PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI … · yaitu penggunaan Bahasa Inggris di Nigeria, Kontrol...

CHALLENGING COLONIAL EDUCATION IN ADICHIE’S

HALF OF A YELLOW SUN

A Thesis

Presented As Partial Fulfillment of the Requirement

to Obtain the Magister Humaniora (M.Hum.) in English Language

Studies

by

Febby Winda Pelupessy

Student Number: 156332016

THE GRADUATE PROGRAM OF ENGLISH LANGUANGE STUDIES

SANATA DHARMA UNIVERSITY

YOGYAKARTA

2017

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

APPROVAL

A THESIS

CHALLENGING COLONIAL EDUCATION IN AI}ICHIE'S


Patrisius Mutiara Andalas, S.J., S.S., S.T.D.Thesis Arlvisor

&h*1, -r<= Ft,Yogyakarta, Novemb er l, 20L7


THESIS DEFENSE APPROVAI. PAGE

CHALLENGING COLONLAL EDUCATION

IN ADICHIE'S IIALF OF A TELLOW SLTN

By

Febby Winda Pelupessy'

Student N'umber. i 563320 I 6

Defended before the Thesis Committee

and Seclaretl Acceptable

ehairpers*n

Secretary

Meinbers

't' IESIS {:0esM HTTIlE.

: Ifra. F.i*vita. Ilervi. M.S.. M.A tHons.), Ilh.t-r.

: Faulus S;tnvotri" Ph.D.

. I. Dr. {:i. Fa"j*r Sasr:tita Aji" M.}"lum.

2. Fatrisius Muiiara Andahrs. SJ.. 5.1'.D.

Yogyakarta, November 16, 2017

qtal-^*

e Graduate Progrann Director

arma Universi

Budi Subanar, SJ.

ii


STATEMENTOF'ORIGINALITY }

This is to certifiz that all ideas, phrases, sentences, unless otherwise stated, are the

ideas and sentences of the thesis writer. The writer understands the full consequences

including degree cancellation if she took somebody else,s ideas, phrases, or

sentences without proper references.

Yogyakarta, Novemb er l, 2017

\J^lta-Febby Winda Pelupessy

111


LEMBAR PERNYATAAN PERSETUJUAN

PUBLIKASI KARYA ILMIAH T]NTUK KEPENTINGAI\ AKADEMIS

Yang bertanda tangandi bawah ini, saya mahasiswa Universitas Sanata Dharma:

Nama : Febby Winda Pelupessy

NIM :156332016

Demi pengembangan ilmu pengetahuan, saya memberikan kepada Perpustakaan

Universitas Sanata Dharma karya ilmiah saya yang berjudul:

CIIALLENGING COLONIAL EDUCATION IN ADICHIE'S IIALF OF A

YELLOW SI.JN

Beserta perangkat yang diperlukan (bila ada). Dengan demikian saya memberikan

kepada Perpustakan Universitas Sanata Dharma hak untuk menyimpan, mengalihkan

dalam bentuk media lain, mengelolanya dalam bentuk pangkalan data,

mendistribusikan secara terbatas dan mempublikasikannya di internet atau media lain

untuk kepentingan akademis tanpa perlu memintaizin dari saya maupun memberikan

royalti kepada saya selam atetapmencantumkan nama saya sebagai penulis.

Demikian pernyataan ini saya buat dengan sebenarnya.

Dibuat di Yogyakarta

Pada Tanggal 1 November 20llYang menyatakan

Ao ilr

{JW.rFebby Winda Pelupessy

iv


v

ACKNOWLEDGEMENTS

First of all, I thank Jesus Christ for His blessing and Guidance for the

accomplishment of my thesis. I give my gratitude towards my thesis advisor,

Patrisius Mutiara Andalas, SJ., S.S., S.T.D. for his guidance and insight during the

writing of this thesis. I also thank the lectures in English Language Studies especially

Paulus Sarwoto, Ph.D. and Novita Dewi, M.S., M.A. (Hons), Ph.D through their

classes and discussions, I learn a lot.

I would also extant my gratitude to both my parents Jonias Pelupessy and

Merna Pelupessy/C for their love, kindness and support in my life. Many thanks also

attributed towards my brother and sisters, Imanuel Ianrush, Sarah Novani, Selvina

Juliana, and Stella Adriana Natalia. I also would like to thank my friends in English

Language Studies especially from the B class of 2015 and literature batch. I would

like to thank my friends in literature batch, mbak Laksmi, mbak Sophie, mbak Angel,

mbak Nana, mbak Mila and mas Wibi. During our classes we all learn a lot.

I also thank Anna Anganita Theresia Latumeten, Theodesia Lady Pratiwi,

Dias Gita Chrismana, Agnes Kenya, Fina, Marschall Eirence, Yosafat Barona.

Flavianus Batan, and Maximilianus Soter Mite Kombong for the friendship and

support during my study. My deepest gratitude also goes to Adela, Ririn, Kristin,

Bela and Ria for the time we spend together.


vi

TABLE OF CONTENTS

APPROVAL ................................................................................................................ i

STATEMENT OF WORK ORIGINALITY .......................................................... iii

ACKNOWLEDGEMENTS ....................................................................................... v

TABLE OF CONTENTS .......................................................................................... vi

ABSTRACT .............................................................................................................. vii

ABSTRAK ................................................................................................................. viii

CHAPTER I INTRODUCTION ............................................................................... 1

A. Background of the Study .................................................................................... 1

B. Research Questions ............................................................................................. 8

C. Chapter Outline .................................................................................................. 9

CHAPTER II REVIEW OF RELATED LITERATURE ................................... 10

A. Review of Related Studies ................................................................................ 10

B. Review of Related Theories .............................................................................. 23

1. Education ....................................................................................................... 23

2. Education Neocolonialism ............................................................................ 27

CHAPTER III THE PORTRAYAL OF EDUCATION IN ADICHIE’S HALF

OF A YELLOW SUN ................................................................................................ 34

A. Traditional Education ...................................................................................... 35

B. Colonial Education ........................................................................................... 56

CHAPTER IV CHALLENGING COLONIAL EDUCATION IN ADICHIE’S

HALF OF A YELLOW SUN .................................................................................... 66

CHAPTER V CONCLUSION ................................................................................ 81

BIBLIOGRAPHY .................................................................................................... 87


vii

ABSTRACT

Pelupessy, Febby Winda. 2017. Challenging Colonial Education in Adichie’s Half

of a Yellow Sun. Yogyakarta: The Graduate Program in English Language Studies,

Sanata Dharma University.

This thesis focuses on how Adichie‘s Half of a Yellow Sun challenges the

colonial education in Nigeria. This thesis intends to find out how the impact of

colonization is embedded in Nigerian education system. In doing so, two research

questions are formulated which focus on how education is portrayed in Adichie‘s

Half of a Yellow Sun and how this novel challenges the combination of traditional

and the colonial education in Nigeria.

This thesis employs two theories in order to answer the research questions.

The first theory is education theory proposed by John Dewey and the second theory

is educational neocolonialism proposed by Philip G. Altbach.

This thesis finds out that education in Nigeria is spread into traditional and

colonial education. Traditional education focuses on how moral and values in

Nigerian is shared from one generation to another. Oral tradition plays an important

role in spreading traditional education. Furthermore, the depiction of colonial

education in this novel can be seen from three different aspects. The first is the use of

English language in Nigeria, the second is the control towards the teaching material,

and the international education provided British.

This thesis also finds out that Adichie‘s Half of a Yellow Sun challenges the

the combination of traditional and colonial education through the teaching materials

which are presented in the class. The combination of traditional and colonial

education is also difficult because of the boundaries between each of tribe in Nigeria

which are set during the colonization period.

Keywords: Traditional education, Colonial education, Education Neocolonialism


viii

ABSTRAK

Pelupessy, Febby Winda. 2017. Challenging Colonial Education in Adichie’s Half

of a Yellow Sun. Yogyakarta: Program Pasca Sarjana Kajian Bahasa Inggris,

Universitas Sanata Dharma.

Thesis membahas bagaimana novel Adichie berjudul Half of a Yellow Sun

menentang pendidikan colonial di Nigeria. Tesis ini bertujuan untuk menganalisa

bagaimana dampak kolonisasi tertanam pada sistem pendidikan negara hasil jajahan.

Dua rumusan masalah diformulasikan pada tesis ini. Rumusan masalah yang pertama

adalah bagaimana pendidikan digambarakan dalam novel Half of a Yellow Sun dan

bagaimana novel mengkritik penggabungan antara pendidikan tradisional dan

pendidikan kolonial.

Thesis ini menggunakan dua teori untuk menjawab rumusan masalah

tersebut. Dua teori ini adalah teori pendidikan oleh John Dewey dan teori pendidikan

neocolonial oleh Philip G. Altbach.

Hasil penelitian thesis ini menunjukan bahwa pendidikan di Nigeria tersebar

melalui dua bentuk pendidikan yaitu pendidikan tradisional dan pendidikan kolonial.

Pendidikan traditional fokus kepada penyebaran moral dan budaya di masyarakat

Nigeria. Selain itu penggambaran pendidikan kolonial dibentuk dalam tiga bagian

yaitu penggunaan Bahasa Inggris di Nigeria, Kontrol terhadap penyebaran materi

sekolah seperti buku, serta sekolah internasional yang disediakan oleh Inggris.

Thesis ini juga menemukan bahwa novel Half of a Yellow Sun mengkritik

penggabungan pendidikan tradisional dan pendidikan kolonial melalui penyebaran

materi yang diberikan di kelas. Penggabungan dua jenis pendidikan ini juga menjadi

sulit dikarenakan adanya perbedaan cara pandang terhadap masing-masing suku di

Nigeria karena hasil penjajahan.

Keywords: Traditional Education, Colonial education, Education Neocolonialism


1

CHAPTER I

INTRODUCTION

A. Background of the Study

Colonization has a huge impact in Africa history. It has an important part in

developing African identity. Philip Higgs notes that colonialism in Africa provides

the framework for the organized subjugation of the cultural, scientific and economic

life of many on the African continent.1 As the result, the impact of colonization is

rooted deeply in Africa including Nigeria even after the colonization is ended.

Leela Gandhi writes that the colonial aftermath is marked by the range of

ambivalent cultural moods and formations which accompany periods of transition

and translation. It is, in the first place, a celebrated moment of arrival charged with

the rhetoric of independency and the creative euphoria of self-invention.2 In other

words, colonization puts colonized country such as Nigeria in a huge challenge to

find its own identity and culture without being controlled by the colonizer country.

Colonization also plays a huge part in shaping world perception about Africa.

Africa has been associated with barbaric and uncivilized country for many years.

1 Philip Higgs, ―Towards an Indigenous African Educational Discourse: A Philosophical

Reflection.‖ International Review of Education 54. 3/4 (2008): 446. PDF. 23 November 2017.

<http://www.jstor.org/stable/40270043> 2 Leela Gandhi, Postcolonial Theory: A Critical Introduction. (St Leonards: Allen & Unwin,

1998), 5


2

Literary works are important in amplifying these stereotypes. Adichie argues that the

problem with stereotypes, especially in literature, is that one story can become the

only story: stereotypes lead people ability to think in complex ways3. In other words,

stereotypes limit people ability to think and question their own perception.

Adichie adds that these wrong perceptions lead to the history of slavery since

the colonizers assume that it is acceptable to control the colonized agriculture

resources, to take their land, and to ―civilize‖ them.4 In line with this statement,

Aimé Césaire also questions the notion of civilization in the colonization by

explaining that through the mission to civilize one country during the colonization

period, it actually does not provide any human value for the colonized country.5

Through her literary works Adichie gives the voice to Nigeria and clarifies the

misinterpretation about Africa. She portrays the misinterpretation about Africa,

especially Nigeria, in all of her works including in Half of a Yellow Sun. This novel

is a historical fiction based on Nigeria civil war happened from 1967 to 1970. Half of

a Yellow Sun is Adichie‘s second novel after Purple Hibiscus which was published in

2003. Half of a Yellow Sun was published in 2006.

Both of Adichie novels are set after the colonization period in Nigeria. These

two novels also puts family as the main conflict in the story. Different from Purple

Hibiscus, Half of a Yellow Sun presents three different voices which enables readers

3 Chimamanda Ngozi Adichie, ―African ―Authenticity‖ and the Biafran Experience.‖ Transition 99

(2008): 43. PDF. 11 February 2017. <http://www.jstor.org/stable/20204260> 4 C. Ngozi Adichie, p. 44

5 Aimé Césaire, Discourse on Colonialism. (New York: Monthly Review Press, 2000): 34


3

to experience not only one perspective but three different perspectives about the

conflict which is presented in this novel clearly.

Although Half of a Yellow Sun is set six years after the colonization, this novel

echoes the impact of colonization towards economic and social aspect in Nigeria,

including the challenges in developing a new identity as a nation. This novel depicts

the effect of Nigeria Civil war from the eyes of Ugwu, a houseboy, Olanna, an Igbo

woman and Richard, a British journalist.

The story starts in the early sixties as Ugwu works as a new houseboy. As a

thirteen years old boy Ugwu needs to work in order to support his family financial.

Ugwu cannot be able to continue his study because his parents cannot afford tuition.

This condition is different from Odenigbo his master. As a lecture Odenigbo really

values the importance of education. Odenigbo also enrolls Ugwu as a student in a

staff member school in the University of Nsukka where Odenigbo works as a lecture.

During his time in school, Ugwu learns how to use English language well to

communicate with Odenigbo and other people. Odenigbo‘s personality as a smart

and charismatic professor in the University of Nsukka really inspires Ugwu to study

hard. Furthermore, working in Odenigbo‘s house also benefits Ugwu to improve his

knowledge by reading many historical books provided in Odenigbo‘s library.

One day, Odenigbo‘s girlfriend named Olanna moves to live with him. Olanna

comes from a rich family. She is the daughter of Chief Ozobia, one of the prominent

figures in Igbo community. She has a twin sister named Kainene. Both of Olanna and

Kainene‘s parents really concern with their education. Although their parents do not


4

have enough formal education background, Olanna and Kainene pursue their

education in one of the best schools in Nigeria. Kainene and Olanna are also able to

continue their education in London.

Although Olanna and Kainene are twins, they have different personalities.

Kainene is more outspoken than Olanna. Kainene will not hesitate to express her

honest opinion although it hurts other. Different from Olanna, Kainene is never

interested in Nigerian men. Kainene loves white man. This fact then leads Kainene to

be in love with Richard Churchill, British Journalist.

The story moves from the early sixties to the late sixties, which depicts the

beginning of Nigeria civil war. The Islam Hausa starts to execute Christian Igbo who

live in the Northern Nigera including Olanna‘s beloved auntie and uncle. A new

republic, called Biafra, is created by the Igbo. This war then leads many Nigerian,

including Olanna, Odenigbo, and Ugwu, to move from one place to another.

During this war, many schools are closed down, even burned. Olanna starts to

teach children near her neighborhood together with Ugwu. Odenigbo organizes the

discussion with the university member about the possibility to help Igbo people.

While Kainene runs a refugee camp (incomplete sentence). Kainene decides to trade

across enemy lines. However, she never returns, even after the end of the war a few

weeks later.

Divided into four parts, Adichie combines the events between late sixties and

early seventies which happen to be the time period of Nigerian war. She also gives

the detailed information of each character, especially the different cultural


5

background that makes this novel interesting not only as a reading material but also

as a research object. Adichie‘s bravery to voice about Nigerian war puts her novel in

a similar position to prominent Nigerian writers, such as Chinua Achebe.

