INTRODUCTION
Friedrich Niethammer, a German Theologian, coined the term humanism
in the early nineteenth century. It was derived from the Latin concept humanitas.
Historically, Martin Heidegger perceives that humanism or “humanitas, explicitly so
called, was first considered and striven for in the age of the Roman
Republic….It was concerned with scholarship and training in good conduct”
(244). In a similar vein, M. H. Abrams
corroborates that the term was used to
signify one who taught or wrote in the ‘studia humanitatis,’ or
‘humanities’ – that is, grammar, rhetoric, history, poetry, and moral
philosophy as distinguished from fields less concerned with the moral and
imaginative aspects and activities of man, such as mathematics, natural
philosophy, and theology. (Abrams, 123)
Humanism
was specifically used to refer to the formation of young students in Greek,
Latin and classical literature. It was also a movement which encouraged the
youths to study classical languages instead of exclusive training in the pure
sciences. Educators in the humanities were convinced that Greek culture
provided the fundamental categories of thought, literary expression and the
arts.
Elders has written that humanism,
Signifies
the courteous attitude of well-educated persons, who distinguish themselves by
their pleasant conduct, spirited conversation and the use of style in their
world.
The humanist promotes the culture of the mind, is well versed in the different
sciences and arts and possesses those virtues which are highly regarded in
inter-human contacts, such as respect of others, courtesy, kindness, for the
humanists’, cultivating the mind is more important than the possession of
political power or great wealth (2)
Humanism focuses on
perspectives in all endeavours that affirm the dignity, freedom and progress of
humans all over the world. It explores thoughts on moral values and considers
reason as the “universal and defining faculty” (Abrams, 123). Humanism is
therefore about encouraging the all-round development of the individual by
curtailing the instinctual appetites and ‘animal’ passions that are inherent in
humans. In other words, encouraging what is humane and denouncing what is
bestial.
Humanism
as used in the moral sphere of human existence has been a part of African
philosophy before any form of colonial interference. African humanism is “most
often referred to in the Southern African context as Ubuntu (among the Zulu) or
Obotho (among the Pedi). It is popularly equated with
the communal values and customs of the traditional African village or ethnic
community…” (H J Pietersen, 1).
Every African community had traditional ethics and philosophy, although
colonial representation of Africans sought to undermine that fact. This
traditional ethics and philosophy upheld moral conduct based on cultural
beliefs and worldviews. It promotes human dignity and respect with the
understanding that an individual’s humanity inter-connects with the dignity and
humanity of others. What is good is defined by its ability to protect and
promote the life of everyone in the community. What is evil is defined by its
tendency to destroy the life of the community. Humanism in pre-colonial Africa, was actually about the survival of the community and
that is the supreme value which can only be attained by valuing the lives of
individuals that make up the community.
In Europe, the
renaissance movement instigated and made popular the concept of humanism as an
intellectual movement. In Africa, two main experiences encouraged the formal study
of humanism. These major experiences are slavery and colonialism. Following the
aftermath of long years of dehumanization through slavery and colonialism, the
African educated elites saw the need to reclaim their humanity. Intellectual
Humanism in Africa was the product of Afrocentric thought. Malcolm X, for
instance, was one influential leader of African descent who promoted a
humanistic vision for Africans all over the world. He saw the need for all Africans
to unite so he travelled to many African countries to teach Africans that by
Denigrating African culture and history,
white Westerners had indoctrinated Blacks with a deep sense of racial
inferiority. He firmly believed that before Blacks could unite and advance,
they had to overcome this inferiority complex (Allen Jun).
Malcom X renounced
the Christian religion and converted to Islam. However in Islam he was faced
with a dogmatic system of beliefs so he developed a progressive, secular and
humanistic worldview but still embracing Sunni Islam. He formed the OAAU for
Muslims, Christians, Atheists, Confucians and others interested in the
liberation of people of African descent.
Other early African
nationalists who fought for independence and freedom from colonial imperialists
were armed with humanistic ideas which enabled them to defend their people
before the global community. One of them was Leopold Sadar
Senghor, who was elected to the International Academy of Humanism which is
composed of Humanists that are committed to free inquiry, the scientific
methods of investigation, and the furthering of Humanist ethical values and
principles. Kenneth David Kaunda of Zambia promoted "Christian
Humanism." Humanism which stressed the importance of the centrality of
humanity while embracing a progressive conception of Christianity. Kwame
Nkrumah employed a Humanistic approach to African politics and identity and
former Tanzanian President Julius Nyerere practised
what was called Catholic Humanism.
