Introduction: “Africa Is People” by Chinua Achebe
“Africa Is People” by Chinua Achebe first appeared in 1962 in the journal Transition, markinga pivotal moment in African literature and literary theory. Achebe, a leading figure in the African literary renaissance, challenged the Western perception of Africa as a monolithic, undifferentiated entity. Instead, he emphasized the continent’s rich diversity of cultures, histories, and experiences. The essay’s significance lies in its ability to decolonize African narratives and to give voice to the continent’s people, asserting their agency and complexity.
Summary of “Africa Is People” by Chinua Achebe
- Economic Development and Structural Adjustment Programs: Achebe critiques the structural adjustment programs implemented by Western economists in African countries. He highlights the disconnect between theory and reality, stating, “Africa is not fiction. Africa is people, real people” (Achebe, 1999, p. 314). He uses Nigeria as an example where economic measures reduced the minimum wage drastically, worsening living conditions rather than improving them.
- Perception of Africa by the West: Achebe argues that Western perspectives often dehumanize Africans, reducing them to abstract problems rather than individuals with human dignity. This dehumanization is rooted in the imperialist mindset, which was perpetuated by influential figures like Albert Schweitzer and Joseph Conrad. Achebe highlights Conrad’s derogatory depiction of Africans as part of a larger “mythology of imperialism” (p. 316).
- The Legacy of Colonialism and Foreign Influence: Achebe points to historical foreign interventions, particularly in countries like Congo, where leaders like Mobutu were installed by foreign powers to serve their interests. These interventions left devastating legacies of corruption and poverty. He references President Clinton’s apology for American Cold War policies in Africa, underscoring the destructive consequences of such external manipulations (p. 318).
- Call for Better Understanding and Solutions: Achebe stresses the importance of considering Africa’s humanity in global policy. He appeals to institutions like the World Bank to recognize that “Africa Is People” and to reform policies accordingly. His call is not for sympathy but for an acknowledgment of Africans’ rights to fair treatment and sustainable development (p. 321).
- Critique of Global Economic Systems: Achebe critiques the global banking system, which, by enabling the looting of African wealth by corrupt leaders, compounds Africa’s economic problems. He argues for stricter regulations on foreign banks that hold stolen assets, emphasizing the need for global cooperation to recover these funds and support African development (p. 320).
Literary Terms/Concepts in “Africa Is People” by Chinua Achebe
| Literary Term/Concept | Explanation | Example/Usage in “Africa Is People” |
| Irony | The use of words to convey a meaning that is opposite of its literal meaning, often to highlight contradictions. | Achebe notes the irony of Western nations that benefitted from post-war reconstruction (e.g., Japan and Germany) being reluctant to forgive the debts of poor African nations. |
| Symbolism | The use of symbols to represent ideas or qualities. | Africa as “people” symbolizes the humanity of the continent, contrasting the Western view that sees Africa as merely a resource or economic problem. |
| Critique of Imperialism | A direct critique of the ideologies and practices of imperialist powers, often highlighting their dehumanizing impact on colonized peoples. | Achebe criticizes the “mythology of imperialism” that underpins Western views of Africa, referencing figures like Conrad and Schweitzer who perpetuated colonial myths. |
| Satire | The use of humor, irony, or ridicule to expose and criticize people’s stupidity or vices, particularly in the context of contemporary politics. | Achebe satirically describes the OECD meeting as a “fiction workshop” where experts treat African economies like “guinea pigs” (p. 314). |
| Pathos | An appeal to emotion, often used to evoke sympathy or pity in the audience. | Achebe evokes sympathy for the African people suffering under structural adjustment programs, describing the drastic reduction of wages and its human toll. |
| Allusion | An indirect or passing reference to another work of literature, person, or event. | Achebe alludes to Joseph Conrad’s racist description of a black man in Heart of Darkness to critique imperialist attitudes toward Africa (p. 316). |
