She is theauthor of several novels namely PurpleHibiscus (2003), Half of a Yellow Sun (2007) and specially Americanah (2013) which is part of thecorpus.
In Americanah (like in most of her literary works) she positionsherself as a freedom fighter in different ways. She is actively involved inafrican and specially in women’s sociopolitical conditions. Americanah like Things Fall Apart is the deconstruction of prejudices Africasuffered from and try to reconstruct an effective integrated society that willinvolve all social and racial groups. It is a narrative involved in a strugglefor an effective social integration; equality of genders, races, cultures andclasses.
It also criticizes many social plights: political instability,corruption, and religious issues. In term of culture, Americanah is full of paradigms (deculturation, assimilation,marginalization, separation and, hybridity); some characters associable with oneor more cultural paradigms. It is clear that both Achebe and Adichie favorcultures’ interaction. However, if the contemporary societies favorglobalization, to what extent intercultural discourses can break the boundariesand create an eventual globalized andintegrated sociopolitical society? To solve such a problem, it is important toanswer the following questions: What is the origin of intercultural discourses?What are the concepts dramatized in the narratives ? How are theintercultural concepts manifested in the selected novels? What are theirinfluences in the advocating of globalization? Is there a need to redefinegender for an eventual globalization ? Is globalization a solution forintercultural clashes and peaceful intercultural coexistence ? The answer ofthese questions is my concern. This research paper aims at exploring the notion ofinterculturality and corollary concepts, specially the concept of hybridity andglobalization. The choice of this topic is related to the idea of globalizationadvocated in this contemporary world. My aim is to wonder whether interculturalglobalization can participate in harmonising the world overthrown by troublesof all kind.
This work will consist in exploring the aspects and limits ofcultures’ interaction and globalization in the advocating of cultures’coexistence and unity. Since Africans interaction with western people startedwhen they first set foot on Africa, this research paper is conducting followingthe theories of Postcolonialism and Intertextuality.The choice of intertextuality is due to the factthat with this theory, literature has no borders like globalization. Formalizedin the 1960’s, intertextuality origin can be traced back to Ferdinand deSaussure and Bakthtin’s works on language. It can be defined as the ability tocombine or create relations among texts. First coined by Kristeva Julia in1966, the term had got several assumptions.
For the prominent scholar Julia Kristeva, “any textis absorption and transformation of another” (The Desire in Language: A Semiotic Approach to Literature and Art;p66). It means that a text is not an isolated entity by an individual; ratherit depends in pre-existing texts. This idea is reinforced by Roland Barthes forwho texts “are new tissue of the past citations. Bits of code, formulae,rhythmic model fragment of social language etc…, pass into the text and areredistributed within it” (”Theory of the Text” in Untying The Text, p39). It clearly appears that text is notautonomous. Since “the orchestrator” is always based on previous texts, theissue of authorship is raised. “The Death of the Author” is an illustrationabout the authorship. Another point I am concerned with is the two termscoined by Pascal Casanova; “intraduction” (the fact for writers to import intheir own language some elements of foreign culture.
), and “extraduction” (thefact for writers to export some elements of their culture in foreign languages.).All these intertextual elements will be useful for this paper. Postcolonialism is the analysis that critics make oncolonization and its aftermaths; which is the basis for understandingpostcolonialism.
Colonization as western cultural imperialism resulted in theobliteration of african cultural heritage. Therefore, after colonizationseveral intellectuals try to reconstruct these lost parts of culture. Thoughthis attempt appears to be impossible, it does create new postcolonialidentities. In fact, people who feels strong attachment to their precolonialculture and negate western influences are called nativist or nationalist andtheir policy is known as ”Nativism or Nationalism” (Critical Theory Today; p423).The subject who thinks the interprise ofreconstruction impossible combine the rest of their precolonial culture withthat of the colonizer. The process is called Hybridization, the fact is Hybridity and the new subject resultingfrom the process is the ”Hybrid”. There is another subject who does not feelat ease in none of the cultures (the culture of colonizer and that of thecolonized). He stays on the fringe of both cultures.
This situation is what HomiBhabha conceptualized as ” Unhomed”. The last subject is the one who decidesto embrace the colonizer’ culture. This subject receives critics from bothsides. His people see him as a renegade and colonizer sees him as proof oftheir presupposed lack of solid culture in africa. Doing so, both societies seehim as different from them; this is ”othering”.In this respect, postcolonialism will enable me tointerprete the new identities resulting from cultures’ interactions sincecolonization.
It will also serve to analyze the impacts of those new identitieson the sociopolitical atmosphere. The ”Colonial Subject” and its perspectivesare the most important points to be developed.