THE WRITINGS OF TEJU COLE
Teju Cole’s writings are
often about people and the worldview they adopt to survive in a postmodern
world. Cole’s first novel, Every Day is
for The Thief published in 2007 has its main setting in Lagos-Nigeria. The
novel portrays an autobiographical narrator, a middle aged dual citizen of
Nigeria and the United States of America who visits Lagos after fifteen years
of living in the United States. The visit affords him the opportunity to
explore and reflect on the people and the happenings in the country. There are
inconsistencies, contradictions and absurdities in the people’s worldview. Many
people are religious and materialistic at the same time; so many others are
superstitious, ignorant and gullible. In his second novel, Open City, which is a sequel to Everyday is for the Thief, the
autobiographical narrator, relates his diasporic experiences as he encounters
people and incidences that shaped his philosophical perspectives on the issues
that make and affect us as humans.
THE PRIVILEGING OF
MATERIALISM OVER HUMANISM
The materialist worldview is a philosophical
belief in material things; especially physical possessions and wealth. It
excludes accountability to a supernatural being so it undermines theism and
validates the view that the natural world which humans are a part of is all
that exists. There are six different phases of materialism. These are Ancient
Materialism, Seventh Century Materialism, Eighteenth Century Materialism,
Nineteenth Century Materialism, Dialectical and Historical Materialism and the
current stage of materialism. During the fourth phase of materialism, also
known as scientific materialism, Charles Darwin in his books Origin of Species 1859 and The Descent of Man1871; along with T. H.
Huxley in his book, Man’s Place in Nature
1863 related the philosophy of materialism with the theory of Evolution and
provided a ground for further empirical studies. The sociologist, Herbert
Spencer, used Darwin’s biological theory to coin the phrase “survival of the fittest”
and drew a parallel with social theories to illustrate human behaviour. The
phrase, survival of the fittest, correspondingly describes a social situation
where self-interest is sought for through any means necessary, whether force,
pretence or manipulation. This desperate quest for self-gratification subverts
standards for ethics and humanity. In this social system, the financially
empowered continue to survive at the expense of those who are economically
weak. Furthermore, the materialist worldview functions in binary opposition to
any ethical worldview that checks or undermines the quest to succeed materially
in life. For the materialists, there are no limits and no boundaries to human
ambitions therefore, one should do everything possible
to achieve one’s goal. There is no space for guilt, shame or fear to influence
the human mind. The pleasure and material benefits that one can achieve in life
overrules any sense of ethics, and the means by which one obtains them is of no
significance. Moreover, there is no absolute and ultimate basis to decide what
is right and what is wrong. For this reason, the term corruption will have no
objective moral significance. Corruption becomes a social construction, an
opinion or a perspective. Those who are corrupt often justify their actions by
setting personal moral codes that appear rational and reasonable.
This describes the motivations in the
behaviour of people in Lagos-Nigeria as portrayed in Cole’s Every Day is for the Thief. The story,
through the autobiographical and stream of consciousness technique, portrays a
desperate quest for material gain by many people living in Lagos. Following
independence, African communities are compelled to relate with the global
world. In their multiple relationships and interactions with people from other
continents, new ideas leading to new worldviews are formulated and harmonized
with the African Traditional Worldview. While some nations have, through their
worldviews, made significant progress in arts, law, politics, science and
technology and in many other facets of life, most African countries
particularly Nigeria, as portrayed in Cole’s writings, have remained
under-developed. What seems to be responsible for this under-development is the
materialist mind-set that encourages the inability to work with a meaningful
worldview that will enhance development and progress. Nigeria has numerous
intellectual resources, both human and material, but a general mind-set that
emphasizes undue quest for material wealth has caused the nation to remain
underdeveloped. There seems to be a problem with the people’s mind-set that is
why corruption and violence in several ramifications characterize Nigeria as
depicted in Every Day is for The Thief.
