SOCIO POLITICAL AND ECONOMIC ALIENATION IN HELON HABILA’S WAITING FOR AN ANGEL AND OIL ON WATER
CHAPTER ONE
INTRODUCTION
1.1 Background to the Study
In the words of our eminent African novelist, Chinua Achebe:
The trouble with Nigeria is simply and squarely a failure of leadership. There is nothing basically wrong with the Nigerian land or climate or water or air or anything else. The Nigerian problem is the unwillingness or inability of its leaders to rise to the responsibility, to the challenge of personal example which are the hallmark of true leadership (The Trouble With Nigeria, 1).
Without doubt, this perfect observation by Chinua Achebe, arguably one of the world’s most erudite literary scholars and social commentators, captures the cankerworm that has consistently plagued the Nigerian and, indeed, the African political landscape since the various countries got their independence from colonial rule. Ours is a continent with a teeming and resourceful population, abundant natural, agricultural and mineral resources, yet mired by misrule and glaring mismanagement.
In fact, leadership, in all its ramifications, has actually been the bane of our collective existence, such that today, most African countries are reference points of tyranny, oppression, power mongering, official corruption, electoral malfeasance, intolerance, victimisation, betrayal, sabotage, exploitation, ritual/wanton killings, and all kinds of humiliation and human degradation of the citizenry, especially the poor masses and those who advocate a functional model of society. Thus, everywhere in the post-independence African society, there is oppression, hunger and starvation, and the looming shadows of unmitigated greed and egregious ostentation in the face of crushing poverty, tyranny, betrayal and alarming insecurity have reduced Africa to everyone-for-himself and God-for-us-all society.
There are loud grumblings about the yawning gap between the rich and the poor. Serial failure of leadership has crippled the continent on the race-track of global competition for development. Unfortunately, there is conspiratorial silence on what is to be done with power so as to make the conditions of the vast majority of the people better, especially in the search for an egalitarian society, a society where resources are evenly distributed. The leadership class has not thought it wise to woo the masses—the oppressed, the deprived, the exploited, the wretched of the earth—on the strength and conviction of their vision for their societies to be optimistic of a better future.
To them, the African people should be quite easily exploited and oppressed, as the whites did to them under colonialism. Power failure, oppression, exploitation, indifference, betrayal of hope, bad roads, poor healthcare, inadequate housing, declining standards of education, massive unemployment, corruption, disillusionment, lack of basic necessities, safety, etc. have become the bane of the continent. In fact, this systemic rot is an urgent reminder of things to do in post-independence Africa. And the very first things to do are to change the way we have been doing things.
The African novel from this time on acquires a revolutionary ardour that aims to enthrone just and egalitarian system in place of the current inefficient and parasitic structures. But as Chidi Amuta states, there is a consciousness on the need for drastic social changes, differing and conflicting views have arisen on the kind of ideological base on which the emergent society should be launched. While some novelists seek social change in the idealistic resurrection of some traditional African social systems, others turn to socialism (169). The position of the first group is attributable to a non-dialectical understanding of historical and social process. They tend to regard revolution in the idealistic terms of Frederick Engels noted in Socialism: Utopian and Scientific, as inventing a new and more perfect social order” (52). For the other group, however, revolution revolves around the overthrow of the existent capitalist mode of production for a socialist mode, thereby effecting a change in the relations of production.
Even though these novelists are pursuing similar ideologies, they are from different nationalities and social backgrounds. While Habila and Ojaide are Nigerians, Ngugi wa Thiong’o is from Kenya. Of course, the differences in backgrounds have contributed to fashioning out their different approaches. This is in line with Louis Althusser’s observations in Lenin and Philosophy and Other Essays, that:
