TABLE OF CONTENTS
Title Page – – – – – – – – – – i
Approval page – – – – – – – – – ii
Certification – – – – – – – – – iii
Acknowledgment – – – – – – – – – iv
Dedication – – – – – – – – – – v
Table of Contents – – – – – – – – – vi
Abstract – – – – – – – – – – ix
CHAPTER ONE: INTRODUCTION – – – – – 1
- Background of the Study – – – – – – – 1
- Statement of the Problem – – – – – 5
- Thesis statement – – – – – – – – 6
- Purpose of the Study – – – – – – – 6
- Scope of the Study – – – – – – – – 6
- Significance of the Study – – – – – – 7
- Methodology – – – – – – – – – 7
- Explication of Terms: Destiny and Freedom – – – 8
CHAPTER TWO: LITERATURE REVIEW – – – – 11
CHAPTER THREE: EXPOSITION OF THE NOTION OF FREEDOM AND HUMAN DESTINY IN ACHEBE’S NOVELS – – – 29
3.1 Igbo World-View – – – – – – – – 29
3.2 Freedom and Destiny in Okonkwo Things Fall Apart – – 31
3.2.1 Okonkwo’s Life and Fame – – – – – – 31
3.2.2 Okonkwo’s Flaws – – – – – – – – 32
3.3 Freedom and Destiny in Obi Okonkwo No Longer at Ease – – 36
3.3.1 Obi’s Intelligence and Scholarships Awards – – – – 36
3.3.2 Obi’s Theory of How to End Corruption in Nigeria Civil Service – 38
3.3.3 Obi’s Failed Marriage with Clara, His Bribery Episodes and Jail – 40
3.4 Freedom and Destiny in Ezeulu Arrow of God – – – 46
3.4.1 Ezeulu’s Priestly Duties and Powers – – – – – 46
3.4.2 Division in Umuaro over a Land Case with Okperi – – 48
3.4.3 Ezeulu’s Rejection of Warrant Chief, Crisis of the New Yam Feast and Conversion of Umuaro People – – – – 49
CHAPTER FOUR: EVALUATION OF HUMAN FREEDOM AND DESTINY IN IGBO PHILOSOPHY OF LIFE – – – 58
4.1 Igbo Ontology verses Human Freedom and Destiny – – 58
4.2 Culture and Identity Crisis – – – – – – – 62
4.3 Deities and Human Creation in Igbo world – – – – 65
4.4 Igbo culture and the culture of Right-Questioning – – – 66
4.5 Law; Destiny and Freedom – – – – – – – 70
4.6 The Relationship between Freedom and Destiny – – – 74
CHAPTER FIVE: SUMMARY AND CONCLUSION – – – 80
5.1 Summary – – – – – – – – – 80
5.2 Conclusion – – – – – – – – – 83
BIBLIOGRAPHY – – – – – – – – 85
ABSTRACT
This dissertation is an attempt to examine critically the complex nature of; and the ironies of human life wishes in human society. It looks into the seeming absurdity, paradox and contradictions presented by the reality of both determinism and free-will; freedom and destiny of man in his real world with a relational approach. In proffering solution to this paradox as it was made manifest in the lives of Okonkwo in Things Fall Apart, Obi in No Longer at Ease and Ezeulu in Arrow of God, this study showed that man is actively involved in the shaping of his/her life and that life is dynamic; culture is borrowed and shared. It argues that the dynamism of life demands wisdom to cope with it and that only positive and rational adjustment can sustain human destiny/achievements in the reality of cultural dynamisms. Man as an interactive being and a being of influence is subject to change; however, changes should be from lower to higher values. Therefore, it concluded that human freedom and destiny work together as complements not contraries towards the realization of man in his society.
CHAPTER ONE
INTRODUCTION
- Background of the study
The question of the reality of human freedom and human destiny as both drawing from Chukwu or Chineke (God or God the creator) who is also called Ezechitoke – ‘the provident king that apportions lots’ – which is one of the names with which God is addressed in Igbo Obollo dialect, is one of the most fundamental questions of philosophy and a central question in both metaphysics and existentialism. Man is a creature of Chineke; freedom and destiny are Chukwu’s products not man. It is generally believed and accepted that all things derive their existence from God, and so by an original plan proceed from Him and also strive back towards Him. However, unlike other creatures, human beings have reason and they exercise religion. Man knows Chukwu as his origin and goal; his beginning and end and he is fully aware of his inseparable relationship with Him who has released him (man) into the universe. But as a rational being, freedom is man’s highest inalienable quality and right. Man deliberates and takes decision as to what affects his life on earth.