At the Nigerian Consulate in the United States
where the narrator goes to obtain a new Nigerian Passport, he finds himself a
victim of a system that takes advantage of citizens who wish to travel. The
narrator describes the system as an advance form of corruption. In order to
obtain a passport which the law states should be ready after application in
three weeks, travellers are compelled to give a bribe, in euphemistic term
referred to as “expediting fee” (12). When they fail to do so, it takes them
more weeks and more effort to obtain the documents. The corrupt practice is
veiled in words and inscriptions to make it appear valid. Signs such as “no
cash please, money orders only” and “help us fight
corruption. If any employee of the Consulate asks you for a bribe or tip,
please have a discreet word with the Consul General” (13) are placed to delude
the public and give a semblance of moral standards. The authority figure, which
is the Consul General, who should ensure transparency
is a prime beneficiary of this practice so he allows it. One of the victims at
the consulate bluntly states that the officials “are crooks, you see, these
people. They take the money order, which they don’t give you a receipt for, and
they deposit it in the account and they take out cash. That’s
for their own pockets” (12). This introductory incident shows how, for
the sake of material possessions, words lose their meaning in human
interactions. People in privileged positions use words to defraud and exploit
others. This reveals how most people in Nigeria uphold a postmodern and a
materialist mind-set where truth is interpreted as relative and words are
arbitrary tools for people in positions of power to assert their own versions
of reality, all for the purposes of financial gains. Initially the protagonist
is worried by the situation in Nigeria where corrupt practices are often
condoned, so he “mentally rehearsed a reaction for a possible encounter with
such corruption at the airport in Lagos.” (12). He is however shocked to
realize that corruption is present at the consulate in New York and it appears
inescapable. According to him, “to walk in off a New York street and face a
brazen demand for a bribe: that is a shock I am ill-prepared for” (12).
Analysing the same incident in his review of the novel, Every Day is for The Thief, Helon Habila
describes the scene as something beyond human comprehension. He notes that,
“The bribe-givers know they shouldn't give bribes, the bribe-takers know they
shouldn't take them, but both are helpless, it seems, against an almost
metaphysical force that drives them on this path, with no end in sight” (1).
This underscores the materialist worldview which superintends over the human
considerations. In the nation, money becomes a controlling force that
supersedes everything about humanity including the human will, the human
conscience and the human life.
The narrator arrives at the Nigerian airport
where he observes how materialism dominates the mind-sets of the citizenry.
Materialism is a well-established system and a way of life for many people. One
instance at the airport is captured when an official in mufti begs for money
from the narrator. The airport official asks for “dollars” and “Christmas gift”
but the narrator prefers to walk away without giving anything. The narrator
meets Aunty Folake at the airport and on their way
home, he notices two policemen quarrel with each other about collecting bribe.
The narrator is disturbed by these experiences of forceful fraudulent extortion
or subtle manipulations or outright begging. He notices how money is demanded
because it defines relationships. The narrator comments thus on how most human
interactions are determined by money:
Money
dished out in quantities fitting the context, is a social lubricant here. It
eases passage even as it maintains hierarchies. Fifty naira for the man who
helps you back out from a parking spot, two hundred naira for the police
officer who stops you for no good reason in the dead of night, ten thousand for
the clearing agent who helps bring your imported crate through customs. For
each transaction, there is a suitable amount that helps things on their way…
(19-20)
This
kind of scenario creates a suitable environment for those considered as touts,
hustlers, thugs and armed robbers to look for ways to extort money from
citizens. These category of people are also not
different from those at the Consulate, the airport and other official places
who are obsessed with money and will do anything possible to exploit and divert
what is meant for the public. Billboards hang the caption “Corruption is
illegal: do not give or accept bribes” yet the condition under which those
billboards come to be is rife with corrupt practices. So much money is usually
allocated for such projects but the government official and the contractor who
are responsible for placing the billboards are corrupt. They divert most of the
money for personal consumption and use very little to construct a substandard
work. The narrator reflects on the attitude towards money, the “informal
economy of Lagos... It puts pressure on everybody” (18).