Heather Hewett notes that Adichie has published her short stories in several

literary magazines including prestigious American journal such as The Iowa

Reviewer and Zoetrope All-Story. Adichie‘s works have won several awards,

including the O. Henry Prize; and her novel Purple Hibiscus is shortlisted for the

2004 Orange Prize for fiction, and longlisted for Booker.6 Hewett also notes that

unlike some of her peers, Adichie has made no such assertion of difference about her

writing.

Hewett notes that Adichie revises Achebe‘s novel in several ways. She takes

one of his themes, the breakdown of family and community under the pressures of

colonialisms and religions, and recasts it in post-independent Nigeria, at a time when

colonialism‘s heirs, corruption, political strife and religious dogmatism strain family

and community.7 Adichie‘s Purple Hibiscus really depicts this issue clearly.

One aspect echoed in Adichie‘s Half of a Yellow Sun is the depiction of

education. The notion of education is strongly depicted in Adichie‘s Half of a Yellow

Sun. Adichie creates her characters‘ personality along with their education

background. The interesting point is that Adichie depicts those who have good and

6 Heather Hewett, ―Coming of Age: Chimamanda Ngozi Adichie and the Voice of the Third

Generation.‖ English in Africa 32. 1 (2005): 75. PDF. 31 January 2017.

<https://www.jstor.org/stable/40239030> 7 H. Hewett, pp. 78-79


6

enough formal education, and also those who never experience any kind of formal

education. Colonization also affects the education system in Nigeria even after the

colonization period ends.

Nina Asher writes that postcolonialists in the field of education such as

Hickling-Hudson, Matthews, and Woods note that the result of colonialism pervades

the metropolitan countries that built empires as well as their former colonies. It

follows educational system, curriculum, and teaching are shaped in context specific

ways by legacies of colonialism.8 As one of the British colonized countries, it cannot

be denied that the impact of British in Nigeria is so strong even in Nigeria education

system.

Before the colonization, Nigeria applies traditional education as an education

system. According to Fafanwa traditional education emphasizes on social

responsibility, job orientation, political participation, and spiritual and moral values.9

The purpose of traditional education is limited to maintain culture and values in the

colonized countries. Thus, the colonizer develops formal education system which

also refers as colonial education in order to improve Nigerian people.

Religion plays an important role in developing education system in Nigeria.

Michael Omolewa notes that the Christian missionaries were later supported by the

8 Nina Asher, ―Chapter 5: Decolonization and Education: Locating Pedagogy and Self at the

Interstices in Global Times.‖ Counterpoints 369 (2009): 68. PDF. 24 November 2017.

<http://www.jstor.org/stable/42980382> 9 As cited in Folasade R. Sulaiman, ―Internationalization in Education: The British Colonial

Policies on Education in Nigeria 1882 – 1926.‖ Journal of Sociological Research 3. 2 (2012): 87.

PDF. 16 September 2017.< http://dx.doi.org/10.5296/jsr.v3i2.2222>


7

colonial administration in using the new education system as a means of cultivating

the mind of Africans to accept European values and practices.10

The emergence of

colonial education brings a standard in Nigeria education system. Colonial education

enables the spread of equal education with equal standard across Nigeria.

Nevertheless, Omolewa notes that the coming of European education from the

late 15th

century onwards has disrupted the traditional system and brought the formal

school system at the primary, secondary and tertiary levels, the learning of European

languages, literature, history, philosophy, as well as the science subjects, including

mathematics, biology, physics and chemistry.11

This statement is also supported by

Adichie‘s own experience. Adichie explains that

I grew up in Nsuka, a small university town in southeastern Nigeria, and

started reading when I was perhaps four years old. I read a lot of British

children literature, and I was particularly enamored of Enid Blyton. I

thought that all books had to have white people in them, by their very

nature, and so when I first started to write all my characters were white

and had blue eyes and played in the snow and ate apples and had dog

called Socks. This, by the way, at a time when I had not been to England

and had never seen snow and was more familiar with mangoes than

apple.12

Education plays an important role in developing a country. Education enables

human to comprehend their role in life and fulfill their basic role in the society.

10 Michael Omolewa, ―Traditional African Modes of Education: Their Relevance in the Modern

World.‖ International Review of Education 53.5/6 (2007): 594. PDF. 4 September 2017.

<http://www.jstor.org/stable/27715419> 11

Michael Omolewa, p. 594 12

Chimamanda Ngozi, Adichie, ―African ―Authenticity‖ and the Biafran Experience.‖ Transition

99 (2008): 42. PDF. 11 February 2017. <http://www.jstor.org/stable/20204260>


8

Nevertheless, the aims of education comes into question especially to the colonized

countries since it can also be used to control the society.

The importance of education is also depicted in Adichie‘s Half of a Yellow Sun.

Therefore, the research which is related to colonial education presented in this novel

is essential to be conducted. It is important to address the issue on the implication of

colonization, specifically in education system since this aspect is rarely examined by

other researchers. This thesis examines two important things in colonial education.

The first point deals with the depiction of education in Nigeria. This point is

important in order to find out how Nigeria educate their people before, during and

after the colonization. This point is important to see how Nigeria culture and

tradition are presented in the education system. This point also explores how the

novel deals with the combination of traditional and colonial education.

The second important point this research would like to address deals with how

this book challenges the combination of traditional and colonial education. It cannot

be denied that formal education set by British forever changes Nigeria education

system. Nevertheless, it is important to examine whether the formal education is

really helpful to liberate the students or it is just another way to control this country.

Therefore, the research of colonial education depicted in Adichie‘s Half of a Yellow

Sun is essential to be scrutinized.

B. Research Questions

In order to examine Adichie‘s Half of a Yellow Sun, This research addresses

two research questions as follows


9

1. How is education portrayed in Adichie‘s Half of a Yellow Sun?

2. How does Adichie‘s Half of a Yellow Sun challenge the combination of

traditional and colonial education in Nigeria?

C. Chapter Outline

In order to develop a systematic research, this thesis is divided into five

chapters. The first chapter is the introduction of the thesis. This chapter elaborates

the background of the study, the research questions, and the chapter outline.

The second chapter is divided into two subtopics. The first subtopic deals with

the review of related studies. This subtopic examines five previous studies which

deal with postcolonial perspective in Half of a Yellow Sun, and how they help

extending the research‘s idea about this novel. The second subtopic elaborates the

theories which are used in this thesis.

This thesis applies two theories. The first is the theory of education proposed

by John Dewey. Dewey‘s theory of education is used to answer the depiction of

education in Nigeria. The second theory which is used the theory of education

neocolonialism by Philip G. Altbach. This theory is used in order to find out how this

novel challenges the combination of traditional and colonial education.

Chapter three deals with the depiction of education in this novel while chapter

four examines how this novel challenges the combination of traditional and colonial

education to liberate the society. The last chapter explains the conclusion of this

thesis and also presents some suggestions for the future researchers who is interested

in examining the same novel.


10

CHAPTER II

REVIEW OF RELATED LITERATURE

A. Review of Related Studies

In the previous chapter the background of the study and also the research

questions have been presented. The need to examine the impact of colonization in

Nigeria education system leads to two research questions. This chapter is divided

into two subsections. The first subsection elaborates the previous studies related to

Adichie‘s Half of a Yellow Sun, while the second subsection deals with the theories

used to support the findings of this research.

There are many studies on Adichie‘s Half of a Yellow Sun. However, this study

focuses on the issue of postcolonialism examined in others studies. The review of

related studies will enrich the research‘s knowledge about postcolonial issues

depicted in this novel. Moreover, the review is also needed in order to locate this

research among the other studies.

The first study is entitled ―The Global North in Achebe‘s Arrow of God and

Adichie‘s Half of a Yellows Sun‖ by Chima Anyadike. Set in 1920s Achebe‘s Arrow

of God starts with a war between two neighboring regions of rural Igbo land, named

Umuaro and Okperi. The conflict of this novel depicts the struggle of Ezeulu who

tries to bring his people together in order to appreciate their own culture and belief.

However, Ezeulu needs to face difficult circumstances between his own people and

also the colonizers who try to control Igbo people using their western style. Similar


11

to Achebe‘s previous works, Adhicie‘s Half of a Yellow Sun explores the effect of

colonization by connecting the plot with Nigerian war which happened in 1967.

Through this study, Anyadike challenges the notion of globalization for the

third world countries, specifically Nigeria, by comparing two white people characters

in these two novels. According to Anyadike, globalization is a double-edged sword.

Globalization opens the door for nations around the world to be interconnected to

one another. However, it also opens the big door for the domination.13

This grim

picture of globalization can also be seen in Arrow of God and Half of a Yellow Sun.

Through the character of Richard, Anyadike tries to examine the true globalization in

Nigeria depicted in Half of a Yellow Sun.

Different from the white characters in Achebe‘s Arrow of God who clearly

show their hatred towards Igbo people, Richard is portrayed as someone who adores

Nigeria, especially Igbo culture. Anyadike argues that Richard does not only

abandon the possessive love of a fellow white woman, but he also undergoes the full

processes of wooing and genuinely feeling the anxieties and jealousies of falling in

love before he happily gets engaged to a cynical Nigerian girl, Kainene.14

Before dating Kainene, Richard was in a relationship with a white woman

named Susan. During his time with Susan, both of them usually attended a group

meeting of white people who usually shares their negative judgment towards

13 Chima Anyadike, ―The Global North in Achebe‘s Arrow of God and Adichie Half of A Yellow

Sun.‖ The Global South 2. 2 (2008): 140. PDF. 16 March 2017.


C. Anyadike, p. 143


12

Nigerian. However, Richard does not easily agree with their judgment. His love for

Igbo culture and Igbo-Ukwu art then leads him to find a Nigerian lover, Kainene.

It is interesting to see how Adichie uses white person character as a tool to

attack the negative judgment. Nevertheless, another interesting point from Richard‘s

character is his dependency on Kainene. Richard‘s dependency appears because of

his insecurity of not being able to suit Kainene‘s environment. His insecurity leads

him to learn Igbo language and culture quickly. This action is quite different from

most of the white people characters in postcolonial novels who always try to force

their language and culture upon the native.

Anyadike describes that in Half of a Yellow Sun, Igbo land has been opened up

not only to international trade and business but also to the influences from

institutions like universities and international organizations as a result of liberation.15

Therefore, this novel shows how easy it is for white people to come to Nigeria as the

impact of international trader. However, Anyadike argues that this easy access also

triggers the Nigerian civil war related to an international oil politics issue.16

This proves that the progress of globalization cannot be seen easily since the

control of the economy is still in the hand of the dominating nation. Anyadike argues

that when the society loses the control over its economy, it can only take forward to

an intensification of inequalities as we have in the actually existing global order.17

In

other words, the analysis of Half of a Yellow Sun in this study proves that the

15 C. Anyadike, p. 147




13

progress of globalization can only be measured if the society are given a full access

to control their own economy. Thus, this study proves that Half of a Yellow Sun still

depicts the impact of colonization even after Nigeria gets its Independence in 1960.

The second study is entitled ―Dancing Masquerades: Narrating Postcolonial

Personhood in Three Novels‖ written by Aghogho Akpome. Akpome argues that

Half of a Yellow Sun is a form of self-referential writing since the narrative is

composed based on the combination of Adichie‘s personal life and Nigeria historical

background. However, the connection between this novel and Adichie is not

conspicuous.

Akpome notes that there are similar and equally relevant connections between

the story and Adichie‘s personal, family and cultural identity and history that appear

in a number of nuanced, subtextual and paratextual ways, and assert the novel‘s

credentials as an example of self-referential writing.18

The settings of places in this

novel describe the environment where Adichie grows up, such as the University of

Nsukka, and the village of Abba and Umunnachi from where her father and mother

hail respectively. Some major characters are also taken from Adichie‘s real life such

as Ugwu and Odenigbo. Adichie‘s story also portrays the ethnic identity in general,

and Igbo material cultural in particular.

Akpome argues that Odenigbo as one of the main characters in this novel plays

an important role in questioning Nigeria‘s problematic multi ethic national

18 Aghogho Akpome, ―Dancing Masquerades: Narrating Postcolonial Personhood in Three

Novels‖ English in Africa 40.1 (2013): 151. PDF. 31 January 2017.

<http://www.jstor.org/stable/24389636>


14

formation.19

Odenigbo is described as an educated professor who does not only show

his love for math but also to his country. Odenigbo also initiates numerous

intellectual discussions in which he always shares his political insight. Odenigbo

refuses to be connected to any identity given by the white people since he thinks that

his only true identity is his ethnicity.

Similar to Odenigbo‘s opinion towards culture, many characters in this novel

are clearly described by their ethnic affiliation. This style can be seen through the

name selection and also the use of language. Adichie also applies some local

languages in order to distinguish one identity from others. Moreover Akpome also

brings the similar argument from the previous study by Chima Anyadike about the

character of Richard Churchill.

Akpome argues that the most instructive indication that Adichie considers

ethnicity as central to the definition of personal identity is the novel‘s representation

of Richard. Through Richard‘s point of view, the readers can clearly see Richard‘s

admiration for Igbo culture.20

This admiration also leads Richard to learn Igbo

language and use that in his daily life. Richard also refuses to be treated like the other

white people. Lara Adeboyo, one of the characters also says that Richard was an

Igbo people in his past life.

Nevertheless, in the end of the story Richard refuses to write a story about Igbo

and Nigeria war. Richard feels that the story of Nigeria is not his right to tell. This

19 A. Akpome, p. 153



15

demonstrates that ethnicity has a major part for Nigerian. Moreover Akpome

concludes that Half of a Yellow Sun tends to resist the affirmation of hybridity and

sycreticism as determining factors of self-definition and retreats instead to a position

that tends whether deliberately or not privilege notions if origination and purity.21

In

other words, hybridity cannot always be an easy solution to accommodate the

problem of ethnicity.

The third study is composed by Obi Nwakanma entitled ―Metonymic

Eruptions: Igbo Novelist, the Narrative of the Nation, and New Developments in the

Contemporary Nigerian Novel‖. Nwakanma notes that Nigeria is in its current

formation, a hybrid state; a nation of multiple nations coalescing to form the basis of

nation and national belonging.22

Similar to other colonized countries, Nigerian

national identity is a problematic discussion considering its multi ethnicity and

difficult process of hybridity.

As one of the dominant ethnic groups in Nigeria, Igbo takes an important part

in the discussion of Nigeria national identity. However, Nigeria is a multi-ethnic

society which consists of more than five hundred ethnic. Because of its multi-

ethnicity, it is hard to decide which ethnic really represents Nigeria. Thus, this study

locates its problem on the development of Igbo novelist and how these writers‘

works contribute in shaping Nigeria national identity.


22 Obi Nwakanma, ―Metonymic Eruptions: Igbo Novelists, the Narrative of the Nation, and New

Development in the Contemporary Nigerian Novel‖ Research in African Literatures 39. 2 (2008): 1.

PDF. 23 May 2017. <http://www.jstor.org/stable/20109575>


16

Nwakanma also adds that according to Abiola Irele, the most striking aspect of

African discourse is its character as a movement contestation.23

This movement

emerges from the 18th

century when modern Nigerian literature began effectively

with the publication of Amos Tutuola‘s Palmwine Drinkard (1952) and Cyprian

Ekwensi‘s People of the City (1954), but most importantly, the publication of Chinua

Achebe‘s Things Fall Apart (1958).24

Nwakanma adds that in the years between

1952 and 1970, Nigeria dealt with covering its nationalist movement in order to be

acknowledged as a nation free from colonization.25

Thus, many literary works in

those years portray the range of emotions of the new nation and the character of its

location within late modernity, and the most prominent theme was an expression of

the conflicts of postcolonial condition.