| Ethos | An appeal to ethics, authority, or credibility to convince the audience. | Achebe draws on his personal experiences and knowledge of African economies to establish credibility, especially when addressing policies like structural adjustment. |
| Imagery | Descriptive language that appeals to the senses and paints a vivid picture in the reader’s mind. | Achebe’s depiction of Western economists treating African countries as “laboratory guinea pigs” creates a vivid image of their cold, detached approach to African problems (p. 314). |
| Juxtaposition | The placing of two contrasting ideas side by side for effect. | Achebe juxtaposes the wealth and success of Western nations with the poverty and suffering in African countries caused by the very policies the West advocates. |
| Rhetorical Question | A question posed for rhetorical effect rather than to receive an answer, often used to emphasize a point. | Achebe asks, “Would you recommend a similar remedy to your own government?” (p. 314) to challenge Western experts on the fairness of their policies for Africa. |
Contribution of “Africa Is People” by Chinua Achebe to Literary Theory/Theories
- Postcolonial Theory:
- Achebe’s essay contributes significantly to postcolonial theory by challenging Western representations of Africa as a place of poverty and dysfunction. He critiques the imperialist narrative and argues that Africa should be viewed as a continent made up of “people, real people,” not abstractions or experimental subjects (Achebe, 1999, p. 314).
- He also exposes the dehumanizing effects of colonialism, using examples like Joseph Conrad’s depiction of Africans in Heart of Darkness and Albert Schweitzer’s view of Africans as “junior brothers” (p. 316). Achebe’s work aligns with postcolonial critiques of how imperialist ideologies continue to shape global perceptions and policies toward Africa.
- Cultural Criticism:
- Achebe’s lecture engages in cultural criticism by highlighting the role of Western culture in perpetuating harmful stereotypes about Africa. He points out how these stereotypes have been deeply ingrained through literature, media, and policy, referencing figures like Conrad and the Western economic elites at the OECD meeting (p. 314).
- By emphasizing the human experience in Africa, Achebe critiques the cultural assumptions that underlie Western economic theories and interventions, encouraging a re-evaluation of Africa’s cultural and social realities beyond Eurocentric frameworks.
- Humanism:
- Achebe’s argument that “Africa is people” is rooted in humanism, which prioritizes the dignity and value of individuals over abstract economic or political goals. He critiques the structural adjustment programs imposed on African nations for disregarding the human cost, stating that these policies treat Africans as “guinea pigs” rather than as human beings with rights and needs (p. 314).
- His focus on the ethical treatment of African people contributes to humanist literary criticism by underscoring the importance of recognizing the humanity of marginalized populations in both literature and policy.
- Marxist Theory:
- Achebe’s essay reflects aspects of Marxist literary criticism by analyzing the economic exploitation of Africa by Western powers. He critiques the global capitalist system, which he sees as perpetuating Africa’s poverty while benefiting the wealthier nations. Achebe highlights the inequalities created by this system, where “structural adjustment” programs enrich the West at the expense of the poor in Africa (p. 318).
- He also critiques the concentration of wealth and power in the hands of corrupt African leaders who collude with global elites, drawing attention to class-based exploitation and the need for economic justice.
- Narrative Theory:
- Achebe’s essay can be seen as a challenge to traditional Western narrative structures, particularly in how Africa has been portrayed in literary and scholarly works. By presenting Africa as a complex, human society rather than a “fictional” construct of Western economic theories, Achebe reclaims African narratives from colonial and neocolonial misrepresentations (p. 314).
- His use of personal storytelling within a formal lecture context also serves as a narrative device that humanizes African experiences, creating an alternative narrative to the dominant Western discourse on African poverty and development.
- Moral Philosophy in Literature:
- Achebe’s work contributes to discussions of moral philosophy in literature by advocating for an ethical approach to policymaking and economic intervention. His criticism of structural adjustment programs is rooted in a moral argument—that it is unjust to subject African populations to severe economic hardship under the guise of free-market ideology (p. 314).
