The natives appear to have no names since they never been fully recognised as human beings. It is the racial orientations of the book that comprises the crux of Chinua Achebe’s criticism of Heart of Darkness. Nicholas Wroe in “Chinua Achebe: A Life in Writing”, observes that Achebe admits Conrad 's portrayal of colonialism, but expresses his disapproval of its rudimentary racism (Wroe, 2010: The Guardian). Caryl Phillips, on the other hand, argues that Achebe has read the novella from different lenses for it debates and subtracts the blacks humanity (Achebe, 1978: 11). It prepares the readers to hear more stories about those creatures who would appear half human and half monster (Fanon, 2004: 171). Additionally, it serves as a guide to those …show more content…
Marlow uses the terms ‘savage’ and ‘savagery’ excessively to refer to the natives; he claims that: ‘I had to look after the savage who was fireman.’ (HD p. 97) He becomes the cog of the colonial and racial system as well as the representative of the imperial dichotomy. Correspondingly, his existence in the Congo is permissible for he is an employee of the colonial power. His imperial mission, which intensifies his anxiety, aims at redefining the natives according to the colonial criteria. The repetition of these words has a great influence on the natives. It is very similar to the procedure of brainwashing since the blacks believe in the image that the Whites grant them. The native, who carried a gun watching his fellow chained people, is a stereotypical colonail image imposed on the natives. He thought himself a part of the colonial system that he must be faithful to by protecting himself and his white masters from the danger of the black fellows. The image of the reformed explains the coloniser’s ideology of spreading lies that the whites are the source safety and civilisation, whilst the Other is the source of savagery and danger. By virtue of divide and rule policy, colonisation has succeeded in deceiving and easily controling the natives. However, Phillips proposes that Marlow’s aim of presenting a barbaric image of the natives is to invite the Europeans to scrutinise their civilisaton and its illegitimate existence in Africa (Phillips,
Chinua Achebe, a well known writer, once gave a lecture at the University of Massachusetts about Joseph Conrad's Heart of Darkness, entitled "An image of Africa: Racism in Conrad's Heart of Darkness." Throughout his essay, Achebe notes how Conrad used Africa as a background only, and how he "set Africa up as a foil to Europe," (Achebe, p.251) while he also "projects the image of Africa as the other world,' the antithesis of Europe and therefore of civilizations" (Achebe, p.252). By his own interpretations of the text, Achebe shows that Conrad eliminates "The African as a human factor," thereby "reducing Africa to the role of props" (Achebe, p.257).
In the present era of decolonization, Joseph Conrad’s Heart of Darkness presents one of fiction’s strongest accounts of British imperialism. Conrad’s attitude towards imperialism and race has been the subject of much literary and historical debate. Many literary critics view Conrad as blindly accepting the arrogant attitude of the white male European and condemn Conrad to be a racist and imperialist. The other side vehemently defends Conrad, perceiving the novel to be an attack on imperialism and the colonial experience. Understanding the two viewpoints side by side provides a unique understanding that leads to a commonality that both share; the novel simply presents a criticism of colonialists in Africa.
"I don't want to bother you much with what happened to me personally,' [Conrad] began, showing in this remark the weakness of many tellers of tales who seem so often unaware of what their audience would most like to hear" (Conrad, 9). Heart of Darkness, Joseph Conrad's best-known work, has been examined on many bases more than I can possibly list here, but including imperialism, colonialism, and racism. I would reason that all bases of analysis are perfectly acceptable through which to critique Conrad's novella, or any piece of writing. I would reason this, were some of these bases mainly, racism not taken to an extreme level. In arguing racism, many critics seem to take Heart of Darkness as Conrad's unwavering view on Africa, Africans, life, or whatever else one may please to take it as. I, therefore, propose that Heart of Darkness be taken for what it truly is: a work of fiction set in late 19th century Europe and Africa.
In life, people and things are not always as they appear. William Shakespeare displays this idea throughout his play, Julius Caesar. The play portrays the historical murder of one of ancient Rome's most precious leaders, Julius Caesar. The play takes its readers through the minds of the conspirators as they plot this massive murder and deal with the responsibilities of its consequences. During the aftermath of Caesar's death, Octavius talks to Antony about how they should bring peace back to Rome. He states, "And some that smile...have in their hearts...millions of mischiefs" (4.1.50-51). Here, Octavius is referring to the false appearance of the conspirators. He says that they might appear harmless, but behind their false smiles is a heart full of dirty tricks. He is also saying that someone's outward appearance doesn't always symbolize how he or she feels inside. This theme of appearance versus reality can be seen various times throughout Julius Caesar. It is developed through the personalities and actions of Antony, Brutus, and Cassius. These characters deceive their friends and add to the intriguing plot of the play.
