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Ade Coker's Assassination Impact

1) Kambili is beaten severely by her father Papa after he finds her and Jaja looking at a painting of their grandfather Papa-Nnukwu. Kambili suffers internal bleeding and a broken rib and is hospitalized. 2) At the hospital, Kambili's aunt Ifeoma insists that Kambili and Jaja go live with her in Nsukka to escape further abuse, though their mother Mama refuses to acknowledge the severity of the situation. 3) Kambili begins to recover and bonds with a nun tutoring her, pretending to be sick longer so she doesn't have to return home. She learns that through Ifeoma's influence,

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Zaid Alkilani
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0% found this document useful (0 votes)
33 views2 pages

Ade Coker's Assassination Impact

1) Kambili is beaten severely by her father Papa after he finds her and Jaja looking at a painting of their grandfather Papa-Nnukwu. Kambili suffers internal bleeding and a broken rib and is hospitalized. 2) At the hospital, Kambili's aunt Ifeoma insists that Kambili and Jaja go live with her in Nsukka to escape further abuse, though their mother Mama refuses to acknowledge the severity of the situation. 3) Kambili begins to recover and bonds with a nun tutoring her, pretending to be sick longer so she doesn't have to return home. She learns that through Ifeoma's influence,

Uploaded by

Zaid Alkilani
Copyright
© All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
Available Formats
Download as PDF, TXT or read online on Scribd

Chapter 11

Summary and Analysis

One rainy day Ade Coker is assassinated in his home. He receives a package from the Head of State, and when he
opens it at the breakfast table with his family he is blown up. Kambili and Jaja come home that day to find Papa
sobbing on the sofa, looking small and broken. Mama and Jaja comfort him. Later Papa funds Ade’s funeral, buys a
new house for Ade’s family, and gives the Standard staff bonuses and a long leave. Kambili starts having
nightmares about Ade getting blown up, but sometimes in her dreams it is Papa dying in an explosion at a meal, and
she is the daughter at the table with him. The threat against Papa for daring to speak out is very real, as this horrible
assassination proves. Ade Coker is loosely based on the real-life Nigerian journalist Dele Giwa, who was killed by a
package bomb in 1986. With this murder the Head of State proves his potential for brutality and his fear of anything
other than censorship and obedience. Again, though, the Head of State’s violence, which Papa stands against,
mirrors Papa’s own violence meant to enforce obedience within his own household.

In the following weeks Papa looks more weary and unwell. He prays more, and Father Benedict often visits the
house. Soldiers go to one of Papa’s factories, plant dead rats there, and then shut down the factory, claiming
unsanitary conditions. Papa doesn’t check very often that Jaja and Kambili are following their schedules, so they
spend more time talking. The government is afraid to kill Papa because of his powerful connections, but they do at
least send him a message and try to discredit him. Papa’s usually calm demeanor starts to crack, and he turns to his
intense faith for relief. One day when Papa is with Father Benedict, Jaja comes into Kambili’s room and asks to see
the painting of Papa-Nnukwu. Kambili nervously takes it out. Jaja runs his deformed little finger over the painting,
entranced. Kambili joins him in staring at it. They stay there for a long time, longer than they know they should, as
if secretly wanting to confront Papa that day. Jaja has talked back to Papa, but this is the first real moment of
defiance for the children. They don’t even do anything active against Papa, but only refuse to hide their love for
their grandfather. Yet this too is a kind of speaking out for freedom.

Papa comes in and sees the painting. Jaja and Kambili both claim that the painting is theirs, and Papa starts to sway
back and forth in rage. He takes the painting and rips it up. Kambili screams and tries to pick up the pieces. Papa
yells at her and then starts to kick her as she curls up on the floor on top of the pieces of paper. He kicks her with his
metal-buckled shoes, yelling about heathens and Hell, and then strikes her with his belt. Kambili smells Amaka’s
paint on the paper and eventually passes out. This small act of defiance, followed by Jaja and Kambili’s refusal to
feel ashamed of the “sin,” drives Papa into a rage. All his stress and fear about Ade’s death and his factories seems
to break in as well, and he loses control. Kambili turns inward, trying to avoid the realization that the man she loves
and idolizes is beating her almost to death.