Nwakanma notes that the new generation of novelists has emerged within the

last decade to shape the direction of contemporary Nigerian fiction in the third

phase.26

Chimamanda Ngozi Adichie is considered as one of the prominent novelists

in this generation. Moreover, Nwakanma argues that this huge emergence of many

Igbo novelists is supported by Igbo politic and intellectual life in the two decades of

the interwar and post-World War II years between 1925 and 1945 that helped to

influence the rise of the Nigerian novels and the prominence of these Igbo

23 O. Nwakanma, p. 3





17

novelists.27

Among many factors, the spread of western education is assumed to be a

prominent factor.

James Coleman in Nwakanma notes that by 1945 in spite of their relatively late

entry, the Igbo had outstripped every other Nigerian group in the number of people

with secondary education.28

In the same year, the Igbo accounted for more Nigerians

in British universities and by far more in American universities; they had the highest

number of candidates admitted to Yaba Higher College, Nigeria‘s premiere post-

secondary institution. In other words, Igbo people get enough education support.

This fact then triggers many Igbo novelists to use novels as a means of narrative

nation.

Based on his analysis Nwakanma notes that the first generation of modern

Nigerian writing such as Achebe‘s Things Fall Apart and its project of national

imagining confronts the conflicts of colonial society and the challenges of the new

nation and becomes deeply involved in the crisis of the postcolonial state with the

onset of the Nigerian civil war29

. Most of Chinua Achebe‘s works deal with colonial

conflict and anticolonial struggle and resistance at the onset of the colonial

intervention.

However, Biodun Jeyifo elaborates that the first two generations come into

their own in the epoch of the high tide of decolonization while the last two

generations have been confronted with the specters of arrested decolonization, failing


28 O, Nwakanma, p. 5

29 O, Nwakanma, p.7


18

or collapsed states, economic stagnation, widespread autocratic misrule and the

delegitimation of the grand narratives of emancipation which held that the liberation

of African peoples in the modern world is indissolubly linked to the liberation of all

the oppressed people in the world.

Nwakanma argues that the sense of an unfinished nationhood or arrested

decolonization perhaps accounts for why the contemporary Igbo-Nigerian novels

take a radically ambivalent and ironic stance one that now also generally marks the

character of much of Nigeria‘s contemporary fictions30

. This theme is also depicted

in Adichie‘s Half of a Yellow Sun which criticizes the impact of colonization towards

the social and politic situation in Nigeria. Through the mix of all the characters in

this novel, Adichie challenges Western involvement in Nigeria war as the result of

Berlin Conference. Adichie criticizes the government and also social injustice

through the eyes of Odenigbo as one of the prominent figures in this novel.

The fourth study is ―Regimes of Waste: Aesthetics, Politics, and Waste from

Kofi Awoonor and Ayi Kwei Armah to Chimamanda Andichie and Zee Gamboa

written by Connor Ryan. This study notes that Adichie‘s Half of a Yellow Sun stands

out for its treatment of nationhood and experience of social disintegration that

follows the traumatic Nigerian civil war.31

30 O, Nwakanma, pp. 7-8

31 Connor. Ryan, ―Regimes of Waste: Aesthetics, Politics, and Waste from Kofi Awoonor and Ayi

Kwei Armah to Chimamanda Adichie and Zeze Gamboa.‖ Research in African Literature 44. 4

(2013): 60. PDF. 16 March 2017. <http://www.jstor.org/stable/10.2979/reseafrilite.44.4.51>


19

In doing so Adichie avoids linear chronology but she uses the mix between

early sixties before the Nigerian war and the late sixties during the war. The novel is

divided into four big chapters. Chapter one and three of the novel are set in early

sixties while chapter two and four are set in the late sixties. Ryan elaborates that

Adichie levels classic realism‘s hierarchy of discourse, letting the novel instead

unfold in three overlapping narratives.32

Instead of using one single narrator in the novel, Adichie applies multi

narrators to develop the conflict in this novel. The plot of the story is described from

the eyes of three different characters with three different social background such as

Ugwu a house boy, Ollana an educated woman and Richard a British writer.

Moreover, Ryan claims that Adichie‘s novel prefers the history of Biafra to be

penned by an ordinary Biafran not by a sympathetic expatriate like Richard nor by a

figure like Odenigbo, the intensely committed intellectual.33

In the end of the novel,

the story of Biafra war is written by Ugwu as one of the main narrators of this novel.

Unlike the other prominent characters in this novel, Ugwu is not equipped with

enough education background. Ugwu also comes from a very poor family. He does

not continue his school because his father cannot pay the tuition. However, Ugwu is

the only person whose character changes throughout the novel. Through Ugwu‘s

eyes the readers can see the true side of Nigerian especially Igbo people.

32 C. Ryan, p. 61

33 C. Ryan, p. 61


20

Ryan also argues that in the context of African women‘s writing Adichie‘s text

demands us to consider the idea that novel concerning nationhood foreground

nationalist struggles by subordinating the interests of women and other minorities.34

As the result of patriarchal system woman‘s voice is also unheard in the society,

including in the struggle of national. Similar to this notion, Ryan noted that Adichie‘s

Half of a Yellow Sun has a complete blurring of the distinction between ―serious‖

national politics and mundane politics of her characters‘ life.35

Through the story, the

readers are given a romance relationship between Olanna and Odenigbo. Before

dating Odenigbo, Olanna was with a Hausa man from Kano named Mohammed.

During the Nigerian war it is impossible to trust other ethnics especially Hausa

people who killed many Igbo people in North. When Mohammed offers a help for

Odenigbo and Olanna, Odenigbo rejects the idea by explaining the killing and raping

done by Hausa people to many Igbo people. Although, Olanna still believes that the

judgment is brutal and wrong Olanna cannot argue and decides to follow Odenigbo‘s

words. Olanna‘s action to follow Odenigbo causes her voice to be unheard.

The fifth study is written by Amy Novak entitled ―Who Speaks? Who Listens?:

The Problem of Address in Two Nigerian Trauma Novels‖. This study argues that

Half of a Yellow Sun is a trauma fiction since it focuses on the massacre of the Igbo

during the Nigerian war, by pointing out the effect of the conflict from the

34 C. Ryan, p. 62

35 C. Ryan, p. 62


21

civilians.36

This novel does not tell the impact of Nigerian war from the soldier or

those who are involved directly in the war, but it tells the impact from three civilians

named Ugwu, Olanna, and Richard.

The analysis of this study shows that the novel challenges the concept of

―postcolonial‖ by connecting the violence of post-Independence Nigeria with the

centuries of colonial rule.37

Half of a Yellow Sun is set six years after the colonization

in Nigeria. Through one of the main characters named Odenigbo, this novel criticizes

the government that is still controlled by British. Moreover, this statement is similar

to what Frantz Fanon calls as a Manichean order: ―The colonial world is a

Manichean world. The colonist is not content with physical limiting the space of

colonized, i.e., with the help of his agents of law and order. As if to illustrate the

totalitarian nature of colonial exploitation, the colonist turns the colonized into a kind

of quintessence of evil.38

After the colonization, colonization and slavery are exchanged by the creation

of a market that relies heavily on the import of European and US products and by the

fueling of tension between class and ethnic groups in the name of this continued

trade. This finding also supports the study by Chima Anyadike who claims that the

progress of globalization is better achieved if Nigeria is controlled by their own

36 Amy. Novak, ―Who Speaks? Who Listens? : The problem of Address in Two Nigerian Trauma

Novels.‖ Studies in the Novel 40. ½ (2008): 33. Web. 31 Jan 2017.


A. Novak, p. 34 38

Frantz Fanon, The Wretched of the Earth. (New York: Grove, 2004), 4.


22

people.39

Novak also argues that Half of a Yellow Sun questions the objective

authority of the western observers to know Nigeria.40

Novak elaborates that Half of a

Yellow Sun represents the details of trauma in Nigeria, alongside a critique of the

representation and construction of Africa in Western imagination.41

In the novel the readers are presented by the wrong perception about Nigeria

before and during the Nigerian war. This wrong perception develops the ignorance

by the Western during the Nigerian war. In order to overcome this problem Major

Madu, Kainene‘s close friend asks Richard to write a news about Nigeria war. On the

other hand, Richard is offended because he is asked to write the news as an outsider

and because of his position as a white man. Madu assumes that white people will

concern more if the story of the war is told by a fellow white man.

Thus, Novak argues that to this day, African remains an abstraction in the

West, locked behind imperialist essentialism and generalized racist images.42

Novak

concludes that Adichie‘s Half of a Yellow Sun performs such an act of translation by

implicating the Western subject and contesting its privileged position as detached

observer.43

39 Chima Anyadike, ―The Global North in Achebe‘s Arrow of God and Adichie‘s Half of a Yellow

Sun.‖ The Global South 2, 2 (2008): 147-148. Web. 16 March 201.


Amy Novak, ―Who Speaks? Who Listens?: The problem of Address in Two Nigerian Trauma

Novels.‖ Studies in the Novel 40. ½ (2008): 33. Web. 31 Jan 2017.


A. Novak, p. 38 42

A. Novak, p. 39 43

A. Novak, p. 45


23

Moreover, all of the previous studies are useful in order to enhance the

research‘s knowledge about postcolonial issues depicted in Adichie‘s Half of a

Yellow Sun. The postcolonial issues elaborated by these previous studies are mostly

about the national identity facing by Nigeria as a new country which filled with a lot

of different ethnics. Most of the previous studies also give voices to the main

characters in the novel, especially Ugwu.

In addition the previous studies also widen the researcher‘s knowledge about

African literary works especially those who has the same theme and tone. However,

the study which examines education point of view in this novel has not been

conducted yet. Therefore, the researcher argues that the impact of colonization in

education aspect needs to be conducted since education can be a tool to liberate a

nation but at the same time it can also be used to dominate other nation.

B. Review of Related Theories

1. Education

John Dewey notes that ―The most notable distinction between living and an

inanimate object is that the former maintain themselves by renewal‖.44

In other

words, the human ability to adapt to a new circumstance and maintain his existence

is a basic factor that distinguishes human and an inanimate object in their existence.

Dewey elaborates that ―The primary ineluctable facts of the birth and death of

each one of the constitute members of a social group determine the necessity of

44 John Dewey, Democracy and Education. (New York: Dover Publication, 2007), 1.


24

education‖.45

It proves that education guides human‘s life. Education enables human

to connect his own experience and his surrounding in order to improve his life for the

better.

According to Dewey education is a reconstruction or reorganization of

experience which adds to the meaning of experience, and which increases the ability

to direct the course of subsequent experience.46

It means that education enables

human to restructure an information which they get from their experiences and alter

that experience to be meaningful.

This is similar to Jean Piaget‘s concern about experience and intelligence.

Piaget elaborates that ―The essential functions of intelligence consist in

understanding and in inventing, in other words, in building up structures by

structuring reality we learn by constructing meaning from our experiences.47

Dewey divides education into incidental education and formal education.

Incidental education refers to the education which human get from living with

others48

, or in Aliu Babs Fafunwa‘s word traditional education. Fafunwa notes that

traditional education aims at inculcating attitudes and values capable of integrating

45 J. Dewey, p. 2

46 J. Dewey, p. 3

47Jean Piaget, Science and the Psychology of the Child (New York: Orion Press, 1970), p. 27.



25

the individual into the wider society.49

In other words, traditional education is a

crucial device to spread the value and moral to the society in order to guide the life.

Fanfunwa elaborates that the objectives of traditional education is to develop

the child‘s latent physical skills, character, to inculcate respect for elders and those in

position of authority, to develop intellectual skills, to acquire specific vocational

training and to develop a healthy attitude towards honest labor, to develop a sense of

belonging and active participation in family and community affairs; and to

understand, appreciate and promote the cultural heritage of the community at large.50

Furthermore, Michael Omolewa writes traditional education uses the age as

the grading system in which those about the same age are brought together to share

responsibilities, work together and to be introduced to activities that will not be

burdensome for their grade. The entry to each grade involves initiation during which

the initiated person is made to appreciate the degree of responsibility, accountability

and privileges of the process into which he or she is being initiated.51

Thus,

traditional education does not have measurement system which can be used to

measure students‘ ability or knowledge.

49 As cited in Michael Omolewa, ―Traditional African Modes of Education: Their Relevance in the

Modern World.‖ International Review of Education 53. 5/6 (2007): 596. PDF. 4 September 2017.


As cited in Folasade R. Sulaiman, ―Internationalization in Education: The British Colonial

Policies on Education in Nigeria 1882 – 1926‖ Journal of Sociological Research 3. 2 (2012): 37. PDF.

29 June 2017. <http://dx.doi.org/10.5296/jsr.v3i2.2222> 51

As cited in Michael Omolewa, ―Traditional African Modes of Education: Their Relevance in the

Modern World.‖ International Review of Education 53. 5/6 (2007): 596. PDF. 4 September 2017.



26

The second type of education is formal education which related to school and

teaching material. In altering the experience, formal education is needed to develop

the standard of education in a society. Dewey elaborates that ―Without such formal

education, it is not possible to transmit all the resources and achievements of a

complex society‖.52

Formal education sets a standard in the education system by providing the

devices and also materials to be taught in institutions such as school and universities.

This system is intended to spread the knowledge to a wider society. However, Dewey

echoes his concern to formal education by degrading those countries which he

assumes still apply traditional education.

Dewey argues that undeveloped social groups are not equipped with special

devices and material. As the result, they have little formal education. According to

him, undeveloped social group has little formal teaching and training. Savage group

relies on instilling need disposition into the young upon the same sort of association

which keeps adult loyal to their group. The savage group does not have special

devices, material or institutions to support the teaching process.53

Dewey also argues that ―Formal education also opens a way to a kind of

experience which would not be accessible to the young, if they were left to pick up

their training in informal association with others since books and the symbols of


53 J. Dewey, p. 7


27

knowledge are mastered.‖54

This excerpt somewhat justifies western perception of

the third world countries by emphasizing the importance of mastering book, which

can only be accomplished by applying formal education.

Patrick J. Deneen elaborates that Dewey frequently contrasted ―Traditional‖

and ―Progressive‖ education as an imposition from the top-down which put the

traditional scheme is in essence, one of imposition from above and outside.55

Furthermore, this strong judgment echoes the spirit of colonization in the third world

countries. Frantz Fanon argues that

Native society is not simply described as a society lacking in values. It is

not enough for the colonist to affirm that those values have disappeared

from or still better never existed in the colonial world. The native is

declared insensible to ethics, he represents not only the absence of values

but also the negation of values. He is, let us dare the absolute evil.56

It proves that the impact of colonization has embedded deeply. As the result, this

impact is also rooted in education aspect both traditional and formal education.

Dewey‘s thought of traditional education puts this kind of education as not essential.

2. Education Neocolonialism

It is a universal truth that the impact of colonization is not easy to be

destroyed. Nevertheless, it has to be admitted that colonization does not always bring

the negative impact to the colonizer but it also spreads the positive impact for the

colonized. For instance, it can be seen in the influence on the education aspect. The

54 J. Dewey, p. 8

55 Patrick J. Deneen, ―Strange Bedfellows: Allan Bloom and John Dewey against Liberal

Education, Rightly Understood.‖ The Good Society 17. 2 (2008): 50. PDF. 7 September 2017.


