Citation: Iwuji, U.O. & Ogbedeto, C.C. (2025). Literature and Clairvoyance: A Psychoanalytic Study of Kelechi Ngwaba’s The Generations. Tasambo Journal of Language, Literature, and Culture, 4(2), 195-201. www.doi.org/10.36349/tjllc.2025.v04i02.021.
LITERATURE AND
CLAIRVOYANCE: A PSYCHOANALYTIC STUDY OF KELECHI NGWABA’S THE GENERATIONS
By
Dr. Ugochukwu Ogechi Iwuji
Department of Humanities, Federal Polytechnic Nekede
Imo State, Nigeria,
ugoiwuji@gmail.com, uiwuji@fpno.edu.ng,
+2348068781712
and
Dr. Chimeziri C. Ogbedeto
Department of Humanities, Federal Polytechnic Nekede
Imo State, Nigeria,
chimeziriogbedeto@gmail.com, cogbedeto@fpno.edu.ng,
+2348103480313
Abstract
This paper interrogates the perennial idea of literature associated
with clairvoyance and the writer himself as a prophet of some sort. Literature,
an artistic representation of society and its heritage, has for ages served as
a repository of generational values and ethical code. While it delights and
instructs, literature has essentially broken paths for humanity and rightfully
predicted what may likely happen in the future. The writer is a troubadour,
teacher and clairvoyant of his generation. The paper deploys the theoretical
instrument of Psychoanalysis to interrogate the relationship between literature
and clairvoyance in Kelechi Ngwaba’s The Generations, drawing from the
activities of the major characters in the historical play, which phenomenally
covers four generations. The methodology used in the study is qualitative,
involving aspects of characterization and plot of the novel. In addition, relevant
excerpts from critical works are used to underpin the thesis of the discourse.
The major finding of the research is hinged on the reinforcement of literature
as a veritable tool for predicting what lies ahead for humanity (clairvoyance)
and, of course, the artist as a “prophet”.
Keywords: Literature,
Clairvoyance, Psychoanalysis, Humanity, Characterization, Plot
Introduction
I
would be quite satisfied if my novels (especially those I set in the past) did
no more than teach my readers that their past – with all its imperfections –
was not one long night of savagery from which the first Europeans acting on
God’s behalf delivered them.
Since a teacher
instructs, guides and trains, the position of Achebe in the foregoing is to
interrogate the idea of the Whiteman’s civilization as one supreme process that
liberated Africans, who, after all had an established culture. In this sense,
the tone of the excerpt is corrective and instructive.
The writer as a
minstrel and even a clairvoyant, finds expression in Ojaide (2010, p. 9) where
the persona essentially sees himself as the messenger of the muse: “When the
muse gives the minstrel a nod/ no bead ever competes with his diamond.” Iwuji
(2024, p. 88) avers that the muse that inspires the artist to sing his art and
also speak to his people is divine.
Okoh (2008, p. 3)
states that literature provides “us with the knowledge regarding the wonder of
the world, the physical, psychological, religious and cultural canvas of man.”
This underpins the universality of literature. It underscores the relationship between
literature and clairvoyance in its capacity to make psychological permutations
and prognosis. The knowledge literature provides is what makes humanity “more
sensitive to our world” (Okoh, 2008, p. 3)
This study
essentially uses Kelechi Ngwaba’s The
Generations to illustrate how literature exudes forms of clairvoyance. By
so doing, aspects of the plot and characterization are explored. Central to the
paper is the Freudian superego, which fights hard to repress the id of the
protagonist of the story, Enyinna Patrick Oyelowe. It is also the superego that
inspires his father, Mazi Oyelowe, to send Enyinna, his son, to school: “He must
learn the magic of the whiteman” (p. 7). The statement is made in 1929 at the
birth of Enyinna, the protagonist of the novel. Oyelowe foresees the white man’s
ways as dictating the future of the colonial and postcolonial epochs of
Nigeria.