Kambili wakes up in the hospital. Mama is there, crying gratefully that Kambili is awake. Kambili’s whole body is
in terrible pain. She hears the doctor saying that she has a broken rib and internal bleeding. Later she sees Papa
crying and calling her his “precious daughter,” and then Papa and Father Benedict praying and giving her extreme
unction. Kambili tells Mama to call Aunty Ifeoma. Mama’s face is puffy from crying, and Kambili suddenly wants
to both hug her and shove her down. Papa again responds to his own violence with tears and tender care. At the
same time, religion still drives him: in case Kambili is about to die, he makes sure that she receives the last rites
from a “spiritual” priest like Father Benedict. Kambili suddenly feels an anger at Mama for submitting to Papa’s
abuse and not protecting her children better. Kambili later wakes up to see Father Amadi leaning over her. She
wonders if she is dreaming. She hears Aunty Ifeoma’s voice, saying that her children could not come because of
school. Ifeoma tells Mama that “this cannot go on”—she must escape before things get worse. Mama protests that
Papa has never done something like this before. Ifeoma firmly declares that Kambili and Jaja will go to Nsukka, at
least until Easter, once Kambili is healed. Eventually their voices fade away. Later Kambili wakes up again, and
Mama tells her that Papa has been at her bedside all night, every night. Kambili looks away.

Mama continues to defend Papa and refuse to see the reality of the situation. Ifeoma, on the other hand, now
understands the full extent of her brother’s abusiveness, and tries to take control. Mama even defends Papa to
Kambili, telling her how he stayed at her bedside, but Kambili doesn’t want to hear this anymore. Something has
been irreparably broken in her relationship with Papa. She can see that for him religious purity is more important
than love for his daughter. Papa picks out a private tutor for Kambili, and she comes to the hospital the following
week. She is a young white nun, but she speaks fluent Igbo, which surprises Kambili. Kambili pretends to recover
more slowly than she actually is, as she doesn’t want to go home. She can tell that her tutor realizes this but doesn’t
say anything. Kambili takes her exams from her hospital bed, and she comes in first in the class. The tutor never gets
a name or becomes an important character, but she is a surprisingly understanding presence in Kambili’s hospital
room, and a hopeful example of a more flexible, caring young, white Catholic in Nigeria. Kambili is no longer
obsessed with getting first in her class to please Papa. Kambili’s class comes to visit her. Chinwe Jideze gives her a
card and talks to her as if they were close friends. Ezinne says that Kambili should stop running off after school
when she comes back. That night Mama tells Kambili that she will be going to Nsukka with Jaja when she is
discharged in two days. Somehow Aunty Ifeoma had convinced Papa. Kambili’s classmates don’t know what
happened to her, but as she has started to engage more with them. They do at least start to talk to her now and accept
her as one of their own. Kambili takes her small freedoms as she can find them, like deciding to stop running away
after school.

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The narrative highlights the absence of effective institutional support through the juxtaposition of Papa's public persona as a respected figure with his private reality as an abusive father. Despite his outward appearance of generosity, such as funding Ade Coker's funeral , there exists no institutional intervention to protect Kambili from his violence, as seen when authorities ignore domestic violence's nuances within privileged circles. This failure is compounded by cultural and social systems that prioritize familial privacy over individual safety, illustrating a systemic incapacity to shield Kambili from abuse and the need for intervention beyond familial restructuring .

Aunty Ifeoma contrasts sharply with Kambili's mother in terms of independence and assertiveness. Ifeoma embodies female agency; she challenges oppressive norms, vocalizes her opposition to Papa’s actions, and actively seeks a safer environment for Kambili and Jaja . In contrast, Kambili's mother remains passive and complicit, often defending Papa and rationalizing his actions . This contrast highlights differing responses to male dominance and underscores a theme of female agency, with Ifeoma serving as a role model for resistance and empowerment, pushing against societal pressures that stifle women's voices .

