OSUN STATE UNIVERSITY,

COLLEGE OF HUMANITIES AND

CULTURE,

IKIRE CAMPUS.

Course code- Lit 407

Course tittle- Modern African Drama

Group 9

QUESTION

Post colonialism in Tracie Chima Utoh-Ezeajugh Nneora: An

African Doll’s House and Sunnie Ododo Hard Choice.

Group 9 members.

Ayodeji Eyiwunmi Kehinde

ENG/2010/0045

Ogunlaja Temitope Adeolu

ENG/2010/0077

Akintayo Jelila

ENG/2010/0037

Ojo Bamidele Oluwaseun

ENG/2010/0122

Abimbola Sanyaolu

ENG/2010/0116

Adeloye Adedoyin

ENG/2010/0112

Adewole Modupe O.

ENG/2010/0018

Oyelakin Oyeronke Simbiat

ENG/2010/0107

Damilola Peters

ENG/2010/0135

Agbolade Damilola

DIRECT ENTRY

Lecturer-in-Charge: Dr. Owonibi

ABSTRACT

Post colonialism could be said to be a concept or theory that tends to treat or

discuss the aftermath effect of colonialism. It tends to emphasis the effect of

colonialism on colonized nation, culture, identity and also influencing the rated

“imperialism” and “neocolonialism”. Thus as Ngugi Wa Thiongo and Micere Githae

Mugo came to a conclusion by saying “having lived in North America and travelled in

Western Europe. Having encountered capitalism in its home ground we are

convinced that imperialism is the enemy of all “working class”. But here not only

working class but to all colonized people. These committed unto have used their art

to protest against these aberrations and the society for a need of change in an ever

developing society. Therefore this study we attempt to discuss post colonialism using

Tracie Chima Utoh-Ezeajugh Nneora: An African Doll’s House and Sunnie Ododo

Hard Choice.

INTRODUCTION

The Postcolonial literature and theory investigate what

happen when two countries clash and one of them with

accompanying ideology empower and deems itself superior. Post

colonialism often deals with the experience of colonization on

cultures and societies. However, it could be said that post-

colonialism marks the end of colonialism by giving the

indigenous people the necessary authority and political and

cultural freedom to take their place and gain independence by

overcoming political and cultural imperialism.

Postcolonial discourse was the outcome of the work of

several such as Aime Cesaire, Frantz Fanon, Ngugi Wa Thiongo,

Edward Said, Bill Aschroft and his collaboratos, Gazatti

Spirak, Homi Bhabha, Aizaz Ahmad and others. This scholars has

talked about colonialism necessitating the issue and effect of

colonialism. This was made evident in Ngugi wa Thiongo in her

book “the trial of Brother Kimati”. In her book she discuss

the issue of colonialism and seeing or juxtaposing religion

and civilization as the opium of the masses. Thus, it become

worthy of not to discuss the issue of colonialism before

diving into the issue of post colonialism. Also the issue of

neo-colonialism will be discussed.

COLONIALISM

The term ‘colonialism’ is important in defining the specific

form of cultural exploitation that developed with the

expansion of Europe over the last 400 years. Elleke Boehmer

defines ‘colonialism’ in her book Colonial and Postcolonial

Literature as “a settlement of territory, the exploitation or

development of resources, and the attempt to govern the

indigenous inhabitants of occupied lands”. Colonialism has

been a recurrent feature of human history. The history of

colonialism has existed since ancient times. By 1900 almost

every country or region in the world had been subjugated by

European colonialism at one time or another. The Period after

the Second World War saw an upsurge of new independent states.