This paper is
predicated on the theory of Psychoanalysis as propounded by Sigmund Freud (1856
- 1939), the Austrian Psychologist. For Baker (2012:23), “Psychoanalysis can be
understood to be a historical universal account of subjectivity marking the
psychic process of mankind across history.” At the core of the subjectivist
approach is the emotional upswing of the human mind influenced by the content
of a work. This is why Dobie (2012:54) advances that Psychoanalysis
investigates “the workings of the human psyche, its formation, its organisation
and its maladies.” If literature reflects the complexities of human life and
condition, then Psychoanalysis comes as an important critical framework that interrogates
the nexus between the literary work and the mind that consumes it. The
tripartite psyche of the id, ego, and superego lucidly describes the
relationship between the conscious and unconscious mind. The id is the
impulsive part of the psyche that directly responds to instincts (Abrams and
Harpham, 2012). It demands immediate satisfaction and is not affected by logic
or reasoning. A good instance occurs when a child is thirsty and is pushed to
get the water bottle closer to him when it is not his. The ego deals with
reality as it guides the id in socially acceptable ways of satisfying needs. In
this light, a thirsty child will be influenced by the ego not to take the
nearest water that is not his, but rather take the pain of locating his own,
however far it may be. Meanwhile, the superego consists of the conscience and
ideal self, which checks the ego and in an event it gives in to the primal
demands of the id (Jackson, 2000). It may thus be adduced that the superego is
the ultimate domain of morality.
Literature, Clairvoyance and the Freudian Superego in
Ngwaba’s The Generations
Kelechi Ngwaba’s The Generations provides an instructive
site for interrogating the intersection of literature, clairvoyance and the
Freudian superego. Adeoti (2015, p. 3) states thus:
In
literature, the writer is endowed with unseen binoculars in addition to the
natural eyes through which s/he sees far into the horizon of the past, the
present and the future of the society. The writer sees aberrations of social
norms and creatively addresses it. Sometimes in his perception of the direction
in which the affairs of the state is heading, s/he in overt or covert tones,
offers criticism. But s/he may point out alternatives which may involve reform
or resolution depending his/her ideological preferences.
The “unseen
binoculars” in the foregoing is a metaphor for clairvoyance. The writer,
through his art, expresses correct predictions about the direction of his
society. He is practically like one who has seen the future and relates the
same to the society of the present. Adeoti is therefore right in viewing a
writer as a clairvoyant, having “unseen binoculars in addition to the natural
eyes, through which s/he sees far into…” This way, “Literature then has the
capability of really shaping, influencing and above all, humanizing us” (Okoh,
2008, p. 3).
Kelechi Ngwaba’s
The Generations presents a thrilling narrative spanning across four
generational trajectories. The progenitor of the generation is Mazi Oyelowe,
born in the 19th century. He is the father of Enyinna, the protagonist of the
novel. Presented as an old man in the story, Mazi Oyelowe is a petty trader who
sells cocoyam. He lives in his Mbutu village and cycles to Aba to sell his
goods. He is a proponent of Western civilization, having seen some good aspects
of colonialism – including schools, hospitals, churches, and roads. In one of
his reminiscences, he argues: “Should the white men really leave… If they leave
who will develop our land? See how Aba is developing. Who will build schools,
churches and clinics for our people” (p. 4). Oyelowe is obviously
pro-civilization, having, perhaps, lived through the pre-colonial era. Mazi
Oyelowe, however, has four girls and is well into his old age. His day of joy
comes in 1929 when Enyinna is born. That day, he names the baby boy Enyinna,
“for he will be more of a friend than a son” (p. 5). Mazi Oyelowe does not live
long, however, to see his boy grow, as he dies of asthmatic complications that
had troubled him for over twenty years. It is remarkable that Oyelowe has a
developed superego; hence, he realizes early that Enyinna has to go to school
to learn “the magic of the whiteman” (p. 19), which may include finding a
solution to the hereditary cough that killed his forebears.
Nwaanyidiya,
Enyinna’s mother, also has a developed superego, which leads her to actualise
the dream of her husband for Enyinna: “Do not worry, Mazi. Enyinna will go to
the best school in the land if God gives me life. I do not mind wearing only
one wrapper provided he goes to school” (p. 9). Mazi Oyelowe and his wife are
clairvoyants who foresee the future because their son, Enyinna, whom they send
to school, would in future not only be their pride, but that of the entire
community.
