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dc.contributor.advisorStrauss, H. J.
dc.contributor.advisorBrooks, M.
dc.contributor.authorPretorius, Marilize
dc.date.accessioned2015-11-25T10:43:15Z
dc.date.available2015-11-25T10:43:15Z
dc.date.issued2014-07
dc.identifier.urihttp://hdl.handle.net/11660/1917
dc.description.abstractEnglish: This thesis investigates the effects of globalisation on identity formation and how this specifically impacts on the ability of the intellectual to function in Nigerian society as presented in three contemporary Nigerian novels. Chris Abani’s Graceland (2004), Chimamanda Ngozi Adichie’s Half of a Yellow Sun (2006) and Sefi Atta’s Everything Good Will Come (2006) are examined in terms of the Afropolitan and Afrotransnational identities that Nigerians develop through their encounters with and participation in the globalising processes, namely through circulation and transformation (Ashcroft, 2009). These identities correlate with the extent to which intellectuals are able to address the right audience with a message relevant to their context and concerns and delivering this message effectively so as to affect a positive change in society as required by Said (1994). The degree to which intellectuals fulfil these three requirements determines whether they are labelled academics or vernacular intellectuals. The former consists of those intellectuals who exhibit an Afropolitan identity which often causes them to use predominantly western concepts and perspectives to define and explain African problems. They also seldom go beyond discussing and theorising the causes and effects of problems in Africa. Even when they are able to come up with solutions, they rarely translate this into practical intellectual activity with others. On the other hand, vernacular intellectuals exhibit Afrotransnational identities. Afrotransnational refers to the unique African expression of transnationalism that Africans, and specifically Nigerians in this case, develop as they consume and transform global products and ideas within the local. This enable intellectuals to draw from both western and African knowledge, perspectives and practices and combine them in a manner that allows them to work towards finding solutions for African problems. Vernacular intellectuals are also able to meaningfully engage a wider audience in a manner that mobilises them to take action that subverts and resists oppression. The Nigerian context with its militarypowered dictators complicates the function of the intellectual as they disallow active participation by members of society in the public sphere. Intellectuals, and indeed all member of society, are consequently forced to either remain silent in the face of injustice and oppression, making them complicit; taking revolutionary action in speaking the truth to power, which puts their lives at risk; or finding alternative ways of resisting oppression. Functioning as vernacular intellectuals is further complicated for women in Nigeria. Like their male counterparts, they too have to fulfil all three Said’s (1994) requirements and have to overcome the effects of dewomanisation (Sofola, 1998) which renders them unable to effectively engage with women’s issues in Nigeria due to their western education. The development of an Afrotransnational identity enables them to combine the knowledge and practices from both sides of the urban and rural divide to address women’s issues. Women also have particular challenges in negotiating this divide between the urban, modern and rural, traditional spaces in Nigeria. Patriarchal society still imposes certain limitations on women’s role in the home and society which affects the extent to which they are allowed to function as vernacular intellectuals. Women can find ways of liberating themselves from the limitations of motherhood and the kitchen by using these to their own advantage, but the use of customary law alongside civil law still disempowers women to a large extent in Nigeria. It is imperative that men and women collaborate in allowing women the freedom to function as intellectuals in both the public and private spheres.en_ZA