There is pressure on everyone to get rich. In a short time after his arrival at
the airport, the protagonist confronts “the demand from the immigration
officer, the toll booth story, the Ikeja police:
three clear instances of official corruption within forty-five minutes of
leaving the airport” (18). Disturbed by the situation he experiences a sense of
helplessness and a feeling of alienation which can be deduced from his
thoughts:
I have
taken into myself some of the assumptions of life in a western democracy-
certain ideas about legality, for instance, certain expectations about due
process- and in that sense I have returned a stranger. What the trip back from
the airport makes me think, and what is confirmed over the course of the following
days, is the extent to which Lagos has become a patronage society. (19)
When
humanity is commercialized and every act is viewed from the perspective of
material wealth, then society degenerates and progress is inhibited. When
people view life from the perspective of money alone then there will be no need
for shame, no fear of accountability and no need for guilt. The absurdity that
makes the narrator laugh or respond in “stunned silence” (105) is the logical
outcome of a materialist worldview. The lack of attention to details, poor
maintenance culture and corruption by aviation authorities leading to multiple
plane crashes in the country are all done to divert public funds. Such quests for material gains limit the
human potential and ability to thrive. The situation in Lagos Nigeria that has
made corruption prevalent is what Paglia foresees in
a secularized society with contempt for the spiritual aspect of humanity. It “sinks into materialism and self-absorption and gradually
goes slack”. (Quoted in Berlinski, 12)
The materialist worldview allows for the
desperate efforts by groups and individuals to make money even at the risk of
personal injury, imprisonment or death. Those who uphold this worldview reflect
on reality and morality exclusively from the perspective of financial benefits.
They believe that anything that will bring in money is right. Such a mind-set
justifies criminal and violent activities in Nigeria. An example is seen in the
proliferation of internet cafes in Lagos where many young people patronize and
indulge in advance fee fraud also known as “419”. The narrator describes this
criminal activity as “endemic in Nigeria” (25). A visit to Tomsed
Cyber Café gives him the opportunity to witness a man indulge in the act.
Watching the act the first time is an enthralling experience and he describes
it thus “I feel as though I have discovered the source of the Nile or the
Niger” (26). In a short while, the narrator witnesses six other incidents of
internet fraud. The moral implication of the act on the Nigerian society
strikes him and gives way to a feeling of irritation. This is emphasized by the
additional information concerning the practice given by his cousin, Muyiwa who explains how the universities are the
nerve-centre of the activity. He tells the narrator how that for most of the
boys, the goal is to get cash so they can “‘live large’ and impress their mates
on campus” (27). In order to gratify this desire, the young men are willing to
compromise the integrity of their nation and give up any sense of patriotism.
According to the narrator, they are “mangling what little good name their
country still has” (27). The idea of love for one’s nation and the need to
protect and preserve it has no meaning in a materialist postmodern world. Law enforcement
officers who are expected to guard against the practice are key accomplices. It
is common for police officers to arrest offenders but it is often “a catch and
release programme” (29) after the officer is bribed. The officer’s
justification for accepting bribes is not different from what other law
enforcement agents have to grapple with. The narrator gives the reason as
follows:
Most
officers earn between ten and fifteen thousand naira a month. They quite
literally cannot survive on such salaries, which amount to less than one
hundred dollars. A friend of my father’s, an immigration officer, was once
transferred out of state and to a remote area of the country because his
refusal to take bribes affected his colleagues’ earnings and, by extension,
their ability to provide for their families. (21)
Accepting bribes becomes a moral right for
individuals and families to survive so it creates a cycle of corruption that is
accepted as norm. The narrator condemns the practice where by what is right is
what will bring in money irrespective of anything and anyone who gets hurt in
the process.
Furthermore, armed robbers invading homes are
a common occurrence in Lagos. In the course of their operation, little or no
regard for human life is displayed. The case of Mr. Adelaja
who is murdered by such men is one of the numerous tragedies. His wife is now
forced to live with “the memory of the man she loves forever tied to the
degradation of that one night” (42). The perpetrators of such acts however do
not have this consideration. In their worldview, the material benefits far outweighs the pain and trauma they inflict on
others. Since they are younger, smatter, and stronger; they deserve all the
good things that life can offer.
THE EXPLOITATION OF
PEOPLE THROUGH RELIGIOUS HYPOCRISY AS
REFLECTED IN EVERYDAY IS FOR THE THEIF
The place of religion in a society
is highly significant. In literature, religious themes are prevalent. This is
the assertion of Bennett and Royle in their
exploration of the concept of God as a theory for interpreting literary texts.