It is noteworthy
that Nwaanyidiya does not succumb to the pressures of the id to marry her
husband’s brother, who tags his marrying her as a condition for assisting
Enyinna in school. Rather, she complains to her children: “My children, for a
long time now Mazi Nkwobia has been disturbing me about marrying him. He says
that is the only condition in which he can give me money to train Enyinna” (p. 60).
Nwaanyidiya knows Nkwobia quite well to realise he is only lusting after her,
and not to genuinely help in Enyinna’s education. She gets even more determined
to fulfil her promise of training Enyinna in school. She also draws strength
from her children’s encouragement and assistance.
By dint of hard
work, Enyinna completes his primary school at his Mbutu village and proceeds to
Onitsha for his secondary education. It is in the secondary school that he
makes a good choice of giving serious attention to his studies. His superego
leads him to understand that only hard work could make him successful in
school. It is in the secondary school that he meets Evans, a European
schoolmate who assists him financially because Enyinna helps him academically.
It is remarkable that Enyinna continues with his single-minded devotion to his
strides at the University of Ibadan, where he studies History. He aims to
acquire a first-class degree so as to be retained by the University. In the
end, he narrowly misses the first-class grade but comes out as the best
graduating student in his department and faculty. He is offered a letter of
employment in the Department of History. He marries Josephine, his
undergraduate girlfriend, a well-behaved girl from Okigwe who would play a
pivotal role in his life. Josephine gives birth to a male child, Obinna.
While in the
employ of the University of Ibadan, Enyinna still has a robust superego. “His
intention was to run his Masters and Doctorate before returning to the
department” (p. 137). So in 1957, Enyinna and his young family travel to the
University of Leeds, where he is admitted for a Master’s degree. After the
degree, he proceeds to the University of Brunswick, Canada, for his Doctorate.
The choice Enyinna makes in acquiring good education shows a man with a strong
superego. He not only fulfils his father’s dying wish of going to school, but
also prepares for a great and prosperous future in public service. Indeed,
three years after his departure from Nigeria, “the Union Jack fell and Nigeria
became an independent nation with much hope for a bright and prosperous future”
(p. 139). Soon after defending his Doctorate, Enyinna gets a letter from the
Nigerian government to be a minister.
Enyinna’s foray
into politics turns him into a different personality. His superego suddenly
weakens and gives way to an overarching id that drives him to make poor
choices. Nothing shows this better than what plays out after his assumption of
duties as Minister of Special Duties. At first, “the whole idea was selfless
service” (p. 146). So, having come to terms with the stark reality of the
democratic principles in Nigeria:
He had
tried to protest but was warned on the consequence of changing the status quo.
Since he was not courageous enough to quit he had no choice than to join the
train. He decided to accumulate as much as possible for himself and his family.
At a point, he even began to see it as God given opportunity for him and his
family. Form the way the government was being run Enyinna knew that the masses
had no hope for now. He knows that the Nigerian journey commenced in 1960 will
take long to become a successful one. He saw a society where a few would be
rich and many others poor. He noticed the new wind of competition among
government big wigs. The competition was on who would be the richest. So
together they all settled down and like mosquitoes inserted their proboscis
into the national wealth and sucked tiny flecks of the people’ wealth without
thinking that one day it would affect the people’s health (p. 146).
The foregoing is a
powerful political commentary on the country of Nigeria. It is also a
blistering psychoanalytic prognosis of the Nigerian situation from independence
to date. Symbolically, this is a testament to the role of a literary artist as
a clairvoyant – he sees the future and forewarns his people. Enyinna is a
typical Nigerian politician with great educational and moral credentials, but
who suddenly lacks the superego of patriotism and the courage to resist
corruption and self-enrichment in the service of his fatherland. Unable to
protest the situation by resignation or courageous resistance, a typical
Nigerian politician sees leadership as a means of acquiring wealth for himself
and his fourth generation. The simile in the excerpt is telling – the political
elite are “like mosquitoes” inserting their proboscis into the commonwealth of
the people. It is noteworthy that this corrupt act only impoverishes the health
of the people as time goes on.