Frantz Fanon, The Wretched of The Earth. (New York: Grove Press, 1932), 41.


28

colonization at least develops an education system and also provides enough teaching

sources.

Bill Ashcroft, Gareth Griffiths, and Helen Tiffin note that education is

perhaps the most insidious, and in some ways, the most cryptic of colonialist

survivals, the older system now passing sometimes imperceptible, into neo-

colonialist configurations.57

In other words, the impact of colonization in colonized

education has been embedded deeply. The impact is reproduced not only through

established curriculum and set texts, but more fundamentally through the basic

attitudes to education itself.

According to Philip G Altbach, education neocolonialism refers the continued

post-colonial impact of advanced industrial countries on the educational systems and

policies as well as the intellectual life of developing areas.58

He also notes that

neocolonialism is partly a planned policy of advanced nations to maintain their

influence in developing countries, but it is also simply a continuation of past

practices. In other words, education neocolonialism is another form of domination by

the colonizer in order to maintain their power.

Altbach argues that the educational systems of most developing countries, on

almost all levels, remain rooted in the administrative structures of the former colonial

rules.59

After the colonization, the colonial power is transformed into a different kind

57 Bill Ascroft. Ed., The Post-colonial Studies Readers (New York: Routledge, 1995): 425

58 Philip G. Altbach, ―Education and Neocolonialism: A Note.‖ Comparative Education Review

15. 2 (1971): 237. PDF. 6 September 2017. <http://www.jstor.org/stable/1186733> 59

P. G. Altbach, p. 237


29

of domination. Domination towards education aspect is one of them. Altbach also

notes that the colonial power may not be the direct cause of this situation, but the fact

that the structure and organization of the schools reflect a foreign model necessarily

has an impact on the nature of the education provided.60

Furthermore, in a colonized country like Nigeria, Folasade R. Sulaiman

argues that the major interest of the colonial government is political and such that by

the year 1851 there was already a strong political alliance between the British

government and Lagos, and by 1861, Lagos had already become a British colony.61

Colonial education also spreads to the curriculum of school and colleges.

Altbach examines that the curriculum of the schools and colleges often reflects

orientations the former colonial rulers or of other advanced countries which provide

assistance or are for some other reason powerful in the affairs of the given

developing country.62

The teaching material such as textbooks, Altbach argues, are

imported from advanced countries, and occasionally patriate teachers can be found in

the schools and particularly in the universities.63

Similar to this statement, Ngũgĩ wa

Thiong'o notes that,

Literary education was determined by the dominant language while also

reinforcing that dominance. Orature (oral literature), in Kenyan

languages stopped. In primary school I now read simplified Dickens and

60 P. G. Altbach, p. 237

61 Folasade R. Sulaiman, ―Internationalization in Education: The British Colonial Policies on

Education in Nigeria 1882 – 1926.‖ Journal of Sociological Research 3. 2 (2012): 37. PDF. 29 June

2017. <http://dx.doi.org/10.5296/jsr.v3i2.2222> 62

Philip G. Altbach, ―Education and Neocolonialism: A Note.‖ Comparative Education Review


P. G. Althbach, p. 237


30

Stevenson alongside Rider Haggard. Jim Hawkins, Oliver Twist, Tom

Brown - not Hare, Leopard and Lion - were now my daily companions in

the world of imagination. In secondary school, Scott and G. B. Shaw vied

with more Rider Haggard, John Buchan, Alan Paton, Captain W. E.

Johns. At Makerere I read English: from. Chaucer to T. S. Eliot with a

touch of Graham Greene.64

This quotation shows that the access to native literary works is limited in colonized

countries. The domination of textbooks distribution can easily control the society

about what they should and should not read. This is also another way to silence the

native‘s voice.

Sulaiman elaborates that during the colonization in Nigeria, the education

ordinances that are passed on the education system during the colonial rule

significantly gives the control of education to the colonial government, who has

previously left the education in the hand of the missionary bodies.65

The ordinance

on this colonial education addresses the imbalance in the education system, and to

establish a substantial amount of control on the educational activities of the

missionary bodies.66

Those ordinance are the constitution of a General Board of Education; Local

Board of Education; classification of schools into government schools and assisted

schools; the freedom of parents to choose the religious instruction of their children;

school buildings and teachers‟ salaries to be financed by the grants; appointment of

64 Ngũgĩ wa Thiong'o, Decolonizing the Mind. (Nairobi: East African Educational Publisher Ltd,

1986), 12. 65

Folasade R. Sulaiman, ―Internationalization in Education: The British Colonial Policies on

Education in Nigeria 1882 – 1926.‖ Journal of Sociological Research 3. 2 (2012): 37. PDF. 29 June

2017. <http://dx.doi.org/10.5296/jsr.v3i2.2222> 66

F. R. Sulaiman, p. 91


31

inspector of schools for all British West Africa; grants to be made available to

industrial schools; defining the school curriculum to include reading, writing,

English Language, Arithmetic and Needlework for girls; and admission of pauper

children into government and assisted schools.67

Altbach proposed that the language of the former colonial power remains the

medium of instruction in education in some developing countries.68

This is important

for the nature of the educational system, the values inculcated, and the availability of

education to wide sections of the population. As Ngũgĩ wa Thiong'o argues, ―In my

view language was the most important vehicle through which that power fascinated

and held the soul prisoner. The bullet was the means of the physical subjugation.

Language was the means of the spiritual subjugation‖.69

Furthermore, Altbach also offers some suggestions related to the relation

between education and neocolonialism. Most of the suggestions concern with the

education policies in both colonized and colonizer countries. Altbach raises some

questions in order to spread strong impetus concerning the impact of colonization on

education in colonized countries.

Those questions are what are the policy considerations and use made of

educational the viewpoint of the developing countries? Why are aid projects often

accepted with little scrutiny, and what aims do the developing countries themselves

67 F. R. Sulaiman, p. 92



Ngũgĩ wa Thiong'o, Decolonizing the Mind. (Nairobi: East African Educational Publisher Ltd,

1986), 9.


32

have for the foreign educational aid which is provided? How much impact do the

recipients have on the aid process?70

The first suggestion related to the history of colonized education policies.

Altbach argues that studies concerning the history of colonial educational policies are

of reactively recent origin, and more work needs to be done in this area.71

Many

kinds of research have been discussed about the history of colonial polices. However,

they only focus on the depiction of the recent policies. Whereas, it is also essential to

observe the reaction of the colonized people to foreign educational policies.

The history of colonial educational policies is crucial to be scrutinized in order

to find out how the education system is improved in a colonized country. In relation

to the history of colonial educational policies, Altbach assumes that much of the

impact of former colonial countries on education in developing areas stems from the

voluntary acceptance of colonial models by indigenous elites and policymakers.72

Therefore, the research has to move from the depiction to the reaction toward the

colonizer polices in education in order to understand the postcolonial education

problem.

Altbach notes that the educational policies of the advanced nations, and

particularly superpowers-the United States and the Soviet Union-are quite



P. G. Altbach, p. 238 72

P. G. Altbach, p. 238


33

important.73

This is related to the policy making process, the underlying orientations

goals, and other factors related to educational planning for developing the

superpowers. Altbach also argues, the impact of specific educational aid projects is

not only as case study data but also as a means of evaluating advanced and policy-

making for future efforts.74

As the previous chapter has proposed, the aim of this study is to find out how

Adichie‘s Half of a Yellow Sun challenges colonial education. Theory of education is

useful to scrutinize the depiction of education in the novel. Furthermore, this

research focuses on the depiction of both traditional and formal education. Depiction

of traditional education is crucial in order to examine the values and cultures of Igbo

people that spread to education. Whereas the colonial education is examined through

the depiction of formal education after the colonization. Finally, the theory of

education neocolonialism examines the impact of colonization towards the education

system. This theory is also useful to analyze how colonization brings about impacts

on the traditional education of Igbo people.




34

CHAPTER III

THE PORTRAYAL OF EDUCATION IN ADICHIE’S


On the previous chapter, the related studies and theories have been

elaborated. There are five related studies which examine Adichie‘s Half of a Yellow

Sun using postcolonial approach. The related studies explore the impact of

colonization in Nigeria presented in the novel. This thesis applies two theories in

order to answer the research problem. The theories are theory of education by John

Dewey and theory of education neocolonialism by Philip G. Altbach.

The objective of this research is to find out how colonial education is

challenged in Adichie‘s Half of a Yellow Sun. In order to answer this question, it is

significant to elaborate the depiction of education which is presented in this novel.

Therefore, his thesis divides chapter III into two subsections.

The first subsection elaborates the traditional education presented in the

novel. This subsection is crucial to get the vivid description on how Nigerian people

get the first access to education. Moreover, the depiction of traditional education

guides the readers to see Nigeria‘s values and cultures which are embedded in

education system.

The second subsection emphasizes on the colonial education presented in the

novel. This subsection is useful to scrutinize the impact of colonization in Nigeria

formal education system.


35

A. Traditional Education

Michael Omolewa argues that traditional African education is an integral part

of the culture and history of a local community, which is accumulated in numerous

forms and transferred through various modes such as language, music, dance, oral

tradition, proverbs, myths, stories, culture, and religion.75

Traditional education is the

first form of education experienced by the people.

Omolewa explains that traditional education is passed from one generation to

another generation by learning through various modes such as language, music,

dance, oral tradition, proverbs, myths, stories, culture, religion and elders.76

Compared to formal education, traditional education does not have its own subject

for every material which is given to the learners. Nevertheless, the materials are

internalized in the daily activities.

In addition, Folasade R. Sulaiman argues that the historical antecedent of

education in Nigeria is based on traditional education with functionalism as a guiding

principle.77

In other words, traditional education aims to guide the society. Moreover,

Adichie‘s Half of a Yellow Sun also depicts traditional education in Nigeria through

some characters from different cultural background. The traditional education also

influences the personality development of each character in the novel.


World.‖ International Review of Education 53. 5/6 (2007): 594. PDF. 4 September 2017.


M. Omolewa, p. 597 77

As cited in Folasade R. Sulaiman, ―Internationalization in Education: The British Colonial

Policies on Education in Nigeria 1882 – 1926” Journal of Sociological Research 3. 2 (2012): 86.

PDF. 29 June 2017. <http://dx.doi.org/10.5296/jsr.v3i2.2222>


36

One of the characters that depict the description of traditional education in

Nigeria is Ugwu. Ugwu comes from Opi a small village in Enugu State of South-

Eastern Nigeria and he is from Igbo ethnic group. Ugwu is only thirteen but he needs

to work in order to support his poor family. He works as a houseboy in Odenigbo‘s

house.

Ugwu is an innocent young boy. This personality can be seen since the first

time he comes to Odenigbo‘s house. The first impression Ugwu has when he first

enters the house is how different it is with his family house,

They took off their slippers before walking in. Ugwu had never seen

room so wide. Despite the brown sofas arranged in a semicircle, the side

tables between them, the shelves crammed with books, and the Centre

table with a vase of red and white plastic flowers, the room still seemed

to have too much space.78

Living in a poor family influences how Ugwu sees things in Odenigbo‘s house.

According to Ugwu, the house is wide enough to be filled only with some chairs and

flowers. Ugwu is even surprised when he knows that Odenigbo eats meat everyday.

Most of the people in his village including Ugwu‘s family cannot afford to

buy meat or any expansive food because of their poor situation. This is so different

compared to Odenigbo‘s situation. Furthermore, Ugwu is even surprised when he

sees fridge for the first time in the house,

Ugwu entered the kitchen cautiously, placing one foot slowly after the

other. When he saw the white thing, almost as tall as he was, he knew it

was the fridge. His aunty had told him about it. A cold barn, she had said,

78 Chimamanda Ngozi Adichie, Half of a Yellow Sun, (New York: Anchor Books, 2007): 4. The

acronym of Adichie‘s Half of a Yellow Sun (HYS) will be used through the analysis.


37

that kept food from going off. He opened it and gasped as the cool air

rushed into his face. Oranges, bread, beer, soft drinks: many things in

packets and cans were arranged on different levels and, at the top, a

roasted, shimmering chicken, whole but for a leg. (HYS, 18)

Ugwu gets an information about working in Odenigbo‘s house from his aunty who

works as a janitor in the University of Nsuka. Before he comes to Odenigbo‘s house,

Ugwu‘s aunt explains many things that he needs to do as a good houseboy.

In order to be able to impress his master, Ugwu tries to memorize many English

words he has learned on the way to Odenigbo‘s house.

However, Ugwu is still surprised to see the fridge for the first time. In

addition, Ugwu‘s innocent personality can also be depicted when he decides to keep

the food for his family,

Ugwu opened the fridge and ate some more bread and chicken, quickly

stuffing the food in his mouth while his heart beat as if he were running;

then he dug out extra chunks of meat and pulled out the wings. He

slipped the pieces into his shorts‘ pockets before going to the bedroom.

He would keep them until his aunty visited and he would ask her to give

them to Anulika. (HYS, 9)

Ugwu realizes that his situation in Odenigbo‘s house is better than his family

situation in their house. He thinks that he needs to share the food with his family.

Thus, he decides to keep some of the food he gets from the fridge and give it to his

aunt so that she can give to his sister. Ugwu does not even realize that the food will

be stale quickly.

The quotations which are used previously prove two important things about

Ugwu which are the fact that he comes from a very poor family and he is also an

innocent person. Ugwu‘s family condition causes them not to be able to afford a


38

proper way of living such as a house and meat to eat. Living in a poor family

influences Ugwu‘s personality as a young boy. His poor condition limits himself to

see things in a complex way.

In spite of his innocent personality, he is an essential example of traditional

education in Nigeria. Ugwu‘s strong belief towards his culture make him the

important example of how traditional education works in Nigeria society. Traditional

education depicts clearly in Ugwu‘s life. Ugwu is one of the main characters in the

novel who applies a tradition which he gets from his grandmother in his daily life.

He uses this tradition to overcome his problem as a houseboy in Odenigbo‘s

house. Working for Odenigbo is first working experience Ugwu has. Ugwu is excited

when his aunt asks him to work as a houseboy. However, it is not easy for Ugwu to

work since Odenigbo‘s house provides many new tools which are hard for Ugwu.

Ugwu still manages to works well and try to win Odenigbo‘s heart so

Odenigbo will be happy and satisfied with his works. One day, Ugwu decides to iron

Odenigbo‘s socks. Ugwu thinks that the socks will be even better when they are

ironed. Ugwu then realizes that his decision to iron the socks is wrong when he finds

that the hot iron hisses and half of the sock is glued to it (HYS, 17).

His decision triggers Odenigbo to get mad at him. Afraid of getting fired,

Ugwu then chooses to follow his grandmother‘s advice by cooking arigbe79

for

Odenigbo because he believes that this vegetable can soften Odenigbo‘s heart. Ugwu

79 Arigbe is a type of herb.


39

applies this belief because his grandmother has proven the importance of arigbe.

According to her arigbe is able to soften man‘s heart since it helps her to win her

husband heart,

His grandmother had not needed to grow her favorite herb, arigbe,

because it grew wild everywhere. She used to say that arigbe softened a

man‘s heart. She was the second of three wives and did not have the

special position that came with being the first or the last, so before she

asked her husband for anything, she told Ugwu, she cooked him spicy

yam porridge with arigbe. It had worked, always. Perhaps it would work

with Master. (HYS, 18)

This quotation is in line with Michael Omolewa‘s statement which notes that

the traditional education in African is transferred through various forms and one of

them is through belief owned by the society. The quotation shows that the first type

of education Ugwu gets is the traditional education.

