Achebe the Orator. The Art of Persuasion in Chinua Achebe's by Chinwe Christiana Okechukwu PDF

By Chinwe Christiana Okechukwu

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The author could have made the speaker say that the gods and the dead fathers are angry or crying, but he chooses weeping. When someone is weeping, that person is doing more than crying. There is intense agony associated with weeping, and the personification here drives this intensity home because these gods are abstract, while the dead fathers are, of course, dead and whatever could make them weep must be really serious. 41 But the orator is careful not to dwell too long on pathos as his means ofpersuasion.

Definitely, 28 Achebe the Orator there is what Mikhail Bahktin terms a "we-experience"34 in the content of Ezeugo's oratory. 35 The fact that the audience had the same experiences dictates that the audience's responses to events would be the same. Therefore, Ogbuefi Ezeugo, as the orator, is at liberty to take much for granted and to expect his audience to supply the right premise for his rhetorical enthymemes. The oratory taken from page 8 of the novel exposes all these about the audience and the orator.

In the eyes of the Umuofians, the church building is the house of the white man's God, and by the white man's faith, this God lives in that church. Therefore, burning the church is like desecrating the white man's God. By the same logic, the egwugwu houses the ancestral spirit of the town. To unmask the egwugwu is to desecrate the house of the people's gods. Every person in this culture has a personal god, chi, including the desecrated ancestral spirit. Achebe's discussion of the importance of chi to an Igbo person, in his essay "Chi in Igbo Cosmology," makes clear the relationship of a person and his or her chi and why it was calamitous for the Christians to have desecrated an egwugwu.

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Achebe the Orator. The Art of Persuasion in Chinua Achebe's Novels by Chinwe Christiana Okechukwu

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