dc.description.abstractAfrikaans: Hierdie tesis ondersoek die invloed van globalisering op die vorming van identiteit en die impak wat dit het op die vermoë van die intellektueel om te funksioneer in die Nigeriese samelewing, soos voorgestel in drie kontemporêre Nigeriese boeke. Chris Abani se Graceland (2004), Chimamanda Ngozi Adichie se Half of a Yellow Sun (2006) en Sefi Atta se Everything Good Will Come (2006) word ondersoek in terme van die Afropolitaanse en Afro-transnasionalistiese identiteit wat Nigeriërs ontwikkel deur hulle ontmoetings met en deelname in die globaliseringsproses wat deur middel van sirkulasie en transformasie geskied. Albei hierdie identiteite is bepalende faktore om die intellektueel in staat te stel om die mees geskikte gehoor te teiken met ‘n relevante boodskap wat ‘n positiewe impak op die samelewing het, soos beskryf deur Said (1994). Die graad waartoe die intellektueel aan hierdie vereistes kan voldoen bepaal of hulle dan as ‘n akademikus of “vernacular intellectual” geklassifiseer word. Die eerste kategorie bestaan uit intellektueles met Afropolitaanse identiteite wat lei tot ‘n groter geneigdheid om Westerse konsepte en perspektiewe aan te wend om probleme in Afrika te definieer en te verduidelik. Hierdie individue stagneer dikwels in die proses van bespreking en teoretisering van problematiese kwessies waarmee daar in Afrika geworstel word. Selfs in die gevalle wanneer dit by probleemoplossing kom, omskep hulle dit selde in praktiese intellektuele aktiwiteite. Aan die anderkant openbaar “vernacular intellectuals” Afro-transnasionalistiese identiteite. Dit verwys na die unieke uiting wat mense in Afrika, spesifiek Nigeriërs in dié geval, gee aan transnasionalisme wat ontwikkel wanneer hulle globale produkte en idees binne die plaaslike gebruik en transformeer. Afronasionalistiese identiteite stel “vernacular intellectuals” in staat om te put uit kennis wat afkomstig is uit beide die Westerse wêreld en Afrika, om sodoende oplossings vir die vraagstukke in Afrika te vind. “Vernacular intellectuals” spreek ook tot ‘n groter gehoor op só ‘n wyse wat hulle motiveer om oor te gaan tot aksie wat onderdrukking teenstaan. Die Nigeriese konteks met sy militêre diktators kompliseer die funksie van die intellektueel omdat hulle aktiewe deelname van lede van die samelewing in die publieke sfere verbied. Intellektueles (sowel as Jan Alleman) word dus gedwing tot swye te midde van humanitêre vergrype wat hulle ook aandadig maak aan hierdie onderdrukking, of om alternatiewelik rewolusionêre aksie te neem ter wille van die waarheid, wat lewensgevaarlik 166 ABSTRAK mag wees; óf om alternatiewe maniere van teenstand te vind. Om te funksioneer as ʼn “vernacular intellectual” in Nigerië word verder gekompliseer vir vroue. Soos mans, moet vroulike intellektueles ook voldoen aan Said (1994) se vereistes en moet die effek van “dewomanisation” (Sofola, 1998), wat tot gevolg het dat hulle nie effektief met vrouens se probleem in Nigerië kan werk nie as gevolg van hulle Westerse opvoeding, teengewerk word. Hulle ontwikkeling van ʼn “Afro-transnasionalistiese” identiteit stel hulle in staat om hul praktiese kennis van beide kante van die landelike/stedelike kontinuum te kombineer. Vroulike intellektueles kom ook voor spesifieke uitdagings te staan wanneer die skeiding tussen stedelike moderne en landelike tradisionele lewensruimtes gemedieer moet word. Patriargale invloede bepaal verder die rol van vroue tuis en in die samelewing en gevolglik die vryheid om as “vernacular intellectuals” op te tree. Vrouens kan maniere vind om hulleself te bevry van die limiete wat moederskap en die kombuis op hulle plaas deur dit tot hulle voordeel te gebruik, maar die gebruik van “customary law” saam met die Westerse reg laat vrouens steeds grotendeels magteloos in Nigerië. Dit is van kardinale belang dat mans en vrouens saamwerk om vrouens meer vryheid te gee om as intellektueles te funksioneer in beide publieke en private sfere.af
dc.language.isoenen_ZA
dc.publisherUniversity of the Free Stateen_ZA
dc.subjectDissertation (M.A. (Language Studies (English))--University of the Free State, 2013en_ZA
dc.subjectAbani, Chrisen_ZA
dc.subjectAdichie, Chimamanda Ngozien_ZA
dc.subjectAtta, Sefien_ZA
dc.subjectNigerian literatue (English) -- History and criticismen_ZA
dc.subjectNigeria -- In literatureen_ZA
dc.subjectNigeria -- Intellectual lifeen_ZA
dc.subjectAfrotransnationalen_ZA
dc.subjectAfropolitanen_ZA
dc.subjectGlobalisationen_ZA
dc.subjectTransnationalen_ZA
dc.subjectIntellectualen_ZA
dc.subjectAcademicen_ZA
dc.subjectVernacular intellectualen_ZA
dc.subjectDewomanisationen_ZA
dc.subjectUrban/rural continuumen_ZA
dc.titleThe transnational intellectual in contemporary Nigerian literatureen_ZA
dc.typeDissertationen_ZA
dc.rights.holderUniversity of the Free Stateen_ZA


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