Petals of the Blood

Petals of Blood

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                            Today I'm going to write about Neo-Colonialism in Petals of Blood Thinking Activity task given by Yesha Ma'am. 

Neo-colonialism

This study is an analysis of Ngugi wa Thiong’o’s portrayal of neo-colonial elitism and its influence in Kenya in his postcolonial novels, Petals of Blood (1977), Devil on the Cross (1982a) and Matigari (1989). The study employed a content analysis approach where the three novels were read and studied in depth before emerging themes, relating to neo colonial elitism in Kenya, were unpacked. The analysis was informed by two theoretical frameworks, namely the Postcolonial and Marxist literary theories. The Postcolonial theory, as used in this context, deals with literature produced in countries that were once colonies of other countries. This theory assisted in examining the relationship between the colonisers, the British, and the Kenyan elite in the new government. The Marxist literary theory postulates that emancipation of the masses from exploitation, oppression, discrimination and inevitable linkage between the privileged people and the miserable ones can only come from the struggle by the exploited and disadvantaged group. 

The Marxist literary theory assisted in analysing how the masses are trying to defend themselves against their exploiters, the ruling elite. An example is how the ex-freedom fighter, Matigari, mobilises the workers and the masses in the search for truth and justice in Kenya, which leads to the wrath of the Government. The findings of this study show that the most persistent concern of Ngugi’s literary work is exploitation generated by colonial injustice and perpetuated through unaltered colonial structures and policies. There is a complex linkage between colonial exploitation and violations of the rights of the masses in postcolonial Kenya. Furthermore, the study revealed that there is a continuous struggle for freedom from the ruling elite by the masses. Finally, the study concluded by indicating the possibility of a new political revolution that will bring a new Kenya.

The novels, Petals of blood (1977), Devil on the Cross (1982a) and Matigari (1989), posit a message that the neo-colonial Kenyan society is mainly dominated by the local elite, whose actions and conduct bring about social and political changes that further the exploitation of the disadvantaged group, the masses. The change of Ilmorog from a primitive to industrial town is a good example that has brought about the exploitation of the masses. Because of the change, the families are breaking out (Munira’s family), lack of employment (Abdulla unable to find employment) and the degradation of rural people who become destitute and beggars (Wangari and Karega respectively). Furthermore, the change in Ilmorog also brings change in labour and the values of its citizens. Wanja becomes a prostitute, which represents people’s immoral values. 

Wanja cannot sustain herself through small business enterprises as before because the rich, like the Kimerias, Chuis and the Mzigos, have erected big enterprise structures against which the small shops cannot compete. The change that has come to Ilmorog has been initiated by the big businessmen who are the owners of the big shops and estate structures which bring a great deal of money in their pockets. In this case, the poor are employed by the elite as cheap labour. The social and political changes assist the ruling elite to enrich themselves from the labour and sweat of the masses. The ruling elite use the authority and power bestowed on them to run their own personal affairs, and in that way obtain more riches. All their political utterances are directed at corruption, exploitation and blackmail as indicated by Kihaahu when he presents his speech at the Devils’Feast: I hardly need to tell you that after two years, the millions that I did invest in the election campaign had yielded quite a tidy sum. And, you will note, I had not shed a drop of sweat in that sum of money. All my money came from the very people who had voted for me. 

How, one may ask, it was their tax that would go to pay the money borrowed from foreign banks. (Ngugi, 1982a, p. 116)Kihaahu’s statement shows how the members of the political elite grab the political power, that they have received from the colonisers, for their own interests and how they use their political offices for their personal benefit. Like all competitors who gathered at the cave, Kihaahu is a member of the local elite and believes in the ideology of modern theft and robbery. Ngugi’s neo-colonial elitism story is a direct consequence of the colonial influence. During colonialism, the Europeans trained the local bourgeoisie according to the basic principles of modern capitalism which, according to Ngugi, teaches that “the sweat of the workers are the wellsprings of wealth”(Ngugi, 1982a, p. 79). In Devil on the Cross, Ngugi remarks that “Today money is the ruler of all industry and commerce. Money is the field marshal of all forces of theft and robbery on earth. Money is supreme and money rules the world” (Ngugi, 1982a, p. 173). The speeches of the thieves and robbers at the cave are testimonies to the above statement.