He gets traditional education from his elders. Omolewa notes that African

traditional education encourages people to respect elders, to accept the values

sanctioned by the ancestors.80

This type of education can be observed through how

this belief is internalized in Ugwu‘s life. Ugwu values the belief of his family and he

strongly believes that following this belief helps him to solve his problem.

Moreover, the importance of the traditional education is also experienced by

another houseboy in this novel named Harrison. He works for Richard. Unlike





40

Ugwu, Harrison has more experiences working as a servant. This experience then

helps Harrison to develop his skill in cooking western food.

Although Harrison does not have higher formal education background his

knowledge about western food is quite impressive. He then learns to get his masters‘

attention by cooking western food. Harrison usually gets compliments because of his

impressive cooking ability.

However, Harrison creates a different response to his tradition. Unlike Ugwu,

Harrison does not highly appreciate his tradition. This response can be seen when

Harrison explains his cooking experience for Richard,

He told Richard with unconcealed pride that he had formerly worked for

the Irish priest Father Bernard and the American professor Land. ―I am

making very good beet salad,‖ he said that first day, and later Richard

realized that he was proud not only of his salad but also of cooking with

beets, which he had to buy in the ‗specialty vegetable‘ stall because most

Nigerians did not eat them. (HYS, 91)

Since the first day he works for Richard, Harrison always cooks western food

combine with beet. He assumes that Richard will be satisfied with his cook. After

several days of cooking beets, Richard asks him to stop doing that

No more, please, Harrison,‖ Richard said, raising his hand. ―No more

beets.‖ Harrison looked disappointed, and then his face brightened. ―But,

sah, I am cooking the food of your country; all the food you are eating as

children I cook. In fact, I‘m not cooking Nigerian foods, only foreign

recipe. (HYS, 91)

When Richard asks Harrison about the traditional herbs from Nigeria, Harrison

shows his disapproval to explain about the herb. He thinks that Nigerian herb is from

a witchdoctor and it is not good for Richard.


41

―By the way, Harrison, do you happen to know of any herbs for men?‖

Richard asked, hoping he sounded casual.

―Sah?‖

―Herbs.‖ Richard gestured vaguely.

―Vegetables, sah? Oh, I make any of the salad of your country very good,

sah. For Professor Land, I am making many different-different salad.‖

―Yes, but I mean vegetables for sickness.‖

―Sickness? You see doctor in Medical Centre.‖

―I am interested in African herbs, Harrison.‖

―But sah, they are bad, from the witch doctor. They are devilish.‖

―Of course.‖ Richard gave up. He should have known that Harrison, with

his excessive love for all things non-Nigerian, was not the right person to

ask (HYS, 91)

Harrison‘s admiration towards western culture shapes the way he sees his own

culture. He does not admire his culture, as well as Ugwu, does. He even thinks that

western food is the best food and Nigerian people cannot eat western food.

Harrison‘s disrespectful attitude can also be seen when Kainene compliments his

cooking,

―And do you cook this in your home?‖

Harrison looked wounded. ―I am not cooking in my home, madam. My

wife is cooking native food.‖

―Of course.‖ ―I am cooking any type of European food, anything my

master is eating in his country.‖ ―You must have difficulty eating native

food when you go home then.‖ Kainene stressed the word native, and

Richard held back his laughter.

―Yes, madam.‖ Harrison bowed again. ―But I must manage.‖ (HYS, 320)

As previously mentioned, Harrison always gets a compliment for his cooking ability.

One of the compliments is given by Kainene. Kainene is Richard‘s lover. However,

Kainene gives him a compliment but also satirizes Harrison‘s admiration for western

culture.

Furthermore, the interesting point from these two characters can be seen from

the way the react to their own culture. Both Ugwu and Harrison are not supported by


42

enough formal education background. Nevertheless, Ugwu and Harrison show a

different attitude towards their own culture. Ugwu really appreciates the culture

while Harrison does not show a positive response to his culture. Through the

quotations presented previously, it strongly depicts that Harrison values western

culture higher than his own culture.

It is strongly assumed that Harrison‘s disrespectful attitude is a result of the

long period of colonization in Nigeria. It cannot be denied that colonization plays an

important role on how people think about their own culture and other culture. The

long period of colonization produces a huge gap between colonizers and colonized. It

also creates a boundary between different tribe in Nigeria even after the colonization.

Adichie‘ Half of a Yellow Sun explores this gap through Odenigbo‘s

character. Odenigbo is a smart and charismatic man. He is a math professor who

teaches in the University of Nsuka. One day, he wants to buy a ticket in the

university theater. He then witnesses how his people treat white people better than

their own people,

Olanna was annoyed, but only mildly, because she knew the queue

moved fast anyway. So she was surprised at the outburst that followed,

from a man wearing a brown safari suit and clutching a book: Odenigbo.

He walked up to the front, escorted the white man back into the queue

and then shouted at the ticket seller. ―You miserable ignoramus! You see

a white person and he looks better than your own people? You must

apologize to everybody in this queue! Right now!‖ (HYS, 35)

Odenigbo is a crucial character in voicing the issue of social injustice in the society.

He usually criticizes Ugwu every time Ugwu calls him Sah (HYS, 15) as one of the

respected lectures in his university, Odenigbo also organizes a group discussion


43

which focuses on social and political issue in Nigeria, especially in Igbo ethnic group

community.

This quotation shows how Nigerian people still have a higher respect for the

western people. They prioritize the western people better than their own people.

Odenigbo then feels so angry with this condition. It also proves that Harrison is not

the only person who does not appreciate his own culture.

Moreover, the depiction of the traditional education can be seen not only

among Nigeria people but also in the character of a white man presented in this

novel. One of the characters that echo the use of traditional education is Richard

Churchill who comes from London. Richard starts his first contact with Nigeria

especially Igbo ethnic group because he is amazed by Igbo art and culture. His

admiration triggers him to travel around Nigeria in order to know more about it.

Richard collects the information about Igbo tradition and culture from Jomo

who works as his gardener. However, it is too quick to conclude that Richard‘s

curiosity means that he believes in Igbo culture, it still creates positive response and

also respect from the western society towards Nigerian culture and tradition. The

quotation above proves that the traditional education is still useful even for a white

man like Richard who is an educated white person.

As a white man, Richard also faces the negative impact of being a white man.

This novel also describes an extreme boundary between white people and black

people through Susan‘s eyes. Susan is Richard‘s former lover. Susan usually asks


44

Richard not to be too close to their houseboy because Susan is sure that Nigerian

culture is not valuable to be learned.

Nevertheless, Richard does not care about Susan‘s opinion. He still learns

about Igbo culture and tradition. As mentioned, Richard‘s admiration for Igbo starts

from his love for Igbo-Ukwu art. This admiration then triggers Richard to travel

around Nigeria.

As the story goes on, Richard later falls in love with Olanna‘s twin sister

named Kainene. Because of his love to Kainene, Richard learns to imitate Igbo

language and culture quickly. As a writer, Richard plans to write a book about Igbo-

Ukwu art. In order to collect enough information, Richard goes to Nsukka and meets

the labors who make roped pot named Pa Anozie and his son Emeka.

Pa Anozie gave Richard a long, pained look and mumbled something for

a while, looking grieved. Emeka laughed before he translated. ―Papa said

he thought you were among the white people who know something. He

said the people of Igbo land do not know what a king is. We have priests

and elders. The burial place was maybe for a priest. But the priest does

not suffer people like king. It is because the white man gave us warrant

chiefs that foolish men are calling themselves kings today. (HYS, 90)

This quotation highlights the importance of religion in the traditional education

which is depicted in this novel. Omolewa notes that the learning process in the

traditional education can be taught through religion.

Omolewa argues that fear of God is carefully taught and everyone is

encouraged to recognize the presence and continuing activity of the Supreme Being


45

who is considered always there to monitor one's activities, motives and intentions.81

This kind of thought is useful to control the society and prevent the crimes which

threaten oneself or wider society. This quotation shows how native people respect

their God and elders as the highest respected position in the community.

Although Adichie‘s Half of a Yellow Sun is set years after the colonization,

some sides of Nigeria still keep and respect the importance of religion. They show

their respect by believing in God and acknowledging His power in their lives. Pa

Anzoe and his sons prove that the old thought as an impact of traditional education is

rooted deeply in the society. The second significant point from this quotation is the

criticism towards the Western government especially the use of king the head of the

state. This implies that the use of western government prototyped is not always

suitable for the Nigerian.

Furthermore, this quotation also echoes the stereotype of a white man

according to the local people. According to local people such as Pa Anozie and his

son Emeka, Richard just wants to exploit their land. During his journey in learning

the Igbo culture, Richard always tries to clarify this negative stereotype. Richard also

witnesses the negative stereotype for native people given by whiten men.

Is ‗going native‘ still used? I always knew you would! Mother tells me

you have given up on the tribal art book and are pleased with this one, a

sort of fictionalized travelogue? And on European Evils in Africa! I‘m

quite keen to hear more about it when you are in London. Pity you gave

up the old title: ―The Basket of Hands.‖ Were hands chopped off in





46

Africa as well? I‘d imagined it was only in India. I‘m intrigued! (HYS,

172)

This is a letter written by Martin, Richard‘s brother. This quotation confirms

western‘s opinion towards the native people that are connected to the act of killing

each other.

As the story goes by, Richard can confirm the other that his love for Igbo

values and culture is sincere and he values the tradition highly. In order to show his

admiration for Igbo culture and also his knowledge about this ethnic group, Richard

tries to communicate using Igbo language every time he meets the native people.

One day, on his way to London Richard meets Nnaemeka. He is an airport

officer who Richard meets in Kano Airport when he wants to go to London to

celebrate his family wedding. Richard tries to communicate with Nnaemeka using

Igbo language. Richard really gets a respect from Nnaemeka because of his

knowledge about Igbo and his ability to speak Igbo language well.

―You speak Igbo, sir?‖ There was a slender respect in the man‘s eyes

now.

―Nwanne di na mba,‖ Richard said, enigmatically, hoping that he had not

mixed things up and that the proverb meant that one‘s brother could

come from a different land.

―Eh! You speak! Ina-asu Igbo!‖ The young man took Richard‘s hand in

his moist one and shook it warmly and started to talk about himself. His

name was Nnaemeka (HYS, 191)

The same boundary also emerges from Nigerian people. They assume that all British

people do not respect their culture and tradition. Therefore, Nnaemeka really respects

Richard for his knowledge and ability to speak Igbo language.


47

This quotation shows that Richard‘s depiction is assumed to cut the extreme

boundary between Nigeria and British. Although he belongs to colonizer group,

Richard has a quite different perspective about Nigeria. He values and respects

Nigeria as well as his own culture. As the story progresses, Richard then join the

discussion which is initiated by Odenigbo for the staff member of the University of

Nsuka. In the beginning this group discussion is for native people only. Therefore,

joining this discussion is a huge sign that Richard has eliminated the wrong

stereotype about the white men.

Nevertheless, in the end of the story Richard‘s admiration and respect for

Igbo comes into question when he talks to Madu,

―Did you ever touch her?‖ Madu‘s laugh was short and harsh.

―Did you ever touch her?‖ Richard asked again, and Madu was suddenly

responsible for Kainene‘s disappearance. ―Did you ever touch her?‖

Madu got up. Richard reached out and grasped his arm. Come back, he

wanted to say, come back here and tell me if you ever laid your filthy

black hand on her. (HYS, 537)

During the Nigerian war each of the characters in the story needs to face a

difficult situation in their live. The biggest consequence is Kainene‘s disappearance.

This situation puts Richard into a difficult situation and he also argues with Madu

who is Kainene‘s close friend. Richard always feels intimidated by Madu since the

first time they meet. Richard‘s respect for Igbo is questioned when he refers to Madu

as ―filthy black hand‖. It proves that Richard still holds the negative stereotype to the

native people.

In the beginning of the story Richard really wants to write a book about Igbo

culture and tradition. His eagerness is strong when he witnesses the effect of Nigeria


48

war. However, in the end of the story Richard realizes that the story of Biafra war is

not his story to tell.

Ugwu gave him the family‘s name and address, and Mr Richard wrote it

down, and afterwards they were both silent and Ugwu fumbled,

awkwardly, for something to say. ―Are you still writing your book, sah?‖

―No.‖

― ‗The World Was Silent When We Died‘. It is a good title.‖

―Yes, it is. It came from something Colonel Madu said once.‖ Richard

paused. ―The war isn‘t my story to tell, really.‖ (HYS, 530)

When he searches for Kainene, Richard comes to Odenigbo‘s house and

meets Ugwu. Ugwu knows that Richard plans to write a book about Nigeria.

However, Richard is sure that the story of Nigeria including Nigerian war is not his

right to tell. This proves that although Richard admires the culture so much, he is still

an outsider for the society. This quotation emerges the challenge in facing the

negative stereotype between the colonizer and the colonized even after the

colonization period ends.

Another character which experiences the use of the traditional education is

Olanna. Olanna‘s character describes the traditional education through the depiction

of myth and the belief in witchdoctor within Nigerian society. The myth signals the

boundaries about the good and the bad things in a society. The use of witchdoctor is

a common thing in Nigeria. Odenigbo‘s mother is a woman who believes in it.

―I do not mind where the woman my son will marry comes from. I am

not like those mothers who want to find wives for their sons only from

their own hamlet. But I do not want a Wawa woman, and none of those

Imo or Aro women, of course; their dialects are so strange I wonder who

told them that we are all the same Igbo people.‖

―Yes, Mama.‖


49

―I will not let this witch control him. She will not succeed. I will consult

the dibia82

Nwafor Agbada when I return home; the man‘s medicine is

famous in our parts.‖ (HYS, 124)

Looking at Olanna‘s childhood‘s experience, to Odenigbo‘s mother, Olanna

is not a perfect woman for his son. When she was a baby her mother did not raise

Olanna well but she was raised by her aunt and even was breastfed by her aunty

(HYS, 122). This proves to Odenigbo‘s mother that Olanna is a witch. Thus, she

needs to protect her son from the witch and makes sure that Odenigbo marries

someone who is suitable for him.

It is common in Nigeria especially Igbo people to value a male child more

compared to a female child. Male child is valued higher because to Igbo they will

continue the family tree. Isiugo-Abanihe notes that

A man who died without a son lived a worthless life; he is inherited by

his brothers, and is soon forgotten since his branch of the family tree has

ended... also, in traditional Igbo society, the status of a man is assessed in

part by the number of his sons, a man with many sons is viewed as a

wealthy or an accomplished man; his neighbors cautiously avoid

confrontation or litigation with him; he is assured of a befitting burial at

death. For a woman, the birth male child is of paramount importance as

well, because it establishes her firmly in the family. She is said to have

'taken root' or 'established a solid foundation when the first son arrives.

Since the birth of a son ensures marital security, given the prevailing high

childhood mortality, just a son is not enough. The desire ensure that at

least one survives his father encourages prolific childbearing.83

82 Dibia means witchdoctor

83 As cited in Ezebunwa E. Nwokocha, ―Male-Child Syndrome and the Agony of Motherhood

among the Igbo of Nigeria.‖ International Journal of Sociology of the Family 33. 1 (2007): 219-220.

PDF. 5 October 2017. <http://www.jstor.org/stable/23070771>


50

That is why Odenigbo‘s mother needs to make sure that her son will be with

someone who is perfect for him. Furthermore, this argument echoes the gender issue

faced by Nigeria women. The need to give birth to a boy places women into a

difficult condition, since it is a must for them to give birth to boys. Women‘s position

in the family and also the society is valued based on their ability to give birth to a

boy.