The ideas of stoic philosophy prevalent in Brutus are illuminated through the relationship he has with his wife Portia. Late in act 2 scene 1 of the play, Portia begs Brutus to confide his plans to her. She knows her husband is troubled by something serious and goes through great lengths to prove to him that she is worthy of the truth, but he remains obstinate in the face of her pleas. Portia uses elegant
Acclaimed Nigerian author, Chinua Achebe’s 1958 novel, Things Fall Apart, is a story about Okonkwo, a man from the fictional village of Umuofia. Okonkwo’s attempt to form an idealized self-identity and the stress he experiences in living up to its image wears his life, and eventually destroys the very identity he so desperately sought. Okonkwo’s end is analogous to the end of his tribe and its culture—Achebe refers to the Igbo peoples’ culture as the Ibo culture in his book. Furthermore, Okonkwo’s end shows the pain experienced by the change in power balances as the rulers became the ruled, with the white man colonizing Africa. The Heart of Darkness hardly needs an introduction; Joseph Conrad, its writer, wrote the novella based on his experiences as a captain on the Congo. The protagonist is Charles Marlow, whose impression of the colonized Congo basins along with its tribal inhabitants and the raiding white men amidst the deep, dark, disease-infested forests of Congo form the basis of the story. Things Fall Apart and Heart of Darkness are both based around situations that instigate the awe-inspiring, and yet horrifying confluence of races and cultures. However, while the former tells the story from the colonized peoples’ perspective, the latter tells it from the colonizers’ perspective. This paper attempts to highlight the differences and similarities in these novels by exploring the underlying themes and unusual circumstances portrayed in them.
Achebe, Chinua. "An Image of Africa: Racism in Conrad's Heart of Darkness." The Norton Anthology of Theory and Criticism. Ed. Vincent B. Leitch. New York: Norton, 2001. 1783-1794.
Achebe, Chinua. An Image of Africa: Racism in Conrad's Heart of Darkness. New York: Wylie Agency, 2006. Print.
Achebe argues that the racist observed in the Heart of Darkness is expressed due to the western psychology or as Achebe states “desire,” this being to show Africa as an antithesis to Europe. He first states Conrad as “one of the great stylists of modern fiction.” [pg.1] He praises Conrad’s talents in writing but believes Conrad’s obvious racism has not been addressed. He later describes in more detail that Conrad’s “methods amount to no more than a steady, ponderous, fake-ritualistic repetition of two antithetical sentences.”
One interpretation of Marlow's relationship to colonialism is that he does not support it. Conrad writes, "They were not enemies, they were not criminals, they were nothing earthly now,-nothing but black shadows of disease and starvation, lying confusedly in the greenish gloom" (p. 27-28). Marlow says this and is stressing that the so-called "savages", or Africans, are being treated and punished like they are criminals or enemies when in fact they never did anything. He observes the slow torture of these people and is disgusted with it. Marlow feels sympathy for the black people being slaved around by the Europeans but doesn't do anything to change it because that is the way things are. One can see the sympathy by the way that he gives a starving black man one of his biscuits. "To tear treasure out of the bowels of the land was their desire, with no moral purpose at the back of it than there is in burglars breaking into a safe" (p. 54). This statement by Marlow conveys that he doesn't believe that the Europeans have a right to be stripping Africa of its riches. He views the Jungles of Africa as almost it's own living, breathing monster.
In “An Image of Africa: Racism in Conrad's Heart of Darkness," Achebe takes notes the ways that Conrad degrades Africans by reducing their religious practices to misconception, belittling their complex geography to just a single mass of jungle, telling them to remain in their place, and taking away their capability of speaking. Achebe criticizes Joseph Conrad for his racist stereotypes towards the people of Africa. Achebe also sensibly labels these stereotypes and shows that Africa is in fact a rich land full of intelligent people who are, in fact, very human.
“ The Marxists hate imperialism and consider it as the highest stage, the peak of capitalism and coincidently Heart of Darkness has been considered as an anti-imperialist work, so the work invites a Marxist approach in itself.” (Sardar) The natives were basically stripped of their agency and were forced under the European influence to do hard labor with the ivory. “This imperial relationship between Europe and the underdeveloped world as defined by Lenin is certainly detectable in the historical setting of Heart of Darkness.” (Sardar) They weren’t given the same opportunities as the others. “European imperialism would suggest that this is a utopia considering they can exploit the African masses for maximum gain and they believe that they bring civilization and light to a dark and savage area…” (Rodarte101litcrit 1) And this is kind of topsy turvy because Marlow dreamed of having a utopia. Now that he has met Mr. Kurtz and has seen, and personally worked with his many wonders that he so powerfully possessed, he’s convinced that what he is doing is right. Marlow was naive and hopeless, and Mr. Kurtz seemed all powerful and glorified. Yet we see through the hands of Mr. Kurtz, power is not to be dealt with people who do not know how to control
By exhibiting the deeds of the Europeans, their portrayal becomes so negative that they become the savages. Conrad clearly is sympathetic to the plight of the Africans, and any racial epithets, if not accepted by progressives of the time, are not meant as attacks directed at the natives. It should be obvious that Conrad is on their side -- or is this "undermined by the mindlessness of its context and the pretty explicit
Heart of Darkness is a story in which racism presents itself so deliberately that, for many, the dilemma of race must be tackled before anything else in the book may be dealt with. Conrad used derogatory, outdated and offensive terminology for devaluation of people’s color as savages. This use of language disturbs many readers who read this book.
Achebe, Chinua. "An Image of Africa: Racism in Conrad's Heart of Darkness." Heart of Darkness: An Authoritative Text, Backgrounds and Sources, Essays in Criticism. 3rd ed. Ed. Robert Kimbrough. New York: W.W. Norton, 1988. 251-262.