Odenigbo Character Analysis

“There are two answers to the things they will teach you about our land: the real answer and the answer you give in school to pass. You must read books and learn both answers. I will give you books, excellent books.” Master stopped to sip his tea. “They will teach you that a white man called Mungo Park discovered River Niger. That is rubbish. Our people fished in the Niger long before Mungo Park’s grandfather was born. But in your exam, write that it was Mungo Park.”

“Of course, of course, but my point is that the only authentic identity for the African is the tribe,” Master said. “I am Nigerian because a white man created Nigeria and gave me that identity. I am black because the white man constructed black to be as different as possible from his white. But I was Igbo before the white man came.”

Ugwu suddenly wished that Master would not touch his mother because her clothes smelled of age and must, and because Master did not know that her back ached and her cocoyam patch always yielded a poor harvest and her chest was indeed on fire when she coughed. What did Master know about anything anyway, since all he did was shout with his friends and drink brandy at night?

She would not let him make her feel that there was something wrong with her. It was her right to be upset, her right to choose not to brush her humiliation aside in the name of overexalted intellectualism, and she would claim that right. “Go.” She gestured toward the door. “Go and play your tennis and don’t come back here.”
She watched him get up and leave. He banged the door. They had never had a quarrel; he had never been impatient with dissent from her as he was with others. Or it may simply be that he humored her and did not think much of her opinions in the first place.

Olanna had wanted to give the scent of his mother’s visit some time to diffuse before telling him she wanted to have a child, and yet here he was, voicing her own desire before she could. She looked at him in wonder. This was love: a string of coincidences that gathered significance and became miracles.

Odenigbo climbed up to the podium waving his Biafran flag: swaths of red, black, and green and, at the center, a luminous half of a yellow sun.
“Biafra is born! We will lead Black Africa! We will live in security! Nobody will ever again attack us! Never again!”

Or she should have told him more: that she regretted betraying Kainene and him but did not regret the act itself. She should have said that it was not a crude revenge, or a scorekeeping, but took on a redemptive significance for her. She should have said the selfishness had liberated her.

She taught them about the Biafran flag. They sat on wooden planks and the weak morning sun streamed into the roofless class as she unfurled Odenigbo’s cloth flag and told them what the symbols meant. Red was the blood of the siblings massacred in the North, black was for mourning them, green was for the prosperity Biafra would have, and, finally, the half of a yellow sun stood for the glorious future.

“There are two answers to the things they will teach you about our land: the real answer and the answer you give in school to pass. You must read books and learn both answers. I will give you books, excellent books.” Master stopped to sip his tea. “They will teach you that a white man called Mungo Park discovered River Niger. That is rubbish. Our people fished in the Niger long before Mungo Park’s grandfather was born. But in your exam, write that it was Mungo Park.”

“Of course, of course, but my point is that the only authentic identity for the African is the tribe,” Master said. “I am Nigerian because a white man created Nigeria and gave me that identity. I am black because the white man constructed black to be as different as possible from his white. But I was Igbo before the white man came.”

Ugwu suddenly wished that Master would not touch his mother because her clothes smelled of age and must, and because Master did not know that her back ached and her cocoyam patch always yielded a poor harvest and her chest was indeed on fire when she coughed. What did Master know about anything anyway, since all he did was shout with his friends and drink brandy at night?

She would not let him make her feel that there was something wrong with her. It was her right to be upset, her right to choose not to brush her humiliation aside in the name of overexalted intellectualism, and she would claim that right. “Go.” She gestured toward the door. “Go and play your tennis and don’t come back here.”
She watched him get up and leave. He banged the door. They had never had a quarrel; he had never been impatient with dissent from her as he was with others. Or it may simply be that he humored her and did not think much of her opinions in the first place.

Olanna had wanted to give the scent of his mother’s visit some time to diffuse before telling him she wanted to have a child, and yet here he was, voicing her own desire before she could. She looked at him in wonder. This was love: a string of coincidences that gathered significance and became miracles.

Odenigbo climbed up to the podium waving his Biafran flag: swaths of red, black, and green and, at the center, a luminous half of a yellow sun.
“Biafra is born! We will lead Black Africa! We will live in security! Nobody will ever again attack us! Never again!”

Or she should have told him more: that she regretted betraying Kainene and him but did not regret the act itself. She should have said that it was not a crude revenge, or a scorekeeping, but took on a redemptive significance for her. She should have said the selfishness had liberated her.

She taught them about the Biafran flag. They sat on wooden planks and the weak morning sun streamed into the roofless class as she unfurled Odenigbo’s cloth flag and told them what the symbols meant. Red was the blood of the siblings massacred in the North, black was for mourning them, green was for the prosperity Biafra would have, and, finally, the half of a yellow sun stood for the glorious future.