- Achebe’s emphasis on the humanity of Africans ties into moral philosophy by calling for recognition of the ethical implications of policies and literature that dehumanize or marginalize entire populations.
- Postmodernism:
- Achebe’s essay contributes to postmodern literary theory by deconstructing the metanarratives surrounding Africa, particularly the myth of African “backwardness” propagated by imperialism. He exposes the limitations and biases in Western economic and political narratives that position Africa as perpetually in need of external rescue (p. 317).
- His questioning of Western authority figures and their economic “solutions” reflects a postmodern skepticism of grand, universalizing theories, particularly those that ignore the lived realities of marginalized groups.
- Ethical Criticism:
- Achebe’s focus on the ethical responsibility of Western powers toward Africa aligns with ethical criticism in literature. He questions the moral implications of the structural adjustment policies and the Western economic dominance that continues to marginalize African people. His challenge—”Would you recommend a similar remedy to your own government?”—forces readers and policymakers to consider the ethics of applying these policies to African countries (p. 314).
- This aligns with ethical criticism’s focus on the impact of literature and policy on human life and moral responsibility.
Examples of Critiques Through “Africa Is People” by Chinua Achebe
| Literary Work and Author | Critique Through “Africa Is People” | References from Achebe’s Essay |
| Heart of Darkness by Joseph Conrad | Achebe criticizes Conrad’s dehumanizing portrayal of Africans as savage, irrational beings. Conrad’s infamous description of a black man as a “buck nigger” fixates on violence and reinforces the imperialist myth of African inferiority. | Achebe points out Conrad’s fixation on Africans as embodiments of “unreasoning rage” (p. 316), noting this as part of the “mythology of imperialism.” |
| Doctor Schweitzer of Lambaréné by Albert Schweitzer | Achebe critiques Schweitzer’s paternalistic view of Africans, calling out his infamous statement that “The African is indeed my brother, but my junior brother.” Schweitzer’s attitude reflects the colonial mindset that justified Western dominance. | Achebe exposes Schweitzer’s statement as a “blasphemy” that went unchallenged due to imperialist admiration (p. 315). |
| Pröster John by John Buchan | Achebe references this colonialist novel to highlight the persistent imperial myth that black people are incapable of responsibility. Buchan’s work reflects the racial stereotypes that helped justify colonial domination. | Achebe critiques Buchan’s assertion that “white and black” differ in the “gift of responsibility,” a statement rooted in imperial arrogance (p. 321). |
| Lord Jim by Joseph Conrad | Achebe’s criticism extends to Conrad’s broader body of work, which often portrays non-Europeans as lesser or inferior beings. Lord Jim, like Heart of Darkness, reinforces colonial hierarchies by depicting non-white characters as background figures, lacking agency. | Achebe’s critique of the “mythology of imperialism” applies to Conrad’s entire oeuvre, noting how his works perpetuate colonial stereotypes (p. 316). |
Criticism Against “Africa Is People” by Chinua Achebe
- Over-Simplification of Complex Economic Issues: Critics argue that Achebe simplifies the economic challenges facing Africa by framing the debate primarily in human terms, without offering a nuanced analysis of economic policies like structural adjustment programs. While his emphasis on human impact is important, some critics believe that a more detailed economic discussion could provide a more balanced perspective.
- Lack of Concrete Solutions: Achebe effectively critiques Western policies and interventions in Africa, but some critics highlight that he does not offer specific, actionable solutions to the problems he identifies. His appeal for human-centered approaches is compelling, yet critics note that it lacks clear guidelines on how such approaches can be practically implemented in complex geopolitical and economic contexts.
- Overemphasis on Western Responsibility: Some critics claim that Achebe places too much blame on Western nations for Africa’s problems, while underplaying the role of African governments and internal factors like corruption, mismanagement, and ethnic conflicts. This critique suggests that Achebe’s essay, while important in highlighting Western exploitation, might not fully address Africa’s internal challenges.
