By Dan Amor
As
we were saying, can a sane person allow himself to be driven by some spurious
emotion to run stark-naked into a crowded market for whatever reason? The moral
implication of the story is obvious. It shows that it is the society that
creates its madmen that also treats its madmen shabbily as though they were not
human beings. If, indeed, we are at first comfortable with the way the first
madman who opens the story is ill-treated, by the time the story closes, and we
are familiar with the fate of Nwibe, we certainly can no longer be complacent
about the treatment of the madman. What is more, we are awed by the realization
that Nwibe’s troubles have only begun by the time the story ends. The alternate
implication is that Nwibe might in the end become truly mad. This situation
certainly urges us to the belief that the madman who opens the story might
have become a madman through an experience similar to that of Nwibe. This is a
devastating indictment of society.
*Nnamdi Kanu |
This
indictment is addressed not only to the stone-aged society ridden with
superstitions and taboos such as Nwibe’s, but also the modern society because
Nwibe’s village is in the end only a microcosm of the larger human society. The
extreme vulnerability of the individual within the society is the major concern
of Achebe in this epic. Man is revealed to be ultimately alone and alienated in
society which is supposed to exist for his advantage but which ironically
seems to exist to destroy him. Despite the solicitude of relatives, the
existential tragedy of Nwibe is his loneliness in the face of a horrendous
natural calamity.
Consistent
with the system of ironies in this story, water which is a universal symbol of
life becomes the source of human tragedy. It is the local stream which invites
Nwibe to cleanse and purify himself from dirt that has also invited the madman
to quench his thirst and rejuvenate his tired body. Yet these invitations lead
inevitably to a tragic collision. Similarly ironic is the fact that the road,
which is the universal symbol of life and irrepressible human quest for
knowledge, is also that which has tragically crossed the paths of Nwibe and the
madman. The irony further extends to the name of the protagonist himself-
“Nwibe”, which translates from Igbo into “a child of the community”.
Such
a child is supposed to be loved, respected and helped along by all to achieve
his life’s goals. The opposite is ironically the case with the Nwibe of this
story. The community as demonstrated in the upper class of society- the Ozo
title holders and the medicine men- prides itself in its realism, good sense
and wisdom. However, when these claims are put to test, the society is not only
found wanting, but is discovered to be incapable of distinguishing appearance
from reality. Hence, the community rather than becoming the making, is the
ruin of this Nwibe.
*Buhari |
As
we can see from the beginning of the story, Nwibe is surely a tacit
representative of the society, with all its boasts to success and sanity. The
madman, on the other hand, represents the victims of society. In the tragic
collision of these two opposites of society and in the symbolic fate of Nwibe
therefore, we can read the poetic justice visited on the callous society by
nature which seems to have taken sides with the victim. The fact that Nwibe is
the unhappy representative of the society which creates its madmen and treats
them badly, is confirmed by the fact that the madman sees Nwibe as the
embodiment of all the injustices he has so far suffered. This is accentuated
by the fact that the whole gamut of the story casts doubts on the sanity of the
society which treats its victims shabbily since no sane society treats its
members with so much disdain. It is also a well articulated warning on the consequences
of social callousness. It is proof of the fact that any revered member of a
society can through a curious twist of fate turn to a painful victim of that
society through either gloss or natural forces. If the first madman has acted
dangerously, it is the society which created him that should be blamed.
Since
Nigeria
gained political independence on a platter of gold in 1960, the lackeys to whom
the British colonialists handed over power have either through deliberate
effort or through a curious paralysis of the will created a dangerous class in
the society. Because they see the entire country as their sole property whose
unity cannot be negotiated, they have chosen to treat others in the society as
“joiners” who have no moral right to question how the country is being run.
These “indigenous Nigerians” talk to others with utmost disrespect and
advertise their swagger as lords unto others whose actions cannot be
questioned. Unknown to them, their unbridled arrogance and wanton manipulation
of corrosive state power is what emboldened the “joiners” to question the
veracity and invincibility of this forced Union .
Ever
since President Muhammadu Buhari was inaugurated as a democratically elected
leader on May 29, 2015, he has failed to lead but rule. His first media chat exposed
a man who has failed to change from his commandist military praxis to a more
humane and democratic temperament. Rather than sue for peace and extend a hand
of fellowship to his opponents to join him in the rebuilding of the country, he
has elected to talk tough on every given occasion or opportunity. Group or sectional
agitation or protest which is a healthy attribute of a free and democratic
society is seen by our president as affront which must be crushed. As we write,
our president has no political solution to the grievances of the and other such groups. The only language
our president understands is that of force and belligerence. If a society
continues to treat all its “madmen” as though they are not supposed to be part
of the society, don’t you think there is a tendency for the “madness” to spread
and consume the society which created and nurtured it in the first place?
*Dan Amor
is an Abuja-based public affairs analyst (danamor98@gmail.com)
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