This requirement also happens in Amala‘s life. Later in the story, Amala will

be pregnant with Odenigbo‘s baby. However, things become complicated when she

gives birth to a girl. Odenigbo‘s mother then decides to give the baby girl to Olanna

and Odenigbo because she refuses to raise a girl in the family. This proves that it is a

requirement for Igbo woman to give birth to a girl.

Adichie‘s Half of a Yellow Sun also echoes this issue as well through the

relation between Olanna and Odenigbo‘s mother in viewing the importance of

education. According to his mother, it is a huge mistake if a woman gets an access to

formal education. Education creates an impolite woman who argues with her

husband. Arguing is seen as an insult to the husband (HYS, 124). Therefore, it can be

assumed that in Nigeria, women do not get an easy access to education compared to

men.

When Ugwu finds out that Odenigbo‘s mother plans to see the witchdoctor,

Ugwu tries to alert Olanna. However, as an educated woman, Olanna does not find

that Mama‘s action is something which needs to worry about.

―I saw a black cat yesterday night after Mama and Amala left.‖

―A black cat?‖


51

―Yes, mah. Near the garage.‖ He paused. ―A black cat means evil.‖

―I see.‖

―Mama said she would go to the dibia in the village.‖ ―You think the

dibia has sent the black cat to bite us?‖ Olanna was laughing.

―No, mah.‖ Ugwu folded his arms forlornly. ―It happened in my village,

mah. A junior wife went to the dibia and got medicine to kill the senior

wife, and the night before the senior wife died a black cat came to the

front of her hut.‖ (HYS, 133)

In Ugwu‘s opinion, Olanna is a beautiful and smart woman. He really adores Olanna

because of her intelligence and her personality. Olanna‘s education background

really impresses Uguw. To Ugwu, Olanna is a perfect woman for Odenigbo.

However, Odenigbo‘s mother does not really like Olanna. She then decides to let

Odenigbo sleeps with her servant named Amala to ruin Odenigbo and Olanna‘s

relationship.

When Ugwu finds out about Mama plans to go to dibia, he then tells Olanna

about the plan. Uguw‘s gets even more scared when he finds a black cat in their

house on the same day that Amala and Mama leave the house. According to Igbo

culture, a black cat is a symbol of bad luck.

The myth of his society is internalized in Ugwu life. He believes that a cat

symbolizes an evil. He is so sure that mama will definitely go to the dibia and her

plans will work well. Mama will be able to ruin Olanna and Odenigbo‘s relationship.

Ugwu is also the first person who finds out that Odenigbo has slept with Amala

and betrays Olanna

He glanced at the corridor, surprised that Master was up so early. But it

was Amala who walked out of the room. The corridor was dim and her

startled eyes met Ugwu‘s more startled eyes and she stopped for a

moment before she hurried on to the guest room. Amala, common, quiet,

ordinary Amala, had slept in Master‘s bedroom! Ugwu stood still and


52

tried to get his whirling head to become steady so that he could think.

Mama‘s medicine had done this, he was sure. (HYS, 270)

This fact really disturbs Ugwu. He cannot believe that Odenigbo sleeps with Amala

the woman who is nothing compares to Olanna. Amala is just an ordinary girl who

works as a servant which put Amala and Ugwu in the same position. Amala does not

even know how to read in English. She does not go to formal school.

Meanwhile, Olanna is a beautiful woman who gets a chance to continue her

study in London. Ugwu cannot find one valuable thing in Amala which triggers his

master to sleep with Amala. Therefore, Ugwu surely believes that dibia has

something to do with this situation. This fact then confirms Ugwu‘s worry about the

dibia and also the meaning of the black cat in their house.

The previous quotations indicate that learning through culture is one of the

modes in traditional education. The aim of the traditional education is to spread

culture, including myth and belief. Nduka notes that culture in traditional education

can be seen as a spring of motivation, standard of judgment, basis of stratification

means of communication, patterns of production and consumption.84

The fact that Ugwu really believes in the power of witchdoctor and dibia

strongly proves that traditional education functions to spread the culture and it is

really internalized in Nigeria people life. It is a standard for people to decide whether

something should or should not be done properly.

84 As cited in Michael Omolewa, ―Traditional African Modes of Education: Their Relevance in the

Modern World‖ International Review of Education 53. 5/6 (2007): 600. PDF. 4 September 2017.



53

In elaborating the traditional education in Nigeria it is also important to

examine how this type of education maintained in the society. Based on the depiction

of traditional education previously, it is strongly assumed that this type of education

spreads through oral tradition. Ugwu and Jomo‘s experiences show that oral tradition

plays an important part in spreading and maintaining traditional education.

Ugwu and Jomo gain their belief related to the use of herb, myth, and

witchdoctor from their older generation, in this case, their grandmothers. Ugwu gets

the information about the use of arigbe to soften Odenigbo‘s heart from his

grandmother. Ugwu‘s grandmother uses this herb to win her husband‘s heart. As the

third wife, she does not have any special position among the other two wives. She

then decides to add arigbe in every food that she cooks so that it works well (HYS,

18). Another character named Jomo also proves the same notion related to the spread

of traditional education. Jomo echoes the use of dibia to cure the sickness that his

brother has. The use of dibia becomes essential for him because his brother has

proven it for him. When Richard asks him about this herb, he explains that the herb

from dibia is useful to help his brother‘s wife to get pregnant.

These experiences are parallel to Omolewa‘s statement which elaborates that

traditional education, passes from one generation to another, is usually by word of

mouth and cultural rituals, and has to some extent been the basis for sustainable

development in agriculture, food preparation, health care, conservation and other


54

sectors for many centuries.85

Because of its useful and valuable functions, traditional

education remains powerful among Nigeria society, although different ethnic group

creates different culture and tradition.

The strongest use of traditional education can clearly be observed through

Olanna‘s decision to ask dibia in order to find Kainene

When some relatives came from Umunnachi and suggested that they

consult a dibia, Olanna asked her Uncle Osita to go. She gave him a

bottle of whiskey and some money to buy a goat for the oracle. She drove

to the River Niger to throw in a copy of Kainene‘s photo. She went to

Kainene‘s house in Orlu and walked around it three times. And she

waited for the week that the dibia had stipulated, but Kainene did not

come home (HYS, 538)

During the war, Olanna and Kainene use their ability the help other people

around them. Olanna decides to teach the children around her house together with

Ugwu. Meanwhile, Kainene chooses a different path from Olanna. In the beginning

of the war, she is a war profiteer. Nevertheless, after she witnesses the war‘s cruelty,

she changes completely as a character and instead of running her father‘s business,

she runs a refugee camp.

This decision then puts Kainene‘s life at risk. As the war runs the condition

gets harder and hopeless. Kainene then decides to trade across the enemy line but she

never returns. This fact really tears Olanna‘s life apart. She tries her best in order to

find Kainene quickly including using dibia.

85 M. Omolewa, p. 594


55

Olanna‘s view towards the use of dibia changes drastically. In the beginning

of the story, Olanna does not believe the power of dibia. She even laughs at Ugwu

when Ugwu tells her about Odenigbo‘s mother and her plan to ask for dibia‘s help in

order to ruin her relationship with Odenigbo. Olanna strongly believes that

everything needs to be explained logically. Nevertheless, this action shows that the

aim of traditional education in guiding people life is important. Although Olanna is

an educated person, she believes that her tradition is able to help her finding her twin

sister.

From the analysis presented previously, it can be concluded that Adichie‘s

Half of a Yellow Sun depicts the traditional education as the basic education

experienced by Nigerian people from different ethnic background. The depiction of

traditional education can strongly be found in the characters who do not have enough

formal education background.

Furthermore, the aim of traditional education to guide people life is echoed

clearly in this novel. There are some modes which are used to deliver traditional

education. The traditional education is thought through the use of belief, myth, and

the use of specialist and also through religion.

Additionally, the depiction of traditional education remains powerful in

Nigeria society. This novel depicts how traditional education is maintained through

oral tradition from one generation to the next generation. Therefore, it is strongly

indicates that this novel puts the traditional aspect as an important and valuable type

of education. This novel also puts traditional education as an important aspect not


56

only for the Nigerian people but also for Western people which is represented by

how Richard respects Igbo culture and tradition.

B. Colonial Education

This part elaborates the depiction of colonial education represented in

Adichie‘s Half of a Yellow Sun. Colonial education will be examined through the

depiction of a formal education in this novel. The term colonial education used in

this thesis refers to formal education system which was developed during the

colonization in Nigeria and it is still used after Nigeria gained its independence in

1960.

It cannot be denied that Nigeria owes its formal education system to British.

The formal education is needed in order to create the same standard of the education

system in Nigeria. One of the benefits of colonial education is, for instance, it opens

a wider chance for people to join an international school.

Iwunna argues that the western education in Nigeria which was purportedly

championed by the missionary bodies, would not have been possible if the natives

were not in support of it, and had not agreed to participate in it.86

In other words, the

Nigerian government also supports western education in this country by opening

many scholarships in Nigeria.

86 As cited in Folasade R. Sulaiman, ―Internationalization in Education: The British Colonial

Policies on Education in Nigeria 1882 – 1926.‖ Journal of Sociological Research 3. 2 (2012): 94.

PDF. 29 June 2017. <http://dx.doi.org/10.5296/jsr.v3i2.2222>


57

Giving scholarship is one of the policies in Western education system in

Nigeria. This scholarship is a good source for Nigerian people to have a better formal

education background. In order to get the scholarship, they need to compete with

people from different part of Nigeria.

In terms of education chance, James S. Coleman notes that by 1945, the Igbo

people accounted for more Nigerian in British and by far more in American

universities and have the highest number of candidates admitted to Yaba Higher

College.87

Many Nigerian really see the scholarship as an important thing in their

life. Because of the country‘s poor economic condition, Nigerian people have to

experience a long poverty. Therefore, getting a scholarship in order to get a proper

education is valued highly by them.

The grandmother turned to Olanna. ―He is the first in our village to go

overseas, and our people have prepared a dance for him. The dance

troupe will meet us in Ikeduru.‖ She smiled proudly to show brown teeth.

Her accent was even thicker; it was difficult to make out everything she

said. ―My fellow women are jealous, but is it my fault that their sons

have empty brains and my own son won the white people‘s scholarship?

(HYS, 34)

After her visit to Nsukka to meet Odenigbo, Olanna then decides to move together

with him and works as a lecture in the University of Nsuka. During her time in

Enugu airport, Olanna watches the members of a family who wait for one of their

family members. Their family member has finished his study overseas.

87 James S. Coleman, Nigeria: Background to Nationalism. (Berkeley: University of California

Press, 1960), 124.


58

The previous quotation proves that there is a high awareness of the people to

get a better education. The chance of studying aboard is valued highly not only by

the students, but also by the family. People realize that they need better formal

education.

Scholarship provides people with a good access to support their studying

process. This realization causes Igbo people to value scholarship, seeing it as

something important. This perception triggers most of them to celebrate the

graduation from their family who has graduated overseas as depicted in the previous

quotation. The same quotation indicates that people concern towards education

echoes their need for formal education in order to improve their lives.

Different from the family Olanna meets in the airport, Olanna comes from a

rich family. This condition helps Olanna and Kainene her twin sister to get an easy

access to education. Both of them do not need to apply for the scholarship in order to

pursue a higher education.

Susan steered him away. ―She‘s Chief Ozobia‘s daughter, is she?

Whatever happened to her? Quite extraordinary; her mother is stunning,

absolutely stunning. Chief Ozobia owns half of Lagos but there is

something terribly nouveau riche about him. He doesn‘t have much of a

formal education, you see, and neither has his wife. I suppose that‘s what

makes him so obvious (HYS, 74)

This quotation shows that Olanna and Kainene‘s father is an important figure

in his community. He also has many businesses which enables him to win half of

Lagos. Because of her family background, Olanna sometimes gets an exclusive


59

treatment in public places for example in Enugu airport when she wants to go back to

Lagos.

She turned to the ticket seller and wrote her name on a slip of paper.

―Good afternoon. One way to Lagos, please.‖

―Ozobia?‖ The ticket seller‘s pockmarked face brightened in a wide

smile. ―Chief Ozobia‘s daughter?‖

―Yes.‖

―Oh! Well done, madam. I will ask the porter to take you to the VIP

lounge.‖ The ticket seller turned around. ―Ikenna! Where is that foolish

boy? Ikenna!‖

Olanna shook her head and smiled. ―No, no need for that.‖ She smiled

again, reassuringly, to make it clear it was not his fault that she did not

want to be in the VIP lounge (HYS, 13)

Although both of Olanna and Kainene‘s parents do not have enough formal

education background, they realize that education is important for their children.

Both of their parents value education highly. Therefore, they support their children to

have suitable and good education even since both Olanna and Kainene enter

secondary school in Heathgrove, which is one of the best schools in Nigeria.

―You can see Heathgrove from here,‖ she said, pointing. ―The

iniquitously expensive and secretive British secondary school my sister

and I attended. My father thought we were too young to be sent abroad,

but he was determined that we be as European as possible.‖ ―Is it the

building with the tower?‖ ―Yes. The entire school is just two buildings,

really. There were very few of us there. It is so exclusive, many

Nigerians don‘t even know it exists.‖ (HYS, 76)

Because of the poor economic development, many Igbo people must live

under the poverty. Most of them cannot even get a proper formal education because

of the expansive tuition. It is no wonder that the chance to study abroad will be

valued highly. The admiration towards studying abroad is not only depicted in the

previous quotation but it is also depicted in Olanna‘s family, seen by how Uncle


60

Mbaezy proudly says; ―Our Olanna has just finished her master‘s degree. Master‘s

degree at London University! It is not easy!‖ (HYS, 28)

Moreover, one of the permanent impacts of colonization is the use of

colonizer‘s language in the colonized countries. English language is even used on a

daily basis. As for Nigeria, English language remains as the national language even

after the colonization. The use of English is clearly depicted in Adichie‘s Half of a

Yellow Sun through Ugwu who speaks proper English even in his daily life.

Ever since Ugwu works for Odenigbo, he always tries to impress him not

only by cleaning the house well, but also by speaking English. Instead of using his

Igbo language to communicate with Odenigbo, Ugwu tends to use English all the

time even though Ugwu does not have enough education background. He stops going

to school because his father cannot afford the tuition (HYS, 13).

As the result, Ugwu cannot write English words correctly. Odenigbo

indirectly informs Ugwu that school will teach him how to write the correct English

words. ―Master stared at the list for a while. ―Remarkable blend,‖ he said in English.

―I suppose they‘ll teach you to use more vowels in school‖ (HYS, 15). As previously

mentioned, Ugwu comes from a poor family that this condition forces him to work

when he is only thirteen years old. In order to provide for his family, Ugwu decides

that he will work really hard for Odenigbo.

Previous quotation proves that English is an official language used in Nigeria.

It is not only used in the daily activity but also the education system. This evidence is

similar to Altbach‘s statement that in the number of developing countries, such as


61

Nigeria, Ghana, India and Pakistan and most of French-speaking Africa where is no

single indigenous national language, there has been a tendency to use the

metropolitan language in administration and sometimes in education.88

Hence, in

Nigeria, English is taught in school so that people will not use their native language

to communicate with each other. On the other hand, this limits the spread of native

language.