The idea of God implies religion and religion in simple but inconclusive terms
is human effort to apprehend the realm of the divine and the supernatural.
Religion can be a personal or an intimate spiritual experience for the
individual at the same time it can extend to cultural activities in any given
society. Bringing the focus to Christianity as a religious worldview,
Judeo-Christian ideas are as Bennet and Royle observe “more pervasive and insidious than many people,
including non-practising Christians, agnostics or indeed atheists, might
suppose” (224). These ideas form a
coherent body of thought that require critical attention. In Cole’s writings,
the narrator’s main interest in religion is to show elements of absurdity and
the hypocritical practice by individuals who limit their vision of reality and
use religion to exploit the ignorant and gullible masses.
What motivates corruption in Nigeria is a
worldview which is largely materialistic but disguised in religion and
exhibited in irreverence. Nigerians are more materialistic than they are
religious. Religion is a means for material gains. Often religious expressions
are a means to manipulate and exploit others. Many call on God and employ
religious diction to pursue their materialist quest. In such instances, faith
in God and the moral code of religious faith is ignored. Having a religious
worldview is often accompanied by the consciousness of another life where the
consequences of every human action and intention will be judged. In
Christianity, Islam and the traditional religions practised by Nigerians from
the precolonial era, adherents have always been called upon to eschew obsession
with materialism so that they can live selfless and ethically oriented lives
for the well-being of the society. The assumption is that since Nigerians are
very religious, they should also be humane and ethical. Unfortunately, this is
not the case because being religious does not translate into being moral. There
are many religions and each religion has an ethical code. These differences
have been responsible for religious fundamentalism, religious bigotry and
religious superstitions. What can be observed is that a large number of
Nigerians are materialists but religion serves as a decoy to hide this fact.
This is evidenced by the number of false prophets who use religious symbols and
doctrines to financially exploit gullible citizens. Secular humanists argue
that religions have done very little to change or stop the increasing rate of
crime in the society. In Nigeria there are many who are religious but they
still indulge in crime and other immoral activities. In some instances, rather
than prevent crime, religions promote a narrow minded worldview that encourage
groups and individuals to accommodate unlawful behaviours especially when the
outcomes of such behaviours are in the interest of a religious group. This
probably explains the absurdity of why many are religious but they exhibit
little or no sense of the ethical life. Therefore, despite the beliefs and the
admonitions in the core of the teachings of most religions, the pervasiveness
of materialism still persists in Nigeria. It is for this reason that a critical attitude towards religious beliefs become
necessary.
The common position often asserted by secular
humanists is that religious beliefs inhibit social and individual progress. It
is argued that religion is primarily responsible for some of the atrocities in
the world today because it encourages ignorance and intellectual sloppiness.
Challenging situations which people can confront and resolve are left for God
to handle. Secular humanists are of the
view that religion limits people’s vision of reality and leads to delusion.
Religion encourages gullibility, degrades human dignity and represses one’s
emotions. Cole’s Every Day is for the
Thief presents instances that illustrate such opinions about the religious
worldview. The narrator devotes chapter ten of the novel to analyse the antics
and life style of Pastor Olakunle. The Pastor’s
sermon is about wealth and good health. The congregation is enjoined to have
faith so that they will never be sick again. Humanists interpret such claims as
ridiculous because they believe that sickness is a part of the natural
processes of life some of which can be prevented and cured while some cannot be
prevented. Therefore to convince a people who are bedevilled by poverty and who
are mostly living in unhealthy environments as reflected in the novel, that
sickness is banished out of their lives by a supernatural force shows a high
level of credulity on the part of the victims. Also the flamboyant and
luxurious life of Pastor Olakunle and Pastor Michael
is in direct contradiction with the rate of poverty in Lagos. This portrays the
high rate of religious delusion that has characterized most people in
Lagos-Nigeria. The material wealth of these pastors is a symbol of attraction
for the numerous members of the church and their gullibility lies in their
inability to see and think beyond the façade of gleaming wealth.