India and Pakistan were granted independence in 1947. France’s

decolonization was marked by wars in French, Indochina,

Morocco, Tunisia, and Algeria. Belgium, Portugal, and the

Netherlands all divested themselves of their overseas

possessions during the 1950’s, 60’s and 70s. ‘Colonialism’ has

taken many different form and has engendered diverse effects

around the world that can be gauged by thinking about its

relationship with the two other terms: ‘Capitalism’ and

‘imperialism’. Capitalism: Colonialism was the means through

which capitalism achieved its global expansion. Ania Loomba

marks, “Colonialism was the midwife that assisted the birth of

European capitalism, or that without colonial expansion the

transition to capitalism could not have taken place in

Europe”. Colonialism was the lucrative commercial operation

bringing wealth and riches to western nations through the

exploitation of others. It was the first and foremost part of

commercial venture of the Western nations. Dennis Judd argues,

“no one can doubt that the desire for profitable trade,

plunder and enrichment was the primary force that led to the

establishment of the imperial structure”. Thus, colonialism

was pursued for economic profit, reward and riches. As

colonialism and capitalism share mutually supportive

relationship with each other, colonialism can be defined as

‘the conquest and control on other peoples land and goods’.

Colonialism was presented as “the extension of Civilization”,

which ideologically justified the self-ascribed superiority

(racial and cultural) of the European Western World over the

non-Western world, which Joseph-Ernest Renan espoused in La

Réforme intellectuel et morale (1871), whereby imperial stewardship

would affect the intellectual and moral reformation of the

coloured peoples of the lesser cultures of the world. That

such a divinely established, natural harmony among the human

races of the world would be possible, because everyone

colonizer and colonized has an assigned cultural identity, a

social place, and an economic role within an imperial colony.

However, the concept of colonialism has still been evident in

today’s African society. Thus this will lead us to the next

issue “Neo-colonialism”

NEO-COLONIALISM.

Neo-colonialism is the geopolitical practice of using

capitalism, business globalization, and cultural imperialism

to influence a country, in lieu of either direct military

control or indirect political control, i.e. imperialism and

hegemony. The term neo-colonialism was coined by Ghanaian

president Kwame Nkrumah, to describe the socio-economic and

political control that can be exercised economically,

linguistically, and culturally, whereby promotion of the

culture of the neo-colonist country facilitates the cultural

assimilation of the colonised people and thus opens the

national economy to the multinational corporations of the neo-

colonial country.

In post-colonial studies, the term neo-colonialism describes the

domination-praxis (social, economic, cultural) of countries

from the developed world in the respective internal affairs of

the countries of the developing world; that, despite the

decolonisation that occurred in the aftermath of the Second

World War (1939–45), the (former) colonial powers continue to

apply existing and past international economic arrangements

with their former colony countries, and so maintain colonial

control. A neo-colonialism critique can include de facto

colonialism (imperialist or hegemonic), and an economic

critique of the disproportionate involvement of modern

capitalist business in the economy of a developing country,

whereby multinational corporations continue to exploit the

natural resources of the former colony; that such economic

control is inherently neo-colonial, and thus is akin to the

imperial and hegemonic varieties of colonialism practiced by

the United States and the empires of Great Britain, France,

and other European countries, from the 16th to the 20th

centuries. The ideology and praxis of neo-colonialism are

discussed in the works of Jean-Paul Sartre (Colonialism and Neo-

colonialism, 1964) and Noam Chomsky (The Washington Connection and

Third World Fascism, 1979).

(Irele, 2007), said “one who cause you an injury also teaches

you wisdom’. The recent past of colonial domination can be

extended to our contemporary situation. We are still in a

position of weakness with regards to the west. If the term

‘neo-colonialism’ sometimes has a hysterical ring, it is not

meaningless, for it is less to a concrete reality of the

contemporary international life. I hardly have to stress the

point in the present situation of Nigeria in which every

aspect of our lives is affected by our pathetic dependence on

the west”. Thus, the issue of western domination has also been

discussed by Irele as an aspect of neo-Colonialism.

POST-COLONIALISM.