In relation to the use of the colonizer‘s language, the distribution of textbook

in Nigeria is also dominated by British even after the colonization. As the novel

describes:

He picked up his exercise book while sucking the second bone. The cold

marrow was tart on his tongue. He read the verse, which he had copied so

carefully from the blackboard that it looked like Mrs. Oguike‘s

handwriting, and then closed his eyes and recited it.

I can’t forget that I’m bereft of all the pleasant sights they see, which the

Piper also promised me. For he led us, he said, to a joyous land, Joining

the town and just at hand, Where waters gushed and fruit trees grew,

And flowers put forth a fairer hue, And everything was strange and new

(HYS, 106)

Ugwu‘s chance to get a better education is really supported by Odenigbo‘s

education background. Since the beginning of the story, Odenigbo shows his concern

about education. He believes that education is a tool to resist exploitation (HYS, 13).

Odenigbo then enrolls Ugwu in staff primary school in the University of Nsukka

where Odenigbo works as a mathematician lecture (HYS, 13). This decision is made

so that Ugwu can continue his study and improve himself.


15. 2 (1971): 452. PDF. 6 September 2017. <http://www.jstor.org/stable/1186733>


62

As mentioned before that English language is an official language in Nigeria.

This can also be proved by the material Ugwu gets in his school. A stanza from the

poem Ugwu recites for his homework is actually a stanza from Robert Browning‘s

poem entitled The Pied Piper of Hamelin. This proves that English material is still

used in Nigeria. As Altbach argues that the teaching material such as textbooks are

imported from advanced countries, and occasionally patriate teachers can be found in

the schools and particularly in the universities89

. The use of English language and the

use of Robert Browning‘s poem are the evidences of the colonization impact in

Nigeria.

Furthermore, colonization also triggers the social injustice in Nigeria which

creates an unequal chance of education in Nigeria. As the novel describes,

The North was wary; it feared domination from the more educated South

and had always wanted a country separate from the infidel south anyway.

But the British had to preserve Nigeria as it was, their prized creation,

their large market, their thorn in France‘s eye. To propitiate the North,

they fixed the pre-Independence elections in favor of the North and wrote

a new constitution which gave the North control of the central

government. The South, too eager for independence, accepted this

constitution. (HYS, 146)

This proves that the north part of Nigeria has a bigger chance of the colonial

education than south part of Nigeria. This is what triggers British to give the North

control of the central government. This was the cause of Nigerian war in 1967.

Furthermore, the inequality chance of education is echoed through the

unequal opportunity related to the bribery practice in formal education. For instance,

89 P. G, Altbach, p. 237


63

the novel describes; ―If she had charged people big money, I will be studying

medicine overseas now. But my family cannot send me overseas, and the people in

Lagos are giving scholarships to the children of the people who can bribe them‖

(HYS, 191).

This unfair experience comes from Nnaemeka, an officer Richard meets in an

Airport when he goes back from England. Although Nnaemeka believes that he is

able to get the scholarship, he realizes that he cannot get that because his family

cannot bribe the authority. This excerpt questions the notion of scholarship offered in

colonial education which is corrupted by the government. Thus, experiencing formal

education remains impossible for many Nigerian people.

From the depiction of education in Adichie‘s Half of a Yellow Sun, it can be

concluded that this novel depicts both traditional and colonial education in Nigeria.

The depiction of traditional education is in line with Dewey‘s argument that

incidental education refers to the education which human get from living with

others.90

The analysis proves that the characters in this novel experience traditional

education in their daily activity. They do not enter the school in order to experience

traditional education.

The traditional education is used through the use of myth, and religion

aspects. Through the characters of Ugwu, Jomo, Nnaemeka this novel echoes the

influence of traditional education in Nigeria. Meanwhile, the depiction of Richard



64

Churchill echoes the notion of traditional education from different point of view.

Richard‘s depiction emphasizes the influential aspect of traditional education which

is not limited to native only but also to the western people represented by Richard‘s

attitude.

Furthermore, this novel gives enough space for traditional education. It can

be concluded that although there is no clear standard in traditional education, this

type of education is important introduce Nigeria culture and tradition for the young

generation. This type of education also functions to guide people life by spreading

the moral values by the society from generation to generation. Thus, traditional

education is important to preserve Nigerian tradition and culture.

However, it cannot be denied that formal education also essential to develop

human‘s life. The elaboration of formal education in Adichie‘s Half of a Yellow Sun

shows that British impact on Nigeria education system brings positive effect for

Nigeria. British sets the standard which never be found in Nigeria traditional

education system.

This standard is important in order to classify the students‘ class based on

their ability. Dewey‘s argues that ―without such formal education, it is not possible to

transmit all the resources and achievements of a complex society‖91

. In order to

widen the knowledge, formal education is needed by society. However, it can be

assumed that colonial education can also be used to control Nigeria.

91 J. Dewey, p. 8


65

Although this novel is set after the colonization era, this novel proves that

colonization only transformed its form of domination into a different type of

domination, one of the concrete examples is through education system. The impact

of colonization in formal education can be seen through three aspects. The first one is

the use of colonizer language in education field such as school and universities.

The second aspect is related to the teaching materials which still refer to

colonizer‘s system. The last one is colonial education spreads the chance of enrolling

to an international school. This aspect enables some of the characters in this novel to

study aboard or even win the scholarship. Nevertheless, this novel also notices the

danger of enrolling to an international school as a device to support dirty government

policies in Nigeria.


66

CHAPTER IV

COMBINING TRADITIONAL AND COLONIAL EDUCATION

IN ADICHIE’S HALF OF A YELLOW SUN

In the previous chapter, this thesis examines the portrayal of education in

Adichie‘s Half of a Yellow Sun. The previous chapter shows that Half of a Yellow

Sun portrays two kinds of education which are traditional education and formal

education. Through traditional education this novel depicts the culture and tradition

valued by Nigeria. Meanwhile, formal education echoes the impact of colonization in

education system of Nigeria. After analyzing the portrayal of education, this chapter

aims to answer the second research question which deals with how Adichie‘s Half of

a Yellow Sun challenges the colonial education related to the combination of

traditional and colonial education.

John Dewey argues that without formal education it is impossible to transmit

all the resources and achievement of a complex society.92

In other words, formal

education enables a society to spread its values and cultures to a complex society.

Dewey also notes formal instruction on the contrary easily becomes remote and dead,

abstract and bookish to use the ordinary words of depreciation.93

In order to achieve its purpose into the complex society school needs to

prepare for a better and important material to be taught. However, schools tend to

92 John Dewey, Democracy and Education. New York: Dover Publication, 2007), 8.

93 J. Dewey, p. 8


67

create a material in which according to Dewey is considered to be bookish, and far

from students‘ real life. This fact then puts schools as a formal education into a

question as a place for children‘s development.

Dewey elaborates that education has three aims which are direction, control,

or guidance.94

As a direction, education aims to direct people to a certain continuous

course, instead of dispersing aimlessly.95

It means that formal education in this case

school aims to direct people in order to develop their values to be more meaningful

for their life. This aims puts formal education as one of the tools to control the

society. When it comes to the colonized country, formal education faces even

difficult situation because of the domination they experience from the colonizer.

According to Altbach, one of the forms of domination in educational system

is by controlling the materials given in school. Altbach argues that the curriculum of

the schools and colleges often reflects orientation of the former colonial rules or of

other advanced countries which provide assistance or are for some other reason

powerful in the affairs of the given developing country.96

As a colonized country Nigeria gets a huge influence from British including

in education system. Adichie‘s Half of a Yellow Sun describes this fact from

Odenigbo‘s point of view,

There are two answers to the things they will teach you about our land:

the real answer and the answer you give in school to pass. You must read

94 J. Dewey, pp. 22-23

95 J. Dewey, p. 22


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68

books and learn both answers. I will give you books, excellent books.‖

Master stopped to sip his tea. ―They will teach you that a white man

called Mungo Park discovered River Niger. That is rubbish. Our people

fished in the Niger long before Mungo Park‘s grandfather was born. But

in your exam, write that it was Mungo Park. (HYS, 14)

Odenigbo‘s job as a lecturer influences his thought about education.

Odenigbo strongly assumes that a society can resist exploitation because they have a

tool to understand the meaning of exploitation itself. Therefore, schools enable

people to improve themselves. He even gets angry when he knows that Ugwu does

not continue his study,

―Did you go to school?‖

―Standard two, sah. But I learn everything fast.‖

―Standard two? How long ago?‖

―Many years now, sah. But I learn everything very fast!‖

―Why did you stop school?‖

―My father‘s crops failed, sah.‖Master nodded slowly. ―Why didn‘t your

father find somebody to lend him your school fees?‖

―Sah?‖

―Your father should have borrowed!‖ Master snapped, and then, in

English, ―Education is a priority! How can we resist exploitation if we

don‘t have the tools to understand exploitation?‖ (HYS, 13)

Being supported by enough formal education enables Odenigbo to be able to open

his mind about colonization and its effect for his people. One day, Odenigbo asks

Ugwu about the death of Lumumba, the prime minister of Congo. He then finds out

that Ugwu does not even know where Congo is. He then draws the world map for

Ugwu,

He pointed with his pen. ―This is our world, although the people who

drew this map decided to put their own land on top of ours. There is no

top or bottom, you see.‖ Master picked up the paper and folded it, so that

one edge touched the other, leaving a hollow between. ―Our world is

round, it never ends. Nee anya, this is all water, the seas and oceans, and

here‘s Europe and here‘s our own continent, Africa, and the Congo is in


69

the middle. Farther up here is Nigeria, and Nsukka is here, in the

southeast; this is where we are.‖ He tapped with his pen. (HYS, 13)

This quotation proves that Odenigbo is against the concept of colonization. It

can be seen from how according to Odenigbo, colonization creates a huge gap

between countries and it creates classes between countries. Therefore, Odenigbo

thinks that education is important to be able to resist any kind of exploitation.

Knowing that Ugwu does not get enough formal education, Odenigbo decides

to register Ugwu for staff primary school in his workplace. Before Ugwu even enters

the classroom Odenigbo has explained the teaching activity that Ugwu will

experience. As an educated person Odenigbo is aware that his county is dominated

by colonizer even though Nigeria has liberated from British. He realizes that the

impact of British colonization has been embedded strongly. He also knows that it is

impossible to directly excavate this impact,

The ride to his village was mostly silent. As they drove past some farms

with rows and rows of corn and cassava like a neatly plaited hairstyle,

Master said, ―See? This is what our government should focus on. If we

learn irrigation technology, we can feed this country easily. We can

overcome this colonial dependence on imports.‖

―Yes, sah.‖

―But instead, all the ignoramuses in government do is lie and steal‖

(HYS, 112)

Odenigbo‘s action to explain the answer for Ugwu strongly verifies that

during the colonization British uses formal education to control Nigeria. Schools

have to deliver the materials which are controlled and chosen by British. The

materials are related to British power in discovering Nigeria. This way confirms the

negative image about Nigeria which always be considered as an uncivilized country.


70

It also means that Nigeria‘s voice is still silenced during the colonization period

although they get an access to formal education. Therefore, Education is used not to

liberate people but to control them instead.

Even after the colonization, British remains powerful in Nigeria. Formal

education in Nigeria still uses British curriculum. It can be presented by the material

taught in school which is related to British. The impact of applying British

curriculum also echoes throughout the teaching assessment in Nigeria. The correct

answers will be counted based on British doctrine, not based on the fact. This impact

of colonization really limits Nigeria formal education to teach their students the

correct history of their own country.

Nevertheless, it strongly believes that the previous quotation voices the

criticism towards the formal education in Nigeria. This criticism can be seen from

how Odenigbo insists Ugwu only to read good books. Odenigbo emphasizes the

good books refers to those which presented the facts and are free from British

domination. This happens because Odenigbo realizes that Ugwu cannot count on the

teaching materials given by the school. Odenigbo‘s action not only echoes how

British dominates Nigeria education system, but he also criticizes Nigeria inability to

fight against British domination.

Therefore, this quotation highlights two important points about colonial

education in Nigeria. Formal education in Nigeria is still dominated by British even

after the colonization. The second important point is that this quotation at the same


71

time echoes the importance of being critical in order to be aware of the colonization

impact in education system in Nigeria.

As has been stated previously, colonial education controls the teaching

material including textbooks. No wonder that according to Odenigbo the teaching

material is not something which people can really rely on because of its wrong

sources. Furthermore, the use of teaching material in English is also found during

Ugwu‘s learning process,

He picked up his exercise book while sucking the second bone. The cold

marrow was tart on his tongue. He read the verse, which he had copied so

carefully from the blackboard that it looked like Mrs. Oguike‘s

handwriting, and then closed his eyes and recited it. I can’t forget that

I’m bereft of all the pleasant sights they see, which the Piper also

promised me. For he led us, he said, to a joyous land, Joining the town

and just at hand, Where waters gushed and fruit trees grew, And flowers

put forth a fairer hue, And everything was strange and new. (HYS, 106)

It has been stated in the previous chapter that the poem Ugwu recites as his

homework is Browning‘s poem. The poem is not taken from Nigeria writers or

African writers. Although Ugwu does not seem to understand to poem, he keeps

reading in order to be able to answer Odenigbo‘s questions about the poem.

Odenigbo usually asks for Ugwu‘s opinion related to the topic that Ugwu learns in

school. Therefore, Ugwu feels that it is important to understand the material well

although in Ugwu‘s eyes this stanza of Browning‘s poem is a kind of joke.

John Dewey states that there is the standing danger that the material of formal

instruction will be merely the subject matter of the schools, isolated from the subject


72

matter of life experience.97

One of the main problems in formal education is that the

material presented in the class sometimes does not really represent the students‘ real

life. As the result, the teaching materials end up only helping the students to

comprehend the teaching topic, but it cannot be related in their real life. It is to no

surprise that many students find it easy to forget the materials as soon as they get

their score.

Moreover, this problem does not only occur in western countries but it also

emerges in third world country like Nigeria. The problem becomes more complex

because many western books do not give enough spaces for the third world countries.

Therefore, Ugwu finds it difficult to comprehend Browning‘s poem.

It happens not only because of the symbol and language used in this poem,

but also because Ugwu finds it difficult to relate it to his personal life. Ugwu‘s

inability to comprehend this poem also indicates the inability of formal education in

Nigeria to apply teaching materials that are related to their life such as taking the

poem or other teaching material from the writers in their own country.

In addition, Adichie‘s choice of Browning‘s poem can be interpreted as a way

to combine teaching material and students‘ life experience together. The stanza from

Browning‘s poem can be assumed as the depiction of colonization itself. The piper in

this poem might be seen as a colonizer, in this case, British, while the speaker of this



73

poem might be referred as Nigerian, the colonized. British with their power promise

to create a better Nigeria. Fanon elaborates that

―Decolonization never takes place unnoticed for it influences individuals

and modifies them fundamentally. It transforms spectators crushed with

their inessentiality into privileged actors, with grandiose glare of

history‘s floodlights upon them. It brings a natural rhythm into existence,

introduced by new men and with it a new language and a new

humanity98

.

Colonization period creates new men and new history according to the

colonizer country. This implication can also be observed after the colonization. The

domination does not involve gun or war, but it transforms into social and politic

domination. Therefore, according to the poem although the piper promises a joyous

land where waters gushes and fruit trees grow yet this condition remains new and

strange for Nigeria.

Being critical is one of the things that is needed to be improved in formal

education in Nigeria. The use of colonizer or what John Dewey refers as advanced

culture is of course allowed as long as teacher can be critical to the content of the

teaching material. The importance of being critical related to the education system is

needed since education is a place to develop the liberation between students and

teachers. How this liberation can happen if the teaching materials are still dominated

by the colonizer.