- Idealization of African Humanism: Achebe’s promotion of African humanism, particularly the idea of communal cooperation (umuntu ngumuntu ngabantu), is seen by some critics as overly idealized. They argue that this idealization may ignore the complexities and challenges within African societies, such as tribalism, political instability, and social inequality, which undermine the communal ideals Achebe champions.
- Generalization of Africa’s Diversity: Achebe speaks of “Africa” as a singular entity, which can be seen as a broad generalization. Critics argue that Africa is a vast and diverse continent with multiple cultures, economies, and histories, and that Achebe’s critique might oversimplify this diversity by treating African nations as uniformly affected by Western policies.
Representative Quotations from “Africa Is People” by Chinua Achebe with Explanation
| Quotation | Explanation |
| “Africa is not fiction. Africa is people, real people.” | Achebe emphasizes the humanity of Africans, contrasting the West’s tendency to reduce Africa to abstract economic problems or fictional narratives. |
| “You are developing new drugs and feeding them to a bunch of laboratory guinea pigs.” | Achebe critiques the way Western economists treat African nations as experimental subjects for economic theories, detached from the human cost. |
| “The African is indeed my brother, but my junior brother.” | Achebe highlights this paternalistic quote by Albert Schweitzer to expose the imperialist mindset that continues to influence Western views of Africa. |
| “Would you recommend a similar remedy to your own government?” | Achebe challenges Western policymakers by asking if they would subject their own populations to the harsh economic measures they prescribe for Africa. |
| “Structural adjustment… reduced Nigeria’s minimum wage from 15 pounds to 5 pounds.” | This quotation underscores the devastating real-world impact of structural adjustment programs on African economies and livelihoods. |
| “Imperial domination required a new language to describe the world it had created.” | Achebe critiques the language of imperialism, arguing that it was used to dehumanize colonized people and justify domination. |
| “Mobutu’s legacy was truly horrendous.” | Achebe points to the destructive impact of corrupt African leaders, often supported by foreign powers, in destabilizing their nations. |
| “Africa is people… in cooperation with people.” | Achebe invokes the African philosophy of communalism, suggesting that Africa’s strength lies in cooperation and shared humanity. |
| “You will be staggered to know… 37 percent of African private wealth is held outside Africa.” | Achebe reveals the extent of economic exploitation, where African wealth is siphoned off and stored in foreign banks, further impoverishing the continent. |
| “Let us perform the sacrifice and leave the blame on the doorstep of the spirits.” | Achebe uses an Igbo proverb to suggest that Africa must take action to solve its problems, even if external forces continue to resist change. |
Suggested Readings: “Africa Is People” by Chinua Achebe
- Achebe, Chinua. The Trouble with Nigeria. Heinemann Educational Books, 1983.
https://archive.org/details/troublewithniger00ache - Fanon, Frantz. The Wretched of the Earth. Translated by Richard Philcox, Grove Press, 2004. https://archive.org/details/wretchedofearth0000fano
- Said, Edward W. Orientalism. Vintage Books, 1979. https://archive.org/details/orientalism00said
- Rodney, Walter. How Europe Underdeveloped Africa. Verso Books, 2018.
https://www.versobooks.com/books/2785-how-europe-underdeveloped-africa - Nkrumah, Kwame. Neocolonialism: The Last Stage of Imperialism. International Publishers, 1966. https://archive.org/details/neocolonialismla00nkrum
- Ngũgĩ wa Thiong’o. Decolonising the Mind: The Politics of Language in African Literature. James Currey, 1986. https://archive.org/details/decolonisingmind00ngg
- Memmi, Albert. The Colonizer and the Colonized. Beacon Press, 1965.
https://archive.org/details/colonizercoloniz00memm_0 - Mazrui, Ali A. The Africans: A Triple Heritage. BBC Publications, 1986.
https://archive.org/details/africanstriplehe00mazr - Mbembe, Achille. On the Postcolony. University of California Press, 2001.
https://www.ucpress.edu/book/9780520204355/on-the-postcolony