The narrator is also highly critical of what
he calls “Evangelical Christianity”. He regards it as an “epidemic… that has
seized the country, especially the south” (109). He states that,
Church
has become one of the biggest businesses in Nigeria, with branches and
‘ministries’ springing up like weeds on every street and corner. These
Christians are militant, preaching a potent combination of a fear of hellfire
and a love of financial prosperity. Many of the most ardent believers are
students in the secondary school and universities. This is the worldview in
which prayer is a sufficient solution for plane crashes. Everyone expects a
miracle, and those who do not receive theirs are blamed for having insufficient
faith. (109)
The
significance of this comment is that the Christian worldview as practised by
most Nigerians, limits the appreciation of true humanism. It corroborates what
secular humanists observe about having a religious worldview that conditions
the human mind to be satisfied with not knowing, not caring, simply living for
the moment, dependence on miracles and looking forward to an imaginary
transcendental reward after death. Adherents are not challenged to exercise
their intellectual capacities in rigorous research so they can find solutions
to issues bedevilling the society. Everything is left to God who is expected to
solve all human problems. In her novel titled, Americanah, Chimamanda
Ngozi Adichie writes of Ifemelu who returns from the United States of America to
discover how common the word “God” is in Lagos and how popular (507). God is
mentioned in every conversation and called upon in prayer in every situation
even when obviously fraudulent and corrupt practices are being perpetrated. The
popularity of God in the worldview of many Nigerians has made the proliferation
of churches and the commercial activities of religious charlatans lucrative. In
Chika Unigwe’s novel, On Black Sisters’ Street, the writer vividly portrays the mind-set
of an unenlightened Nigerian who is convinced that being a pastor is the
easiest path to financial wealth. The character, Dele, reveals his thoughts in
Pidgin English thus,
I dey think make I open church. Dat
na where the money de these
days. If you wan’ make big money go become pastor, I swear. You don’ see the
big big cars wey dey follow these pastors when dem
commot? De one wey I see
yesterday na only Lexus and
Jaguar full everywhere like san-san. Some even get private jet for this
Nigeria! Tori Olorun.
(229)
What
Dele illustrates is the fact that in many Nigerian Churches, one’s moral
character does not matter, the dedication, willingness to serve, and all the
qualities that are associated with pastoral work are insignificant. All that
matter is the flamboyance and financial gain.
Ignorance, greed and religious gullibility is
the subject matter in Cole’s Every Day is
for The Thief. The narrator observes how “supernatural explanations are
favoured for the most ordinary events…nothing happens for natural reasons”
(109). This has caused the lack of progress, the inability of the exploited
masses to challenge their oppressors and demand for better living conditions.
This has left the people disconnected from reality. “Even the president of the
federation is unable to get away with from constant God-talk and in this he is
very much like his constituents” (108) Olusegun Obasanjo, the president being
referred to had written in one of his books This
Animal Called Man that “the fundamental wrong in man is his godlessness,
his autonomous conduct which is decided without reference to God” (205). Such
God consciousness and constant reference to God is what secular humanists
consider as a problem to humanity. Chinua Achebe in The Trouble with Nigeria writes on “the seminal absence of
intellectual rigour in the political thought of our founding fathers- a
tendency to pious materialistic wooliness and self-centred pedestrianism” (11).
The situation being highlighted by Achebe seems to have worsened with the
increasing proliferation of dubious religious institutions. Often, political
leaders fail in carrying out their responsibilities, instead they employ
religious leaders to pray for them and call on the people for “a time of
national prayer” (105) when avoidable tragedies occur and when amenities that
can easily be made available are denied.
At the
National Museum in Onikan, the narrator meets one of
the employees, a woman who talks to him in a hostile manner and correspondingly
sings sweetly of “The glories of her Lord” (60). She lacks appreciation for the
artefacts and she is incapable of any innovation to enhance the standard of the
museum because she sees herself as “a victorious Christian, among the idols”
(60). The narrator also learns of one of the directors of the Lagos Museum who
“had been too superstitious to handle some of the items in his care. The man
was a Muslim and he feared the fetish power of the masks and statues” (62). The
humanist narrator finds it worrisome that one with the educational
qualification who has risen to the position of a director of a museum, is unable to form a scientific view of his
profession.