98 Frantz Fanon, The Wretched of The Earth. (New York: Grove Press, 1932), 36.


74

Moreover, the importance of relatable sources to the students is also echoed

when Ugwu is forced to join Igbo army,

It was while looking for bits of paper on which he could write down what

he did from day to day, for whenever he saw Eberechi again, that he

found the book Narrative of the Life of Frederick Douglass, An American

Slave: Written by Himself slipped into a tight corner beneath the

blackboard. On the front page, PROPERTY OF GOVERNMENT

COLLEGE was printed in dark blue. He sat on the floor and read. He

finished it in two days and started again, rolling the words round his

tongue, memorizing some sentences: The slaves became as fearful of the

tar as of the lash. They find less difficulty from the want of beds, than

from the want of time to sleep. (HYS. 453)

During the Nigeria Civil War, Odenigbo‘s family needs to move from one place to

another to save their life. Ugwu shows his loyalty by always being with them. The

condition becomes worse when Igbo people choose to recruit many young boys to be

a part of Igbo army. This army will be trained to kill Hausa people. Unfortunately,

Ugwu cannot avoid the Igbo army when he meets them in a street. As a result, Ugwu

has to join the army and leave Odenigbo‘s family.

During his time in Igbo army, Ugwu finds the life in the army to be how he

always imagines. Before the war and during the war, Ugwu always wants to be

involved in the military. He believes that by joining the military he can contribute to

end the war. However, his opinion changes when he is forced to join Igbo army.

He does not get proper training that the common army get. He also watches

how young boy even those who are younger than him are forced to join the war. He

watches how he is different compare to them. They do not go to school, even some


75

of them do not know how to read and how to spell well. That fact makes Ugwu feels

pity for them.

One day, Ugwu finds a book written by Frederick Douglass. Ugwu only

spends two days reading the book, and he even decides to reread the book for several

times. This book really changes Ugwu‘s opinion about ending the war. Although this

book is written by American writer, Ugwu can relate to the issue presented in this

book because simply it depicts the condition in Nigeria. This book opens his eyes

that violence is not the right way to stop the war.

Ugwu‘s reaction to Fredrick Douglass‘ cook shows that the importance of

applying the suitable teaching material to the students. Ugwu changes his mind about

war not because of the Westerns writer whose poem he gets in his class, but through

the eye of someone who experiences slavery. This quotation proves that the suitable

teaching material needs to be developed well.

Using the suitable teaching materials may help the students not only to

develop their ability but also their personality, because they can easily relate their life

experience to the teaching materials, especially for schools in colonized countries.

The suitable teaching materials open students‘ eyes to value themselves well.

However, it is impossible to omit the impact of colonization in Nigeria

quickly, especially its impact in education system. Therefore, one way can be offered

to solve this kind of debate. The impact of colonization can only be useful when it

can be combined with the values and culture from the colonized society.

She taught them about the Biafran flag. They sat on wooden planks and

the weak morning sun streamed into the roofless class as she unfurled


76

Odenigbo‘s cloth flag and told them what the symbols meant. Red was

the blood of the siblings massacred in the North, black was for mourning

them, green was for the prosperity Biafra would have, and, finally, the

half of a yellow sun stood for the glorious future. She taught them to

raise their hand in the flying salute like His Excellency and she asked

them to copy her drawings of the two leaders: His Excellency was burly,

sketched with double lines, while Gowon‘s effete body was outlined in

single lines. (HYS, 199)

After years of colonization, Nigeria gains their independence in 1960. Nevertheless,

Nigeria faces a civil war just seven years after the independence. During the plot in

the novel, the readers are presented by many factors which trigger the civil war. Most

of them are related to the domination of British in the social and political aspects in

Nigeria. (HYS, 112) In addition, Nigeria is also under a corrupted government (HYS,

276) which makes Nigerian people suffer from the social injustice.

During the Nigerian war, Olanna and Odenigbo have to move from one place

to another place. Olanna also witnesses the death of his aunty, uncle and cousin. This

tragedy triggers Olanna to fight against the war using her own potential. Olanna then

decides to teach at the primary school. (HYS, 232) According to Olanna, teaching is

her own way to win the war. Olanna breaks the notion that education is not essential

during the war. Through Olanna‘s depiction, education is viewed as an important

aspect which helps the students to overcome the impact of Nigeria civil war.

Therefore, Olanna uses formal education to teach about Biafra for her students.

She taught them about the Biafran flag. They sat on wooden planks and

the weak morning sun streamed into the roofless class as she unfurled

Odenigbo‘s cloth flag and told them what the symbols meant. Red was

the blood of the siblings massacred in the North, black was for mourning

them, green was for the prosperity Biafra would have, and, finally, the

half of a yellow sun stood for the glorious future. She taught them to


77

raise their hand in the flying salute like His Excellency and she asked

them to copy her drawings of the two leaders: His Excellency was burly,

sketched with double lines, while Gowon‘s effete body was outlined in

single lines. (HYS, 235)

Furthermore, Olanna‘s decision to teach the students about Biafra also means

that education is an essential tool to be used to liberate a society, instead of

dominating people. This quotation shows Olanna‘s action in developing awareness

towards patriotism. Olanna shifts the use of school as a device to spread colonial

values into a tool to teach patriotism.

This action is assumed to challenge the use of colonial education in Nigeria.

This argument also puts Dewey‘s argument into question. Dewey argues that ―Why

does a savage group perpetuate savagery, and a civilized group civilization?

Doubtless the first answer to occur to mind is because savages are savages; being of

low-grade intelligence and perhaps defective moral sense.‖99

This quotation proves

that a third world country is able to use education to liberate themselves.

Besides, the most permanent impact of colonization is through language.

Language is a powerful tool to dominate and control the society. As Ngũgĩ wa

Thiong'o argues, ―In my view language was the most important vehicle through

which that power fascinated and held the soul prisoner. The bullet was the means of

the physical subjugation. Language was the means of the spiritual subjugation‖100

.


100 Ngũgĩ wa Thiong'o, Decolonizing the Mind. (Nairobi: East African Educational Publisher Ltd,

1986), 9.


78

Thiong'o clearly highlights the use of English language to control the colonized

countries. This situation is also portrayal in the novel as,

We will teach mathematics, English, and civics every day,‖ Olanna said

to Ugwu and Mrs Muokelu a day before the classes began. ―We have to

make sure that when the war is over, they will all fit back easily into

regular school. We will teach them to speak perfect English and perfect

Igbo, like His Excellency. We will teach them pride in our great nation.

(HYS, 207)

In order to prepare her students to be able to fit into the regular school easily, Olanna

teaches the basic subject in school such as mathematics, English and civics.

Nevertheless, Olanna also teach her students to speak perfect English and also Igbo.

Olanna believes that this act helps the students to develop the pride for the nation.

Additionally, this excerpt emphasizes the combination between traditional

and formal education. Instead of using only colonizer language or the native

language, this quotation offers a combination of both of this type of education. This

quotation also shows that neither traditional education nor colonial education really

fits in the colonized. Olanna‘s action not to put one language higher or lower than the

other language is valued as the best way to challenge the colonial education.

However, the combination of traditional and formal education is not easy to

be achieved. Dewey argues that learning by direct sharing in the pursuits of grown-us

becomes increasingly difficult except in the case of the less advanced occupations.101

Dewey clearly argues that traditional education aims to be able to develop adult‘s

ability in children‘s lives. It is strongly assumed that traditional education limits



79

children chance to develop their selves more. The children are limited to strictly

follow the rules set by the adult.

This aim is also voiced by some characters in this novel. When Ugwu does

something wrong as a houseboy, he believes that the spirit of the evil leads him to do

that. Ugwu also strongly believes that Amalla‘s pregnancy is the result of a witch

doctor Mama has. It is true that traditional education limits children chance to think

in a complex way. It also limits children‘s chance to question the purpose and value

of their own culture. Therefore, Dewey assumes that school is a suitable place for

preparing the students well.

Based on the analysis explained previously, this novel challenges colonial

education on several aspects. The first aspect is through the use of teaching material.

This thesis argues that the teaching material given in formal education needs to be

related to student life experience. This is important because by relating the teaching

material with their own life experience, the students can comprehend the material

given well from both cognitive aspects and how this teaching material helps the

students to improve their personalities.

Moreover, the use of related teaching material helps the students to develop

their valuable arguments related to their condition and the society. Using related

teaching material helps the students to view their society from their own perspective.

The second important aspect from colonial education is the use of language. This

thesis argues that the use of English language in school directly limit the students

access to their own language.


80

This thesis argues that instead of only using one types of education such as

colonial education system, it is necessary to combine both of the education.

Traditional education helps the society to know their value more while colonial

education helps both the students and the teachers to measure their skill ability.

In conclusion, Adichie‘s Half of a Yellow Sun challenges the notion of

colonial education towards two big aspects, namely the use of language and

domination towards teaching material. Through the character of Odenigbo, this novel

challenges British domination towards teaching materials. Odenigbo insists Ugwu to

be more critical on the impact of colonization. Through Olanna, this novel echoes the

importance of education as a means to liberate. In addition, Adichie‘s Half of a

Yellow Sun challenges colonial education by combining the traditional an colonial

value in the education system.


81

CHAPTER V

CONCLUSION

The two previous chapters are the analysis to answer the research questions

which this thesis proposes in chapter I. The last chapter of this study provides the

conclusion to summarize the points which are examined in chapter three and chapter

four. In addition, this chapter also reviews the gist of each previous chapter.

During the long colonization period, British brings about impacts to Nigeria

in many aspects, including the education system. The impact of colonization in

Nigerian education system is still rooted even after the colonization. This thesis

argues that it is crucial to scrutinize the colonizer‘s impact within the education

system to find out how Adichie‘s Half of a Yellow Sun challenges the colonial

education in Nigeria.

In order to conduct the analysis, this thesis addresses two research questions.

The first research question deals with the depiction of education in Nigeria. The

second research question deals with how this novel challenges the colonial education

by combining the traditional and colonial education in Nigerian education system.

This study is supported by some previous studies. There are five previous

studies dealing with postcolonial issue in the novel. The studies show that Adichie‘s

novel presents the clear description of how colonization affects Nigeria. In addition,

this research is supported by two theories; the theory of education proposed by John

Dewey and the theory of education neocolonialism proposed by Philip G. Altbach.


82

The depiction of education in Nigeria is analyzed using the theory of education by

John Dewey, while the theory of education neocolonialism is used to examine the

impact of colonization upon the education system.

The first research question deals with the depiction of education in Adichie‘s

Half of a Yellow Sun. This thesis finds out that Adichie‘s Half of a Yellow Sun

depicts two kinds of education, which are traditional education and colonial

education. This thesis strongly assumes that the depiction of traditional education

aims to introduce the tradition, values and culture owned by Nigerian people.

Through characters like Ugwu, Jomo, and Nnaemeka, this novel echoes the

influence of traditional education within Nigerian native. Through character like

Richard, it seems like Adichie wants to emphasize how the traditional education is

not limited to the native only. Richard‘s attitude shows how the traditional education

also influences the western in Nigeria, too. The analysis of traditional education

shows the boundaries between the colonizers and colonized even after the

colonization.

The depiction of formal education directly answers the question of colonial

education. Although this novel is set after the colonization era, this novel proves that

colonization is only transformed into different forms of domination, and one of them

is through the education system. The impact of colonization in formal education can

be seen through three aspects. The first one is the use of colonizer language in

education field such as school and universities. The second aspect is related to the

teaching material which still refers to colonizer‘s system.


83

The last one is that colonial education spreads the chance of enrolling to an

international school. This aspect enables some of the characters in this novel to study

aboard or even win the scholarship. Nevertheless, this novel also notices the danger

of enrolling to an international school as a device to support dirty government

policies in Nigeria.

Furthermore, Adichie‘s Half of a Yellow Sun depicts the traditional education

as the basic education earned by Nigerian people from different ethnic background.

The depiction of traditional education is strongly found in the characters who do not

have enough formal education background. Furthermore, the purpose of traditional

education to guide people‘s life is echoed clearly in this novel. There are some

modes which are used to deliver traditional education. The traditional education is

taught through the use of belief, myth, and the use of specialist, and also through

religion.

Additionally, the depiction of traditional education remains powerful in

Nigeria society. This novel depicts how traditional education is maintained through

oral tradition from one generation to the next. Therefore, it strongly indicates that

this novel puts traditional education as important and valuable. This novel also

suggests that traditional education is important aspect not only for Nigerian, but also

for Western people, which is represented by Richard and how he respects culture and

tradition of Igbo.

Based on the analysis explained previously in the chapter IV, this novel

appears to challenge colonial education in several aspects. The first aspect is through


84

the use of teaching material. This thesis argues that the teaching material given in

formal education needs to be related to student‘s life experiences. This is important

because, by relating the teaching material with the actual life experience, the students

can comprehend the material given well. It will help the student in developing both

the cognitive aspects and student‘s personality .The use of relatable teaching material

helps the students to develop their perception towards their condition and their

society. Using relatable teaching material helps the students to view their society

from their own perspective.

Furthermore, it is essential to combine the use of traditional and colonial

education. This thesis argues that instead of only using one type of education i.e.

colonial education system, it is necessary to combine both traditional and colonial

education. Traditional education helps the society to know their value more, while

colonial education helps both the students and the teachers to measure their skill by

having an assessment for each subject which is taught in school.

In conclusion, Adichie‘s Half of a Yellow Sun challenges the notion of

colonial education from two big aspects, namely the use of language and the

domination on the teaching material. Through the character of Odenigbo, this novel

challenges British domination on the teaching materials. Odenigbo insist Ugwu to be

more critical on the impact of colonization. Through Olanna, this novel echoes the

importance of education as a means to liberate. In addition, Half of a Yellow Sun

challenges colonial education by combining the traditional and colonial value in the

education system.


85

A. Relevance

The impact of colonization is important to be examined because it is rooted

deeply in the society. The impact of colonization in education system is also essential

to be discussed. There is a big possibility that colonial education limits a particular

nation to develop their own education system. It is important to be emphasized that

colonial education brings a positive effect in countries like Nigeria. One the other

hand, colonial education system may also create new problem.

Applying colonial education without examining its effects sometimes brings

the function of education into questions. John Dewey notes that education helps to

develop and controls the student. Many students are forced to comprehend materials

that are irrelevant with them. On the contrary, students are given a little chance to

build their character in school.

In Indonesia the discussion of education system and policies remain

problematic. Problems to be solved in Indonesia‘s education these days might

include the changing curriculum and the idea of full day school. Although Adichie‘s

Half of a Yellow Sun is set in Nigeria, the issue of colonial education is relevant and

applicable in the dialogue of education. Therefore, this thesis recommends this novel

to be read by Indonesian students. It is also hoped that the findings of this thesis can

be included in the talk of colonial education in colonized countries.

As the suggestions for future research it is fruitful to examine the impact of

colonization in Nigeria‘s economy as presented in Adichie‘s Half of a Yellow Sun

relating to the policy proposed by their government in order to minimize the


86

colonization impact. This novel can also be examined using feminism point of view,

since women have quite important roles in this novel.

It is important to see how women in colonized countries like Nigeria dealing

with gender oppression. Furthermore, for those who are interested in a matter of

religion, this novel and Adichie‘s other novels can be used as research objects,

especially dealing with how Nigerian sees and value their religion.


87

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