Religion is central to Papa’s identity, serving both as a moral compass and justification for his authoritarian and abusive behavior. His devout Catholicism dictates his family dynamics, as seen in his violent response to perceived sins such as the painting incident . This religious fervor results in a conflicted character who equates spiritual purity with physical punishment and emotional manipulation. Papa’s belief in religious tenets over the welfare of his family creates a chasm in his relationships, where religious duties overshadow genuine expressions of love and care, straining ties with Kambili and fostering resentment .

Kambili excelling in her exams despite her trauma symbolizes resilience in the face of adversity. It reflects a determination to maintain personal identity and agency in a constrained environment controlled by Papa's expectations. Her academic success serves as a silent rebellion against his influence, emphasizing her capability and inner strength. This act of resilience contributes to her evolving identity, illustrating a broader theme of the struggle for self-realization and autonomy amidst oppressive forces . Despite being confined physically and emotionally, Kambili’s achievement signifies hope and the potential to transcend her circumstances.

Papa's response to Ade Coker's assassination demonstrates his dual approach to power and control: while he condemns the overt brutality of the Head of State by funding Ade's funeral and supporting his family , he simultaneously mirrors this brutality in his private life by enforcing strict obedience and meting out violence within his own household . This duality suggests a complex character who opposes external oppression but simultaneously maintains control through oppressive means, reflecting the themes of power and control both socially and within familial contexts.

The private tutor represents a compassionate and non-judgmental presence in Kambili’s life during her recovery . Though not a central character, the tutor symbolizes the possibility of gentle support and understanding, contrasting with Papa’s authoritative and punitive nature. Her fluent Igbo and empathetic behavior signify openness and acceptance, providing Kambili a semblance of normalcy and respect, which aids her in regaining confidence and articulating her identity amidst challenging circumstances . The tutor’s role highlights the narrative’s advocacy for nurturing over punitive correction in guiding personal growth.

The incident with the painting represents a significant act of defiance and personal awakening for Kambili and Jaja. Their choice to not hide their affection for Papa-Nnukwu and share responsibility for the painting marks a break from Papa’s oppressive control, challenging his authoritarian rule over them with a passive yet powerful act of rebellion . This defiance, although small and indirect, signifies a critical turning point wherein the siblings begin to assert their identities and question the harsh realities of their relationship with their father .

Following the violent incident, Kambili's emotional state becomes one of internal conflict, characterized by a growing realization of the dichotomy between her father's love and cruelty . This leads to her anger at her mother's submissiveness and inaction , contrasting with Aunty Ifeoma’s decisive stance against such abuse . Ifeoma’s intervention helps Kambili recognize the potential for a different kind of life, fostering a nascent sense of independence and a critical view of her parents’ dynamics, catalyzing a crucial shift in her emotional development towards autonomy and self-awareness.

The government's sabotage of Papa's factory by planting dead rats to fabricate unsanitary conditions is a form of manipulative control used to discredit and intimidate dissenters . This act mirrors Papa’s treatment of his family, employing fear and humiliation to maintain authority and silence opposition . Both scenarios utilize deceit and coercion as tools of power, reflecting the broader themes of corrupt leadership and its microcosmic representation within Papa's household. This parallel underscores the pervasive nature of abusive control across different spheres, critiquing institutional and familial oppression alike.

Kambili’s physical recovery from her injuries acts as a metaphor for her emotional and psychological healing process. Her slow recuperation reflects her journey towards self-discovery and gradual empowerment . As she spends time in the hospital, away from Papa’s direct influence, Kambili begins to embrace small freedoms and reconnects emotionally with her peers and family, indicating her transformation. This period of healing signifies the possibility of growth beyond trauma, exploring the theme of transformation through adversity and the importance of supportive environments in fostering personal development .

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