The concept of Post-colonialism deals with the effects of

colonization on cultures and societies. The term as originally

used by historians after the Second World War such as ‘post-

colonial state’, where ‘post-colonial’ had a clearly

chronological meaning, designating the post- independence

period. However, from the late 1970s the term has been used by

literary critics to discuss the various cultural effects of

colonization. Although the study of the controlling power of

representation in the colonized societies had begun in the

late 1970s with the text such as Said’s Orientalism, and led

to the development of what came to be called ‘Colonialist

Discourse Theory’ in the work of critics such as Spivak and

Bhabha, the actual term ‘post-colonial’ was not employed in

these early studies of the power of colonialist discourse to

shape the form and opinion and policies in the colony and

metropolis. “Post-colonialism”, in the words of Charles E.

Bressler , “is an approach to literary analysis that concerns

itself particularly with literature written in English in

formerly colonized countries. It usually excludes literature

that represents either British or American viewpoints, and

concentrates on Writings from colonized cultures in Australia,

New Zealand, Africa, South America, and other places and

societies that were once dominated by European cultural,

political and philosophical tradition. Although there is

little consensus regarding the proper content, scope and

relevance of postcolonial studies, as a critical ideology it

has acquired various interpretations. Like deconstruction and

other various postmodern approaches to textual analysis, post-

colonialism is a heterogeneous field of study where even its

spelling provides several alternatives. The critics are not in

agreement whether the term should be used with or without

hyphen : i. e. ‘Post-colonial’ and ‘postcolonial’ have

different meanings. The hyphenated term ‘Post-colonialism’

marks a historical period as is suggested by phrases like

‘after colonialism’, ‘after independence’, ‘after the end of

empire’ whereas the term ‘post-colonialism’ referring to all

the characteristics of a society or culture from the time of

the colonization to the present. As a historical period, post-

colonialism stands for the post -second World War decolonizing

phase. Although the colonial country achieved political

freedom, the colonial values do not disappear with the

independence of a country. According to Bill Aschcroft,

Griffith & Tiffin, “The semantic basis of the term ‘post-

colonialism’ might seem to suggest a concern only with the

national culture after the departure of the imperial power”.

As a genre of contemporary history, Post-colonialism questions

and reinvents the modes of cultural perception the ways of

viewing and of being viewed. As anthropology, Post-colonialism

records human relations among the colonial nations and the

subaltern peoples exploited by colonial rule. As critical

theory, Post-colonialism presents, explains, and illustrates

the ideology and the praxis of Neo-colonialism, with examples

drawn from the humanities history and political science,

philosophy and Marxist theory, sociology, anthropology, and

human geography; the cinema, religion, and theology; feminism,

linguistics, and post-colonial literature, of which the Anti-

conquest narrative genre presents the stories of colonial

subjugation of the subaltern man and woman.

More so, the concept has been discussed by various scholars.

(Olaniyan, 2007) views post-colonialism as “a crisis of

globalisation”. He said “post-colonialism even while drawing

inspirations from similar sources in the early linguistics

turn, refracts the crisis of globalisation in terms of unequal

power relations and insists on struggle for equality that are

once material and discursive”.

However, the major aim of post-colonialism cannot be denied

nor overlooked as it has been made evident in the various

post-colonialism plays. This features has been made evident in

Hard Choice by Sunnie Ododo, he tends to discuss the issue of

cross culturation which is one of the message the post-

colonial writers has intended to pass across.

KEY TERMS IN POST COLONIAL THEORY

Colonialism – The imperialist expansion of Europe into

the rest of the world during the last four hundred years

in which a dominant imperium or center carried on a

relationship of control and influences over its margins

or colonies. The relationship tended to extend to social,

pedagogical, economic, political and broadly culturally

exchanges often within hierarchical European settler

class and local, educated (compactor) elite class forming

layers between the European ‘mother’ nation and the

various indigenous peoples who were controlled. Such a

system carried within it inherent notions of racial

inferiority and exotic otherness.

