government scandal seems to make running candidates in the upcoming elections feasible, Odili and Max both announce their candidacy for seats in Parliament. Odili runs in Nanga's district. Edna denounces Odili as a wife-stealer and ungrateful thief.
Naively, Odili thinks to set up his campaign headquarters in Nanga's home village, but is blocked from holding a rally and fired from his teaching position in the village school. He moves to his home village of Urua, where he is joined by Max, who addresses the crowds in the family compound. Nanga shows up and bribes Odili to drop out of the race and is angrily rebuffed. Max, similarly approached, has accepted the bribe with no intention of dropping out. The friends debate political honesty and expediency. It matters little, however, because Nanga's party controls the media and other key positions. No one learns the new party exists. Odili's father is assessed new taxes and briefly jailed. His village loses the water system scheduled to go in until they renounce Odili. Utterly frustrated, Odili writes a cruel and unfair letter to Edna.
Odili foolishly disguises himself and makes his way to the foot of Nanga's stage at a mass rally. He is found out, mocked, invited to debate, and then beaten unconscious. He awakens in the hospital, and wavers in and out for days, believing he has seen his parents and Edna. Criminal charges are dropped, but Odili is maneuvered off the ballot. He learns of Max's murder on Election Day only afterwards, and of how his fiancée had avenged him. Odili contemplates how popular cynicism has made Nanga's victory and exploitation possible. Edna, however, has left the old man and stands at his bedside. The violence spawned during the election spreads until the Army steps in to restore peace. It arrests Nanga and his colleagues and indicates they will be prosecuted. Edna's father agrees to talk about letting her marry Odili. Odili concludes Max is lucky, having suffered martyrdom because Eunice has loved him enough to murder his murderer, expecting no reward for the act. Everyone else is looking out only for himself. The title A Man of the People formally applies to Chief Nanga - doubtless at his instigation - but clearly belongs to Odili (or Odili and Max) for seeking to make Nigeria a better place rather than continuing its colonial rape.
Nigeria
"A Man of the People"
“Chinua Achebe’s A Man of the People: A Psychoanalysis of Odili and the Post-Colonial Mindset” A Man of the People is a relatively concise novel that presents human attitudes in a post-independent nation. However, unlike most western nations, Achebe’s A Man of the People transpires in Nigeria, a nation that experiences a cultural dilution between European norms and native customs. England itself was the imperial ruler over Nigeria, prior to their independence, and transplanted their systems of society into Nigerian culture. Now, the nation struggles to strike a remedial balance between old world practices and western philosophy. Many of today’s scholars and critics summarize Chinua Achebe’s fifth novel, A Man of the People, as a disquieting novel that is overall apathetic in its tone.
One scholar is noted for stating, “The situation in A Man of the People is even more depressing [than his previous works]. It reflects the terrible political deterioration, which Nigeria has suffered since independence.” (Povey) Chinua Achebe, indeed, allows his audience to experience the plight of Nigeria first hand , which is not only attributed to Westernization, but the native people who blindly accept its system. In addition to the aforementioned criticism (Povey), Achebe gives a detailed insight into the psyche of his main characters, providing a first hand account of how the educated “elite” think and operate. In A Man of the People, Chinua Achebe’s character exploitation carefully projects the cultural turmoil that is a result of individual avarice as well as European imperialism.
Achebe uses the actions of the characters to display an environment utterly debased of moral foundations. The unethical indifference of the people shown at the story’s conclusion is yet another vice that emits the social negligence featured in A Man of the People. In this post-independent country, “it [doesn’t] matter what you [know] but who you [know.]” (Achebe, Pg 17) From the forefront, Achebe presents Odili Samalu as the eyewitness narrator of the story. Odili, in the present time, is a meager schoolteacher and a well-educated Nigerian man. In fact, Odili is primarily depicted as an average, upstanding citizen when the story commences. His narrative begins by recalling in his mind the political scandal committed by his former mentor, now prolific politician, Nanga. The memory recalls how the country slips into economic recession in the midst of Nanga’s run for reelection. Their staple crop, coffee, has not been traded well enough to stabilize the market, which is now threatening their economic equilibrium.
Nigeria’s economic advisors propose a solution that could potentially resolve their crisis, however, the means would entail a exorbitant loss of votes from the farming population. Nanga irrevocably vetoes the proposition and in turn wins the election. In addition, Nanga also reports to the media and the general public that the advisors who advocated the solution were to be considered nothing more than traitors and vagabonds. Odili, initially a supporter of Nanga, goes on to describe the parliament meeting that followed Nanga’s allegations. As if being an ensemble of voices chanting for a public hanging, the people of the country, including the media, rally behind the minister and hurl innumerable slanders at the westerly-educated financers, calling for a dispelling with the “university…and highly educated professional men.” (Achebe 4) Nanga too voices his disdain and allows himself the leisure of taking part in the crowd’s laughter at the financers. This scene is highly significant in that the meeting is the first sign, in the book, of the crowd’s resentment towards western practices and a polarization towards traditional culture, despite Nanga’s corruption.