The narrator also visits a bookshop where
there are categories of books but he notices that the largest section is
devoted to ‘inspirational’ and Christian books. There are more customers in
that section of the bookshop which reflects the kind of literature that many
Nigerians read. It is of concern to the narrator that classical works of
literature are very few and less attention is given to them. Denying the
obvious and stating the contrary is a way that Nigerians disconnect from
reality. Biblical interpretations are given to encourage the Christian
adherents to believe in the power of the tongue. They should claim wealth even
when there are little or no efforts to create welfare programmes that will
address the high level of poverty in the country. They are also asked to claim
good health when no effort is made to address healthcare and resolve
environmental problems that allow diseases to fester. An instance from the
novel is when the narrator suffers from malaria and a friend pays him a visit.
The friend, Oluwafemi, reprimands the narrator for
saying he has malaria, “I don’t say things like ‘I have malaria.’ The tongue is
very powerful, you know.” (121). But the narrator insists on his scientific
view which he explains as follows:
The
female Anopheles mosquito has caught up with me. That’s the reality. It’s the
plasmodium parasite denaturing my red blood cells that makes it so, and the
sooner I admit that to myself, the sooner I can start treating the disease, Oluwafemi. There’s no point in being counterfactual (122).
The
point raised against such a religious mind-set is that it is uncritical and
detrimental to one’s health. The narrator is against the practice where many
Nigerians deliberately avoid going to the hospital to take medications because
they expect a miracle. Rather, they go to churches that “promise more
biological miracles” (116).
Often, religious practices are a mockery in
Nigeria. They are hardly in line with reality even though the country is
declared the most religious country with the happiest people in the world. The
narrator questions: “Religion, corruption, happiness. Why, if so religious, so
little concern for the ethical life or for human rights? Why,
if so happy, such weariness and stifled suffering” (110). The narrator is convinced that the pervasiveness of religion
has not addressed corruption in Nigeria, it has rather
provided a cover for criminals and immoral people to hide and deceive the
ignorant and gullible populace. Secular humanists are confident that if all
religions are eradicated, the world will be a better place, this is the reason
Dawkins calls on all of humanity to imagine with John Lennon, a world without
religion (1). Teju Cole’s suggestion is that true
humanism, which encourages human potential and human welfare will be attained
if all religious beliefs are relegated and people are free to decide what is
right or wrong from the perspective of human reason and experience.
HUMANISM IN EVERY DAY IS FOR THE THIEF
The main character who is the nameless
narrator in the novel represents the model of a humanist in the 21st
Century. He is one who is educated and acquainted with the subtleties of human
nature. His passion for science is reflected in his training as a psychiatrist.
His love for history, literature, art and music are captured in his visits to
the National museum, the Muson Centre (Musical
Society of Nigeria), the bookstores and the Jazz shop; which further depict him
as the model of a well-educated man. Unlike the renaissance humanists who held
onto their religious convictions, the narrator’s main interest in religion is
to show its absurdity and expose the hypocritical practice by individuals who
limit their vision of reality or use it to exploit the ignorant and gullible
masses. He notices a decrepit Peugeot 504 with a sticker that reads “Relax! God
is in control”. The sight alerts him to
a consciousness, the “fact that nobody is in control, no one is ultimately
responsible for anything at all” (113). This is the common assertion of secular
humanists, that humans can only be responsible for themselves. This is also in
line with Postmodernist interpretation of reality which maintains that there is
no absolute and ultimate being who is responsible for
anything that happens. The only sense of responsibility lies with individuals
as humans to seek for personal meaning and not to depend on God. Every human
action or inaction is expected to be judged by reason and human interest and
not by any religious doctrine because religion is a belief initiated and
practised by people in the society.
It is common for humanists to engage in some
form of Activism against lawlessness and other forms of social injustice. Such
attitude is reflected when the narrator feels the pressure to challenge the
officials at the consulate but the grand conspiracy to uphold the materialist
worldview makes it so difficult for the narrator to question the authority. He
inwardly expresses dissatisfaction with the conspiracy as follows: “Isn’t it
this casual complicity that has sunk our country so deep into its woes? The question, unspoken hangs in the air between me and my
interlocutor” (12). An older man who understands the dilemma they are
all in cautions him:
Hey,
hey young guy, why trouble yourself?
They’ll take your money anyway, and they’ll punish you by delaying your
passport. Is this what you want? Aren’t you more interested in getting your
passport? Than trying to prove a point (12).