Post-colonialism – broadly a study of the effects of

colonialism on cultures and societies. His concerned with

both how European nations conquered and controlled ‘third

world’ cultures and how these groups have since responded

to and resisted those encroachments. Post colonialism, as

both a body of theory and a study of political and

cultural change, has gone and continuous to go through

three broad stages (i) an initial awareness of the

social, psychological and cultural inferiority enforced

by being in a colonized state. (ii) The struggle for

ethnic, cultural, and political autonomy. (iii) a growing

awareness of cultural overlap and hybridity.

Alterity – ‘The state of being other or different’; the

political cultural linguistic or religious other. The

study of the ways in which one group make themselves

different to others.

Colonial education – The process by which a colonizing

power assimilates either a subaltern natives elite or a

larger population to its way of thinking and seeing the

world.

Ethnicity – A fusion of traits that belong to a group-

shared values, beliefs, norms, tastes, behaviors,

experience, memories and loyalties. Often deeply related

to a person’s identity.

Diaspora - The voluntary or enforced migration of peoples

from their native’s homelands. Diaspora literature is

often concerned with questions of maintaining or altering

identity, language, and culture while in another culture

or country.

Hegemony - The power of the ruling class to convince

other classes that their interests are the interests of

all, often not only through means of economic and

political control but more subtly through the control of

education and media.

Identity- The way in which an individual and/or group

defines itself. Identity is important to self concept,

social moves and national understanding. It often

involves both essentialism and othering.

Ideology- “a system of values beliefs or ideas shared by

some social group and often taken for granted as natural

or inherently true” (Bord well and Thompson 494).

Exoticism- The process by which a cultural practice is

made simulating and existing in its difference from the

colonializer’s normal perspective. Ironically as

European groups educated local indigenous cultures,

school children often began to see their native life

ways, plants and animals as erotic and the European

counterparts as ‘normal’ or ‘typical’

Ambivalence- the ambiguous way in which colonizer and

colonized regard one another. The colonizer often

regards the colonized as both interior yet exotically

other, while the colonized regards the colonizer as both

enviable yet corrupts. In a context of hybridity, this

often precedes a mixed sense of blessing and curse.

Worlding- The process by which a person, family, culture,

or people is brought into the dominant

Eurocentric/western global society.

CRITICAL APPROACH TO POSTCOLONIAL LITERATURE

Postcolonial literary criticism examines colonial

literature especially concentrating upon the social discourse,

between the colonizer and the colonized that shaped and

produce the literature in “orientalism”. Postcolonial fiction

writers deal with the traditional colonial discourse, either

by modifying or subverting it or both. As such in and

postcolonial literature, the protagonist usually struggles

with the question of identity (social identity, cultural

identity and natural identity) usually caused by experiencing

the psychology conflicts to cultural and assimilation to

living between the old, nation world and the dominant hegemony

of the invasive social and cultural institutions of colonial

imperialism of a mother country.

The anti-conquest narrative recast the natures and an

indigenous inhabitants, of colonized countries as election

Raton than foes of the colonized. The postcolonial

perspective emerged as a challenge to this tradition and

legacy. It attempts to illegtimise the idea of establishing

power through conquest.

Critic’s point of view

What qualifies as postcolonial literature is debatable.

The term postcolonial literature has taken on many meanings.

The four subject include;

1. Social and cultural change or erosion: It seems that

after independence is achieved one main question

arises; what is the new cultural identity.

2. Misuse of power and exploitation: Even though the large

power cease to control them as a colony, the settlers

still seem to continue imposing power over the nature.

The main question here is who really is a power, why

one who does an independence day.

3. Use of English language literature: It may be asked if

the target of post – colonial studies when analysis of

postcolonial literature and culture can be reached

neglecting literary works in the original language of

first colonial nations.

4. Colonial Abandonment and Alienation: This topic is

generally brought up to examine individual and not the

ex-colony as a whole. The individual trade to ask

themselves his new country, where do I fit in and how

do I make a living.