The Igbo people address their Creator and Sustainer by various names as given below in a tabular form with their interpretation/s: Chukwu, for the Igbo not only creates and orders the functionality of things in the world;
He also endows man, fixes man’s longevity on earth and sets how, where and when man’s destiny manifests itself. It is taken for granted that no power can stop what God has ordained from coming to pass hence, their view about uche Chi and oge Chi (the will of God and God’s time). The Igbo firmly believes that Uche Chi ga-eme n’ oge Chi – the will of God happens at the time of God. They also have a saying that: ‘anaghi eji aka etinye anwu n’ uju’ (one does not use hand to drag a bee into the bee hives) this means that fortunes are preordained not acquired and since they are preordained, they manifest themselves are the appointed time. Hence, another saying that Ukwa ruo oge ya O daa – Ukwa is a seed plant that drops to the ground when it ripens. Armed with this obscured knowledge of God, man in his survival attempts is akin to wait for Uche Chi and Oge-Chi (Will of God and God’s Time) and the final analysis as to what happens to him is O bu ka Chi si choo ya – ‘that is how God wanted it,’ irrespective of whether what happened was good or bad.
Man from this point of view seems to be free of whatever happens to him but our daily experience says otherwise. Man does not simply stay and watch things happen he rather makes things happen in his society. Man is aware of his life and constantly strives to realize it and to better his world. Although man is not the starting point of life or the beginning of a meaning-filled life; he is, however, fully aware of his involvement and participation in life. Man’s desire is limitless and in his insatiability nature and cravings for happiness, man sometimes tries to make God act in his own time but the Igbo say onyebuta-Chi ya-uzo-o-gbagbuo-onwe-ya-n’ oso – meaning that one who runs faster than one’s chi meets one’s doom. In other words, true happiness of man is located with God – the King who owns the world – EZE nwe uwa.
The Igbo believe that man is a composed being of body and soul, physical and spiritual, and determinism and free-will such that his life and existence rest upon two fundamental principles that give vent to his composition. On the one hand, the Igbo believe that Chukwu – God creates, gives and owns life – Chi na-eke ndu, Chi- na-enye ndu, and Chi nwe ndu; and since Chi is both the creator, the giver and the rightful owner of life, man only receives his akalaka (destiny stamped on his palm) from Chukwu and this akalaka admits no addition or subtraction and of no modification whatsoever. Hence, the Igbo say ‘ihe Chi dere na O dego ya,’ – what God has written is written. On the other hand, the Igbo hold tenaciously to yet another principle that says ‘onye kwe, chi ya ekwe,’ – if a man says yes; his chi also says yes. It connotes choice and responsibility and involves man in his quest for a meaning-filled life and happy existence as underscored by Igbo wisdom saying that aka aja-aja n’ ebute onu manumanu, aruo na-anwu – e rie na ndo, and ike keta o rie – all meaning that ‘work precedes eating and enjoyment’. In other words, there is need for a kind of an agreement and co-operation between a man’s ‘chi’- (God/Chukwu’s representative in man) and ‘himself’ representing man’s free-will power towards the pragmatic translation and interpretation of his destiny. Human life is a complex nature that is punctuated with irony of fate, such that one’s wishes and legitimate aspirations do not depend solely on one for realization. The realizations of these aspirations depend on unpredictable variables which one has no absolute control of; and Chinua Achebe captures this reality vividly in his novels: Things Fall Apart; No Longer at Ease and Arrow of God using Ogbuefi Okonkwo, Michael ObiajuluOkonkwo and Ezeulu respectively.
1.2 Statement of the Problem
The Igbo two principles of life: ‘ihe Chi dere na O dego ya’ and ‘onye kwe, chi ya ekwe’ put differently, destiny and freedom of man, present us with a paradox. They try to say that there is force acting upon man and of which man has no control of in his life; yet man is not excused or exonerated as to how his life turns out to be in his worldly existence. This paradox has over the years engaged and divided philosophers into different schools of thoughts as can be found in the idealism, naturalism and compatibility theories in Western philosophical traditions. However, the argument for the Igbo is not whether man is free or not; or whether he is determined or not or whether determinism and free-will are compatible or not; but to what extent or degree is man free to participate and contribute to the shaping of his life and his society. It is to find out the degree of man’s freedom and the co-operation therein that this work sets out to investigate.
1.3 Thesis Statement
This study advances the thesis that destiny and freedom co-exist and work together as complements towards the realization of the human person in Igbo society.
- Purpose of the Study
This study looks critically at the paradox of determinism and free-will in the Igbo notions of human destiny and the dynamisms of human freedom using Achebe’s novels: Things Fall Apart, No Longer at Ease and Arrow of God.
1.5 Scope of the Study
This work is limited to the study of the Igbo Philosophy of Freedom and Human Destiny using Chinua Achebe’s novels: Things Fall Apart; No Longer at Ease and Arrow of God. Hence, it will be extensive in examining both concepts with relevant materials which affect human freedom and destiny in Igbo society. It shall also make allusions to literatures considered relevant to the understanding and achievement of this aim.
1.6 Significance of the Study
The study exposes to critical minded Igbo persons, the negative implications of consenting entirely either to human freedom or human destiny to the detriment of each other:
i. It tries to unravel this paradox that are inherent in the Igbo world-view and presents them as complements rather than contraries; and
ii. It contributes as a research reference to the general students on Igbo studies.