The
narrator also seeks to actively raise consciousness against the materialist
consciousness that has perverted the mind-set of most Nigerians. He achieves this
through his reflections thus:
No one
seems to worry, as I do, that the money demanded by someone whose finger nurses
the trigger of an AK -47 is less a tip than a ransom. I feel that my worrying
about it is a luxury that few can afford. For many Nigerians, the giving and
receiving of bribes, tips, extortion money or alms- the categories are
fluid˗˗ is not thought of in moral terms. It is seen either as a mild
irritant or as an opportunity. It is a way of getting things done, neither more
nor less than what money is there for. (20)
The general atmosphere of complacency and
tolerance for corruption is a source of worry for a humanist but for those with
a materialist mind-set, morals are relegated and truth is relativized. There is
no basis for judging human actions and behaviours. Selfishness and greed are
interpreted as a survival strategy. Without the consciousness of God’s
judgement, there is also no moral basis for anyone to restrain the pursuit of
instinctual appetite and animal passion that the renaissance notion of humanism
discourages.
The narrator finds a space to address the
common misconception about humanism. In his interaction with Adebola, a senior secondary student of Mayflower School
that was founded by the renowned Nigerian humanist and human rights activist
Tai Solarin, the narrator wants Adebola
to understand that “a humanist is someone who believes in humanity, someone who
celebrates human ability and potential. That’s where we get the word
‘humanities’ from” (46). He differentiates the term from an Atheist, which is
one who does not believe in God. The younger man is adamant, holding onto what
was taught at school that a humanist is one who does not believe in God. The
short space this conversation occupies in the novel leaves out several issues
regarding the history of humanism. However, the novelist,
obviously wishes to set a critical discourse on humanism in the Nigerian novel.
The narrator rightly observes that humanism in its beginning had no connection
with disbelieve in God. The exclusivist claim by several atheists, deists and
agnostics to humanism has significantly altered its meaning. Addressing this misconception is the focus of
Ritchie and Spencer when they made a case for Christian Humanism. They assert
that “the idea that human flourishing had to entail the decline of religion
needed- and still needs-demythologizing” (6). In Nigeria, the body that
promotes humanism is the Humanist Association of Nigeria led by Leo Igwe. The anti-religious stance of the association has
generated some controversies and attracted suspicion. The Association faults
the Nigerian Society and the governments at various levels for discriminating
against atheists and agnostics as well as persecuting and abusing people who
renounce their religious beliefs. It also condemns what it terms as harmful and
exploitative superstitious beliefs like spiritual deliverance, blind faith,
prosperity gospel and supernatural healing. The association supports the rights
of gays and lesbians, in addition to acts like euthanasia and the rights of
women to commit abortion as a personal choice. In a society with many religious
people, there will certainly be apprehensions that anti-religious humanism will
undermine traditional and cultural values which have produced social cohesion
and coherence in the society. Already, Religion in Nigeria is an institution
where many people are able to find purpose and meaning therefore the majority
will not appreciate a worldview that undermines the spiritual side in humans.
The narrator condemns religious beliefs that
hinder progress, as well as the excessive materialism that encourage greed,
selfishness and violent behaviours. This is seen in Lagos where religion, greed
and materialism are responsible for the lack of progress as depicted in the
novel. Nevertheless there is hope in the few individuals like the woman in the Danfo bus who is reading a book by Ondaatje “a challenging work of fiction on Lagos public transportation” (37). The
narrator also finds hope and respect for individuals who are accomplishing
creative works in the country like the photographers he meets at an event in
the Goothe Institute. These are “people who, against
all odds, keep the flame of aesthetic struggle alive” (56). The narrator
contemplates on the worldviews that form the bases for the problems confronting
the Nigerian society and wishes for a humanistic outlook as a panacea to life.
There are still possibilities for the human spirit to thrive and be creative.
This tempts him to consider living in Nigeria but by the end of the story he
weigh’s the options and prefers to return to the United States. Although a
sense of nostalgia for Nigeria remains with him to the end of the novel, he
could not dismiss the fact that most of the institutions in the country lack the
true spirit of humanism. The culture of the mind is near absent and the country
is “a hostile environment for the life of the mind” (37) where it appears
“Every day is for the thief” and nothing is said about a day for the owner.
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