The themes of a postcolonial literature include

Alienation, assimilation, displacement, adaptation, diaspora,

identity, ethnicity or culture, exottasation, history /memory,

nationhood, emerging homeland, alterity, deracination and

indignity. The major themes of post colonial literature are

varies but tad to consist of the struggles for indigenous

peoples in the face of poverty and social and financial

instability and cultural upheaval.

BRIEF SYNOPSIS OF TRACIE CHIMA UTOH-EZEAJGUH,

NNEORA: AN AFRICAN DOLL’S HOUSE.

Nneora, an African Doll’s House is an adaptation of Ibsen’s A

Doll’s House and makes her Nora (Nneora: mother of all) to

remain in her husband’s house after their quarrel so that both

of them can jointly tackle other far more oppressive forces in

both their family and society. The play is the study of the

virtues of womanhood. Tracie in her play appears to be calling

women not to forget their feminine virtues, but to see the see

themselves as the mothers of the world.

The play centres on a young lady called Nneora. She portrays

throughout the play as “mother of all”. She helped Ikenna

secure a job and was able to clear up his debts. However, this

two people tends to marry each other and gave birth to

children. But there was later trouble as time goes on as

Nneora was unable to born a male child. Thus causing dislike

to the children by Ikenna. However, Nneora was able to get

pregnant with male children. This she made use in fighting her

freedom from Ikenna.

Nneora: an African Doll’s House emphasize more on the issue of

feminism and how woman has tend to use western education to

fight in a male dominated society. This is in the case of

Linda. She was forced to go to school after the oppression she

has faced from Osita which eventually have an affair with

Nneora.

The play ends with Nneora leaving Ikenna and Osita realisng

his mistakes. The play has tend to discuss the various post-

colonialism issues among which we have “feminism”.

BRIEF SYNOPSIS OF HARD CHOICE BY SUNNIE

ODODO

This is a tribal play between the Yoruba kingdom and Igbo

kingdom. The king Iginla 1 of Igedu kingdom is the Yoruba

people kingdom who went to the eastern part of Nigeria to seek

the hand of princess Azin eae in marriage. The play opens with

the grand finale of the marriage where the chiefs of Emepiri

kingdom were greeting the people that came to celebrate with

them, suddenly some guys distorted the ceremony by seizing the

crown of king Iginla which caused chaos in the whole of

Emepiri kingdom because if the crown is not returned to king

Iginla, the king will die in 7days. The EZE invited their

DIBIA to consult the oracle to know the whereabouts of the

crown, the DIBIA made it clear to them that the crown is in a

thick forest in Ogunguru shrine and anybody that enter shrine

to recover the crown will die the only person who can recover

the crown is the princess who is even going to sacrifice her

life by doing that.

This made EZE to meet with the king Iginla himself by

appeasing to him not to wage war with their kingdom because

Bashorun made it clear to Eze himself that the 3 days

ultimatum has been given to them to recover the crown, if its

not recover, blood will be spills in their kingdom. This

prompted EZE to meet with King Iginla on his own telling him

they have found whereabouts of the crown but the princess is

the sacrificial lamb. King Iginla who was very furious before

couldn’t say anything else he was speechless.

Chief Ubanga is the chief of staff of Emepiri kingdom was

the culprits behind all the commotion in the kingdom, Prince

Oki caught him in the conversation with the queen discussing

the prince took him to their EZE and he was forced to confess

the other culprit. He confessed that the queen is the grand

culprit. EZE was very disappointed to hear this so he summons

the queen to the sacred temple in the palace holding the staff

of office. He asked the queen was the whole accusation real,

the queen confessed. This prompt the princess to surrender by

saying “she will sacrifice herself. The mother asked her why

she said “mother, just a hard choice that has to be made”. The

queen also made some had choice by securing the sit of throne

for his husband so as for him to be the king by trading her

unborn child for the sit until the child wedding day, she will

be sacrificed or will go back to Ogunguru shrine were she

bargain.