It is striking
that the id of the ruling class leads them to sexual promiscuity. Enyinna, like
his peers, keeps a harem of women for his illicit affairs. He even makes his
office a rendezvous for his escapades. For instance, Stella, one of his
girlfriends, enters freely into his office for a romp. This new attitude
worries Josephine, Enyinna’s wife, who has “heard of her husband’s numerous
affairs with women in the office” (p. 149). She is also troubled by “her
husband’s engagement in bribes and kickbacks” (p. 149). Josephine is not
particularly excited about the new wealth and influence of her husband. She has
a strong superego; hence, she prefers they “remained one young struggling
family in the university” (p. 149). It is ironic that Josephine “had seen
wealth but not much happiness largely due to the way the wealth was derived.”
This is a pointer that her superego is quite active and robust. She even
wonders how her husband, who is from a poor home, has suddenly become “selfish
especially to the less privileged” (p. 150). She further reflects thus:
He had
completely forgotten his past and drawn a line between himself and poverty. The
line was so thick that he now cared less for the poor. He has done nothing to
elevate the infrastructural level of Mbutu. There were still no tarred roads
nor pipe-borne water talkless of electricity. She has persuaded him so many
times but he rather helped his family members and his in-laws only (p. 150).
The excerpt is
replete with ironies. Enyinna, the son of a poor trader in rural Mbutu, whose
education was threatened by financial crisis, suddenly becomes selfish and
impervious to the plight of the masses. He is typical of most African
politicians who are not bothered by the grim condition of the common man. They
are only attentive to members of their immediate family, while the living
condition of the greater majority deteriorates. Enyinna only helps his mother
and his in-laws. Ironically, rural folks at Mbutu do not receive his attention,
and do not matter to him.
A writer of
fiction uses characterisation to realise the thematic thrust of his work.
Josephine is essentially a character in Ngwaba’s The Generation, whose prediction of the future is remarkable. She literally
plays the role of clairvoyant. In Achebe’s A
Man of the People, Odili, the narrator, tells of a military coup that
happens at the end of the bloody election where Chief the Honourable M. A.
Nanga and his party claim victory. At the release of the book, it was not long
before Nigeria witnessed its first coup d’etat.
Like a
clairvoyant, Josephine tells Enyinna of the impending doom that would befall
the nation, having understudied the endemic corruption in the system:
Darling,
I have a feeling that this government will soon crumble the way it is going and
I want you to stop involving yourself in all these bribes and kickbacks and
instead endear yourself to your people before it is too late (p. 151).
Writers are the
philosophers and seers of the society. They bring the power of logic into play
in determining the direction of a society. Adeoti (2015, p. 3) sees a writer as
possessing “unseen binoculars through which he sees the future of a society.” In
the foregoing, Josephine speaks like a clairvoyant to a husband irredeemably enmeshed
in systemic corruption, hence, he is unable to believe her. Josephine sees a
system that is hinged on corruption as unsustainable. She predicts a bleak
future for the young government due to the tide of corruption booming in the
seat of power. Expectedly, Enyinna downplays the prognosis of his wife.
Dismissively, he tells her that his “clique will rule Nigeria for a long time
to come and I cannot afford to be left out.” (p. 151). Enyinna symbolises a
typical Nigerian political appointee who does not want a corrupt system to end
since they are the prime beneficiaries. Equally contained in the message of
Josephine is the need for Enyinna to endear “himself to his people… before it
is too late.” Having estranged himself from the people by not allowing democratic
dividends to trickle to them, Enyinna is tacitly reprimanded by his wife, while
allowing him to make amends. For instance, he could use his office to site developmental
projects in his hometown of Mbutu and environs, but he refuses to do so.