In other words, the crowd fails to sense, or suspect, any wrong doing on Nanga’s part because they all proudly conglomerate under a beacon of ancient nationality. It is months later and Nanga is now visiting his hometown, where Odili teaches, to address his faithful supporters. Odili reverberates his disgust with Nanga by purposely reminding the reader that he “ha[s] no reason to be enthusiastic about Chief the Honourable M.A. Nanga’s visit.” (Achebe 7), By this time, the reader begins to form an image of a morally convicted, educated man who can see past the Minister’s propaganda and to the marrow of the truth behind his indiscretions. Indeed, Odili is westerly educated and the results of his individualistic attitude are eventually made apparent by his ability to argue on behalf of his beliefs. In one scene, Odili passionately rebuts the “standing-in-a-line” for Nanga suggestion. Odili’s durable individualism and nonchalant labeling of “primitive loyalty” (Achebe 7) towards a friend who fails to voice the same opinion as Odili implicates that Odili believes he possesses a superior sense of intellect over his colleagues, who still cling to their rudimentary traditions.
Nigeria itself has been reputed for its conventional, tribal communities and here Achebe meshes the two different distinctions of principles. After Nanga arrives, he showers Odili with professional and personal flattery. Odili, caught off guard modestly accepts the flattery without ever refuting Nanga. The two carry on in conversation as if they had been best friends who had just been reunited. Odili’’s attitude then shifts from the indignant Mr. Do Right to that of a brownnoser. Odili continues to speak amiably towards the Minister and even compliments his speech as “effective.” Odili’s cognitive dissonance is among the resonating themes that demonstrate the incompatibility between the Western mores and the traditional values of Africa through the vice of opportunity. Odili’s innocent impression, given at the beginning of the story, is further shattered by his unscrupulous approach towards women.
We may say that Odili’s libido pervades all the driving forces within his psyche. Before departing for Nanga’s residence, who gave him an invite, Odili discourses in vivid detail about his relationship with a “friend,” who lived in the same city as Nanga, named Elsie and how she was “the only girl I met and slept with the same day---in fact within an hour.” (Achebe 24) Odili never falters to mention his intent to have a rendezvous with her once he reaches the capital. (Achebe 26) However, do not be mistaken that Odili’s only motivation for taking a venture to the capital was merely a pheromone attraction. Another incentive for Odili was the possibility for a post-graduate scholarship, which would merit him a trip to England.
Albeit Odili denies being of such an avarice nature as to weasel his way through Nanga to attain the scholarship, he nevertheless exemplifies a subconscious desire for the experience. For example, prior to his rebuttal of ever debasing himself to such low means, Odili recalls with elation his friend’s experience in the same class and location that he is contemplating to pursue. (Achebe 18) Odili’s jubilance gives rise to the possibility that he may in fact only be appeasing his conscience in order to justify that such prestige would be not of his corruption but rather Nanga’s accord. According to Freudian principles, these aspirations would be appeal to both the id and the ego. Another factor we can sift from Odili’s recount of his friend’s journey is the amusement and sheer euphoria the two share concerning the white cab driver who refers to Andrew Kadibe, Odili’s black friend, as “sir.”
During the colonial era, equality with the white race was vacant in the minds of the Nigerian people, let alone any formal respect such as “sir.” As a result, now that Nigeria has their independence in the story and a trip to Europe is possible for the elite citizens, a sense of irony strikes the two individuals that such a reversal of roles, even if intended as a formal gesture, could be reversed. Odili, however, does not fail to maintain lechery at the top of his priority list. In fact, before ever meeting with his beloved Elsie, Odili ends up sleeping with a married American woman at a dinner party, who he had only met that day. (Achebe 53) During the entire mention of his trip to the capital, Odili hangs upon the thought that he may once again reunite with Elsie. However, Achebe’s build up for Odili to meet with his pen pal seems to imply that Odili merely wants to feed his libido’s incessant desire. Odili inevitably does meet up with Elsie and even escorts her, along with Nanga, to Nanga’s place of residence. However, in a whimsical turn, Nanga and Elsie are the two who invariably copulate beneath the sheets, leaving Odili to spend the night in solitude.
