A Man of the People

“We had all accepted things from white skins that none of us would have brooked from our own people.” 

This quote explains how white colonizers were able to get away with more than anyone else, because of the difference in power between the races. Because independence is so fresh, the main characters of A Man of the People often compare their present situation to before the nation was made independent—and to the racial inequality that resulted from subjugation to Britain.

“You see this old woman, quite an illiterate pagan, who most probably worshipped this very god herself.” 

The assumption that an elderly woman disliked a sculpture of a god (when in fact she revered it) shows a cultural divide between two different groups of people. Additionally, the condescension in this quote shows a negative view of the group to which the elderly woman belongs.

“In Chief Nanga’s company it was impossible not to be merry.” 

Odili’s views of Chief Nanga are waxing positive. He is beginning to overlook Nanga’s corruption because of his charm, and because of the merriment Odili experiences in his company.

“What mattered was that a man had treated me as no man had a right to treat another—not even if he was master and the other slave; and my manhood requires that I made him pay for his insult in full measure.” 

“‘That’s all they cared for,’ [Max] said with a solemn face. ‘Women, cars, landed property. But what else can you expect when intelligent people leave politics to illiterates like Chief Nanga?’” 

In the time he spent with Nanga, and even before that, Odili really only cared about women, cars, and landed property, though he convinced himself and others that ethics and education were his top concerns. Despite the fact that he is an intellectual, he has more in common with Nanga than he realizes.

“The great revolutions of history were started by intellectuals, not the common people.”

During the C.P.C. meeting, one of the members briefly speaks in pidgin. He corrects his course and returns to speaking English, the accepted language of the intellectuals. However, pidgin is the language most commonly used by the people, so this quote represents the C.P.C.’s inability to speak directly to the people.

“‘I think our trouble in this country is that we are too nervous. We say we are neutral but as soon as we hear communist we begin de shake and piss for trouser. Excuse me,’ he said to the lady and dropped the pidgin as suddenly as he had slid into it.” 

During the C.P.C. meeting, one of the members briefly speaks in pidgin. He corrects his course and returns to speaking English, the accepted language of the intellectuals. However, pidgin is the language most commonly used by the people, so this quote represents the C.P.C.’s inability to speak directly to the people.

“‘I am not saying, mark you, that our man is like Nanga. He is a true nationalist and would not hesitate to resign if he felt it was really necessary. But as he himself points out, do we commit suicide every day we feel unhappy with the state of the world?’” 

Max is trying to convince Odili that the junior minister with whom the C.P.C. is working is a valuable asset. At the same time, he is calling Odili out for his naivety and idealism.

“Actually I think her crying was probably due to hurt pride because the food lying on the road showed how poor her family was.” 

After the bike accident that ruins Edna’s food, Odili knows more food can be purchased just outside the hospital, because he offers to do just that. The fact that Edna must bring food to the hospital for her mother shows that her father can’t afford to buy it there. If the food had been transported and consumed, then the evidence of their poverty would be gone too. However, with it spilled all over the road, it is not so easily dismissed.

“As a rule I don’t like suffering to no purpose. Suffering should be creative, should give birth to something good and lovely.” 

Odili’s view on suffering stands at odds with his actions against Nanga. While Nanga is corrupt and his removal from public office would mean a more ethical government, that is not the driving force behind Odili’s actions. Rather, revenge is. Revenge does not birth something good and lovely. 

“I only agreed to this most reluctantly after many acts of violence were staged against us, like the unprovoked attack by some hoodlums and thugs calling themselves Nanga’s Youth Vanguard or Nangavanga, for short.”

Odili is assuring the reader that he was reluctant to purchase weapons. However, he claims, like the bodyguards, they are necessary when political ambition is dangerous enough to claim lives.

“I acquired my first trophy—the placard with my name on it.”

Odili’s desire to see and collect signs declaring him a traitor stem from his desire for proof that Nanga fears him.

“Chief Nanga’s glass was half full; my father’s empty, as usual."

Odili’s observation of the two men’s drinks, filled with the same amount, shows not the characters themselves, but Odili’s perceptions of them. Most importantly, it shows his perception of his father, which changes not long after this moment.