The princess proceeds with the sacrifice by making a

braid hair in order to look good once more before she die. The

prince Oki rushed inside where she was making preparation,

prince persuaded her for them to find a way because he doesn’t

want to lose her but all was in vain. The princess proceeded

to the shrine to give her life in order for peace to reign in

the kingdoms, so as unity could be granted to save lives of

many citizens. She gave the prince her coral beads so as to

remember her every time and also he could be the heir prince

of Emepiri kingdom. The princess died on the hand of the

prince. The two kings reconcile together.

POSTCOLONIAL ANALYSIS OF HARD CHOICE BY

SUNNIE ODODO

In Hard Choice, Ododo makes distinct statements regarding

the issue of ethnic diversity and its effect on nation

building. The play concentrates on ethnic tolerance, and the

issue of ethno-regional domination which has remained the

greatest challenge in post-independence Nigeria and a strong

influence affecting the stability of the nation. As such,

Ododo in this play projects a meditational philosophy of

nationalism hinged on peaceful co-existence among the various

ethnic groups. Suffice that, the play provides a comprehensive

study on the historical and socio-political realities which it

articulates.

The play narrates the experience of two lover and two

kingdoms, prince Oki of Igedu kingdom and princess Azingae of

Emepiri kingdom. The ruling monarchs of the two Kingdoms

believe that through the marriage of prince Oki and Princess

Azingae, the friendship between the two kingdoms will be

strengthened. The two lovers prepare for their wedding only to

discover that the bride’s mother had before now pledged the

princess life in exchange for her husband to be crowned king.

To worsen issues, the bride’s mother also connives with some

citizens of Azingae to stop the prince of Igedu from marrying

her daughter. This is achieved by hiring thugs who seize the

crown of king Iginla. In the words of Chief Ubanga, ‘as the

only child and being a woman, nor son automatically becomes he

heir apparent to the throne of Emepiri kingdom should such as

opportunity be dubiously given to an outsider just like that

hour highness. The gods and God will never approve that an

Igedu prince becomes the king of Emepiri kingdom… (pg 17, 39,

40).

The lines above establish the fear of ethno-regional

domination as far bone of contention in the world of the play

which earlier stated is reminiscent of the historical and

political realities in Nigeria where ethnic politics and

distrust has taken over the polity and character above shows

their ethnocentric and tribal tendencies which has affected

the overall development of the nation because the average

Hausa does not behave that a Yoruba president or Igbo

president would properly present the interest of the Hausa and

vice versa. The resultant effect is distrust in leader who

present or see themselves as champions of only some sections

of our population.

Furthermore, hard choice has its setting in Nigeria and

before colonialism, the ethnic groups are separating and

administered their protectorate separately. But at the

petition of Africa by the European colonizers. Lord Lugard

amalgamated the northern protectorate and the southern

protectorate and called it Nigeria not even considering the

consequence of its action because Nigeria is a multi-ethnic

group. The colonial masters amalgamated the protectorate

together for their own easy administration, but after

colonialism culture upheaval begin in the society. It begins

from the political aspect. The system of which ethnic group

will be in government causes a kind of culture clash in the

society.

In the world of the play, Ododo uses the character of

chief Ubanga to portray this negative ‘typology’ whereby the

performance of our individual who have taken over the years

has left little or nothing to be desired. Chief Ubanga hires

boys to steal the crown of another king not minding the threat

of war on a kingdom he aspires to lead. It appears to lead. It

appears that chief Ubanga congratulates his boys for a job

well done and this exchange it reminiscent of selfish leaders

in the Nigerian polity who will do anything to ascend the

corridors of power. Again, it paints the picture of a

situation whereby the political elite recruit young people to

do their duty instead of moulding them into responsible

leaders of tomorrow. The exchange captures the irresponsible

behaviour of our rulers who show no sensitivity to the welfare

of the ruled. However, all this could be attributed to the

Europeans who will do anything to achieve their aim.