The pathetic part of Odili’s solitude is how he is determined to be furious at the two lovers and so taken aback that he packed his belongings as if to leave, yet he remains at Nanga’s until morning. After all the insult and defamation to his name, Odili slips into a comatose sleep while Nanga and Elsie indulge their own libidos. At this point, the book is not only a reflection of abusive politics, but also a game of sexual, musical chairs. The interesting idea is that sex seems to be directly related to corrupt politics. These scenes are primarily adjacent to any synopsis of a modern day soap opera. More notably, this is the story’s turning point, which delves deeper into the exploitation of traditional Africa by means of the political sphere. The idiosyncrasy that emerges from this misunderstanding is that Odili seems to convince himself that he truly cared for Elsie. If anything, Odili is taken more aback by the embarrassment of believing he was the arbitrator of Elsie and possessed her loyalty. In other words, Odili merely had his possession borrowed without permission, which just happens to be his object of transference for the “mother he never had.” “After Nanga seduces Odili's girl, Odili has both personal vengeance and idealism as motives to bring down his erstwhile patron…” (Farwell)
Indeed, this becomes an instance when one might say the id and the ego balance each other allowing the superego is able to pursue self-actualization. Like the Non-Aggression Pact between Germany and the Soviet Union , Odili’s psychological fury and animosity become forged with the platform of revolutionary politics to avenge the devious Nanga. Odili openly admits the ends he seeks by participating in the Common People’s Convention, as it became to be known, by saying, “I must admit I was immediately taken with the idea of the Common People’s Convention. Apart from everything else it would add a second string to my bow when I came to deal with Nanga.” (Achebe 79) Another salient notion is the disdainful reference to communism and how the Convention duly opposes such a label. Again, the heavy influence from European imperialism may attribute for these attitudes because most western societies tend to stray away from the characteristics of Communism by renouncing clinging to a more capitalistic ideology. (Achebe 80) Later, as Odili and the CPC furnish their campaign, the libido and ego once again find middle ground to pacify each other.
The means comes in the form of a girl named Edna, who is predestined to be Nanga’s wife . The girl herself is beautiful and would be an adequate rebound after being denied by Nanga and Elsie. Moreover, what better way to goad Nanga than to sway this girl away from marriage and Odili take her for his own. Odili does succeed in befriending Edna and the two form a steady friendship of confidence. Nonetheless, Edna is torn as to whether she should consider calling off her engagement or honor her father’s wishes by pursuing a life with Nanga. Tensions heat up, however, when Nanga learns of Odili’s candidacy and his intervention with Edna. Nanga in turn paints Odili as a vagabond womanizer to Edna. Thenceforth, Odili and Edna’s relationship become shaky. Odili becomes infuriated with Nanga, as well as Edna, and composes a letter that aims slander towards Edna for insolence. However, the audience can readily interpret this as a conflict between the id and ego. It almost seems as if Odili regresses a behavior from his childhood, or maybe even his tribal heritage. For one, Odili’s id is frustrated by the absence of instant gratification and therefore Odili directs his anger onto Edna.
Another conjecture might be a case of anal retentiveness, however, the story does not provide adequate information concerning his toilet training as a child. The superego wavers because the initial quest for revenge backfires. Political corruption is not a new concept in this Nigerian society, thanks to European influence, and Nanga, as well as Odili, act as prime examples of democratic deterioration within a foreign market. Now that the government is the new beacon in their culture, as much as the griot , the people observe the conduct and realize what modernization calls for to improve the “rank” of their country. The story intently revolves around Nanga and Odili, however there are sublimities that linger among the people, such as the scene at Josiah’s shop. Who the “Man of the People” really is in this novel has long been debated. Two scholars argue that Nanga is the “Man of the People.” (Liukkonen and Povey) Personally, Odili could be another possibility for the title’s implication.
Nevertheless, the people recognize the corruption taking place in the medium of politics and are indifferent to its existence. Instead, the people acknowledge these practices as nothing out of the ordinary and consider the Machiavellian philosophy as the natural approach of candidates. In the conclusion, Odili attends a rally of Nanga’s in disguise to hear Nanga’s speech to the people. Eventually, Odili is uncovered by Nanga’s people and paraded onto the stage to become a product of Nanga’s scrutiny. Nanga, indeed, rationally ostracizes Odili amidst the crowd of his supporters and propagates an anti-sentimental view towards Odili. The people degrade Odili and Nanga, along with his thugs, orchestrate a brutal beating on Odili. The entire election concludes in chaos, Odili is in the hospital, his friend Max is killed by friends of Nanga, and the military, disenchanted with the situation, stages a coup; ousting Nanga and all the other office holders.
The eerie irony in the coup is that Nigeria’s actual government was overthrown in a military takeover not long after A Man of the People was published. (Culross) Odili promised Nanga that he would “have the last laugh.” (Achebe 73) In some respects, Odili might not have been far off. During his recovery, Edna changed her mind about Odili and decided to stand by him. In summation, by attaining the prized belle and the army overthrowing Nanga, Odili reached his level of self-actualization. Also, in capitalist fashion, his party was disbanded and he decided to embezzle the CPC’s funds to finance the bride price that was custom for him to marry Edna. Chinua Achebe sincerely stimulates the astonishment of the nation’s condition. He aptly traces the most prolific inefficiencies back to Western influence by using his characters as imitators of Western values.
The story ends dismally leaving the reader in a state of beguilement as to the moral behind the chaos. In this case, there is no embodiment of a didactic theme. Instead, Achebe sculpts this peace carefully to ensure that the readers experience the void that permeates the lives of his characters, his people