Surprisingly, Enyinna pays no heed to his wife’s advice, same way William Shakespeare’s
Julius Caesar does not listen to his wife’s counsel not to go to the Capitol,
where he is eventually murdered by rebellious allies. It bears stating that
Josephine’s prognosis is a direct satire of a system where the voice of the
female folk is silenced at will by the patriarchy.
True to the
prediction of Josephine, the first republic government crumbled soon afterwards
in the wake of a military coup. Enyinna and his family consequently flee
Nigeria. He is lucky not to have been caught by the young revolutionaries who
kill every politician in sight. It is in exile that Obina Enyinna’s son matures
into a man. He seems to have a better-developed superego than his father. Like
his father, however, he takes education as a means of psychological and economic
empowerment. In London, Obinna bags a Master’s degree in Political Science. He
is, however, not happy that all the houses around their compound in the village
are huts except his father’s structure, which is a storey building. Obinna
represents the face of the third generation in Mazi Oyelowe’s lineage.
The action of Enyinna
in not heeding his wife’s counsel costs him a future in politics. Tochi, his
kinsman, sounds out the consensus of the community to him: “The people are not
happy. They feel you have done nothing for them since your romance with the
first republic. They jubilated when you were banned from contesting in the
forthcoming elections” (p. 169).
Obinna proves to
be the opposite of his father when he vies for the senatorial seat of his zone:
“Obinna had hired a tractor to quickly start grading virtually all the roads in
Mbutu. Any road expanded was adorned with red ropes and beautifully coloured
sticks” (p. 173). Though he narrowly loses to the candidate of the New Peace
Party, Obinna still settles all the people who worked for his election. Thus,
the “people of Mbutu were proud of him and somehow he knew he would have served
the people well (p. 179). He also completes the road grading projects, much to
the chagrin of his father, who feels they ought to be abandoned. Josephine is
“overjoyed that, unlike her husband, her son was ruled by his conscience and
wondered why she had not noticed these traits ever since” (p. 180).
When he later becomes
the Minister of Industries under the government of Alh. Dan Shehu, Obinna, is
reputed as one of the best ministers of the government who “played the kind of
politics that endeared him to the state and country at large” (p. 196). Mazi
Tochi testifies that the excellent stewardship of Obinna while in government
was “instrumental to his being elected governor” (p. 196). The governorship,
however, does not last long as the army strikes again, toppling the civilian
government. In the process of running to exile, both Enyinna and his son,
Obinna, die in a car crash. However, the good deeds of Obinna pave way for his
only child, Ozioma, an educated lady in her twenties who is approached to
represent her people at the National Assembly at the dawn of a new civilian
regime.
Conclusion
Kelechi Ngwaba’s The Generations is a
typical political satire that captures the story of Nigeria from independence
to the early 21st century. It reflects the perennial upheavals and political
crises that have precipitated military coups in Nigeria. Four generations of
the family of Oyelowe are presented to further illustrate the political
trajectory of Nigeria. There is Mazi Oyelowe, a petty trader born in the 19th
century, who literally “saw” tomorrow. He ensures his son Enyinna, born in
1929, is educated. Even though he leaves little amount of money for Enyinna,
the vision is nurtured and actualised by Nwaanyidiya, his wife. There are
various instances underpinning literature as an embodiment of clairvoyance in
the novel. Mazi Oyelowe foresees education as the future of the colonised
world. Indeed, by virtue of education, Enyinna, the symbol of the second
generation, is appointed minister in the First Republic of Nigeria. Enyinna
lacks the courage to rise above bribery and corruption, which is the norm in the
government. He is overrun by his id, which does not allow him to hear the voice
of reason. Also, Josephine, Enyinna’s wife, foresees the sudden end of the
corruption-ridden government, urging her husband to endear himself to his
people by bringing development home. This warning goes unheeded, and soon
afterwards the government collapses. The third and fourth generations of the
Oyelowe family, represented by Obinna and Ozioma respectively, seem to have
robust superego which make them act like people with conscience. Obinna’s
exploits as a people’s politician are well known in the novel. Upon the demise
of Obinna and his father, the people seek the consent of Josephine to allow
Ozioma to run for the House of Representatives, having been projected to behave
like his father, Obinna.
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