Another major issue strongly captured by Ododo in Hard

choice is the issue of promoting the ability of groups and

communities to manage political and social disputes peacefully

without lapsing into conflict: King Iginla, a Yoruba king in

the play is humiliated at wedding by his royal crown being

taken away and his warrior threaten war against Eze Okiakoh

and the entire Emepiri kingdom.

In conclusion, Ododo in this play has engaged the issue

of diversity and the challenge of nation building with a focus

on fostering individual and communal understanding and

breaking intolerance which hinders people from accepting their

differences and appreciating others. Furthermore, there must

be collective qualities among the leaders that of common

vision focus and desire for development of the ruling elites

as a whole.

POSTCOLONIAL ANALYSIS OF TRACIE CHIMA UTOH-

EZEAJUGH NNEORA: AN AFRICAN DOLL’S HOUSE

Postcolonial reading theoretical approach, consider the way

colonialist and anti-colonialist message are presented in the

literary text. It argues that the western culture in the

Eurocentric, meaning it presents European values as natural

and universal, while Eastern ideas are for example inferior,

immoral and “savage”.

Postcolonial literature addresses the problems and

consequences of the decolonization of a country and of a

nation especially the political and cultural independence of

formerly subjugated colonial people. The term postcolonial

however is used to cover all the culture affected by the

imperial process from the moment of colonialization to the

present day. Post colonialization is the social, political,

economic and cultural practices which arises in response and

resistance of colonialism.

A postcolonial reading can be seen in the text Nneora An African

Doll’s house though the text was written after colonialization

but still have some traces from the colonizer. Language for

example in the text point out on aspect of postcolonial

literature. Mama Uduak is the only one in the text that

doesn’t speak plain English, she uses African American

language for example “mek una commot here”, “make u damage my

market mek i show u pepe today” etc. Cultural aspect can also

be pointed out in the text where we see masquerade display in

the market also dan group in the middle of the street. Looking

at the two display; in the market and middle of the street we

still see people coming together to watch this display.

The issue of dressing can also be address as European wear was

used in the text, for example, black suit and white shirt,

this were Eurocentric dressing practical after the colonial

period. Even after colonialism, people still don’t have

employment seen in the case of Ikenna who didn’t get a job

after he graduated from the university as a lawyer. This shows

the bad economy in the text.

Also, in as much, post colonialism deals with the colonial

effect of colonisation, Christmas can also be said to be one

of the effect of colonialism which was introduced by means of

religion. It should be noted that there was nothing like

Christmas in the pre-colonial Nigeria society but after

colonialism there was the advent of Christmas as a means of

showing love and unity. This is made evident in pg32-33 of the

book.

The issue of feminism was also a predominant issue addressed

in Nneora when Nneora used sex to get what she wanted from the

Osita- a job for her husband an money for his surgery.

In conclusion, as it has been written, post colonial

literature address the problems and consequences of the

decolonization of a country and through this text we could

point the prevalent issues out.

CONCLUSION.

To sum up, the postcolonial theory deals with cultural

contradictions, ambiguities and perhaps, ambivalences. It

repudiates anti- colonial nationalist theory and implies a

movement beyond a specific point in history (i.e.

colonialism). Hence, postcolonial theory is

transnational in dimension, multicultural in approach and a

movement beyond the binary opposition of the power relations

between the ‘colonizer and colonized’, and ‘centre and

periphery’.

However, postcolonial theory has to do with the post

experience of Africa in any colonised nations. It has tends to

tackle the effects of colonialism which has been discussed in

the cause of the study in relation to both plays, Tracie Chima

Utoh-Ezeajugh Nneora: An African Doll’s House and Sunnie Ododo Hard Choice. The

concepts talks about the aftermath of colonialism based on

their culture, religion, life, identity etc. and the effects

of colonialism which can be referred to as imperialism.

Thus, this piece of art work has aimed to discuss post-

colonialism and has done a postcolonial reading of Tracie Chima

Utoh-Ezeajugh Nneora: An African Doll’s House and Sunnie Ododo Hard Choice.

REFERENCES

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