“‘I am not afraid of you. Every goat and every fowl in this country knows that you will fail woefully. You will lose your deposit and disgrace yourself. I am only giving you this money because I feel that after all my years of service to my people I deserve to be elected unopposed so that my detractors in Bori will know that I have my people solidly behind me.’”

Nanga’s prediction of Odili’s failure, and his assurance that he does not fear him, are meant, along with the offered bribe, to persuade Odili to sign the paper saying he will drop out of politics. His words show also his belief that he has earned this reelection, that he deserves it, and that by contrast, Odili does not.

“Take your money and take your scholarship to go and learn more book; the country needs experts like you. And leave the dirty game of politics to us who know how to play it.’”

This comment, from Nanga, is important because he tells Odili that experts are needed. Odili had heard, when staying at Nanga’s, a phone conversation during which Nanga said he’d rather work with Europeans than with local experts. Here, Nanga is playing to Odili’s earlier goal of education in order to get rid of him.

“‘I am sorry, Mr. Man, you can take your filthy money away and clear out of here...Bush man!’”

When Odili calls Nanga “Bush man,” he intends to insult him, to treat him with contempt. This contempt provides another example of the distance between the people and the party meant to represent them, founded by intellectuals.

“Seeing them so confident and so well-equipped was for me the most morale-boosting event of the past so many weeks.” 

When Max and other members of the C.P.C. party arrive at Hezekiah’s house, Odili has just sent Nanga away after refusing his bribe. The arrival of his friends bolsters his attitude and the number of cars and people with them makes him think they might actually be able to get rid of Nanga.

“‘Once upon a time a hunter killed some big-game at night. He searched for it in vain and at last he decided to go home and await daylight. At the first light of morning he returned to the forest full of expectation. And what do you think he found? He saw two vultures fighting over what remained of the carcass. In great anger, he loaded his gun and shot the two dirty uneatable birds. You may say that he was foolish to waste his bullet on them but I say no. He was angry and he wanted to wipe out the dirty thieves fighting over another man’s inheritance. That hunter is yourselves. Yes, you and you, and you. And the two vultures--P.O.P. and P.A.P.’”

Max’s speech before he announces Odili’s candidacy is important because it shows his attempt to speak directly to the people by referencing a story, similar to a fable. However, the language barrier between the intellectuals and the people still exists, and he makes no efforts to surmount it by speaking in pidgin or in their native tongue.

“‘I always say that what is important nowadays is no longer age or title but knowledge.’” 

After Max’s speech, one of the elders of Urua says this. For the time being, it looks as though the people of Urua will throw their support behind Odili. When Nanga has the water pipes removed from their village, however, they are told they must vote for Nanga and they go along with it.

“‘Now you tell me how you propose to fight such a dirty war without soiling your hands a little.’” 

Here, Max calls Odili out for his naivety. He tells Odili they can’t hope to unseat Nanga without playing the game, and that it’s not a clean game. This logic sways Odili and while he doesn’t seek another bribe from Nanga, he accepts that Max has taken a bribe from Chief Koko.

“Then I remembered that last night as I thought about the offer I had been really angry again about it all. Not only about Max disgracing our party and yet having the face to charge me with idealism and naivety, but I couldn’t help feeling small at the inevitable comparison of the amounts offered to him and me.” 

Max is offered one thousand pounds as a bribe, and Odili is offered only two-hundred-fifty pounds—only one quarter of what Max is offered. Nanga thinks Odili can be bought for less, and Odili finds this offensive. This only fuels his desire for revenge more.

“‘But our people have said that a man of worth never gets up to unsay what he said yesterday.’”

Hezekiah says this to Odili after he is fired, charged an extra tax levy, and told his money will be returned to him if he signs a paper disassociating from Odili. This is the moment that makes Odili wonder if he has read his father wrong all along. He begins to think that his father supported him, and loved him, more than Odili had thought.

“What a fool! Whose son is he? Was he not here when white men were eating; what did he do about it? Where was he when Chief Nanga fought and drove the white men away? Why is he envious now that the warrior is eating the reward of his courage? If he was Chief Nanga, would he not do much worse?”

Odili imagines that this would be the response of the people if he publicly denounced Nanga. While he does not think they would voice these questions, he’s certain that they would respond with violence backed by these thoughts. In this moment, Odili understands and connects with the people, though he cannot bridge that gap in more than his imagination.