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44 pages 1 hour read

Buchi Emecheta

Second Class Citizen

Fiction | Novel | Adult | Published in 1974

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Themes

The Struggle for Independence Amidst Racism and Misogyny

Adah’s story is beset by hindrances, namely those imposed socially due to her race and gender identity. Though she is intelligent and ambitious, her path in attaining an education and higher standard of living is not straightforward. Emecheta explores the barriers to entry that women and people of color face when trying to develop and grow individually and as families. Initially, Adah is in Nigeria, where race is implicitly relevant under English colonialism. Schools teach predominantly English, and England is seen as the best place to grow up and receive an education. The dominance of English culture in education and employment implies white supremacy, as white culture and learning are regarded as the highest available.

Within Nigeria, colonialism has meshed a series of ethnic groups together under a common identity, Nigerian, even though conflicts exist between groups, such as discrimination against the Igbo people for supposed cannibalism. In Nigeria, Adah is regarded as a “second class citizen,” which is both the title of the work and a repeated phrase throughout the novel, because she is a woman. As Adah phrases it—”though a girl may be counted as one child, to her people a boy was like four children put together” (67). Women are held in much less regard than men. Adah’s use of the word “may” implies that women might be discounted entirely; they will only conditionally be considered actual children, and later on, people.

Adah begins her life at a disadvantage, resigned to always be at the mercy of the men in her life. This patriarchal structuring proves true after Adah’s first taste of pseudo-independence at school, as she must get married in order to have a home to live in. That women cannot live alone reflects a need for patriarchal society to control women and prevent them from expressing and acquiring independence.

Adah manages to find ways around this restriction. Her marriage to Francis is initially based on his quiet nature, though she later finds that this quietness is only a form of submission to his parents. In tricking Francis and his family, Adah is able to go to England, but her worth is still measured by her ability to care for Francis and provide more children., Adah finds that she is still regarded as a second-class citizen in England, now for both her sex and race. Francis explains to her that all people of color are regarded as lower class in England, reflecting the white supremacy inherent in English culture. Despite Nigerian independence, the lasting effect of English imperialism is the view that people of color are “savage” or “backward,” and this prevents Adah and Francis from getting a better apartment or childcare.

Adah struggles to realize her ambition and achieve independence, and is unable to secure better housing or birth control. Though Adah pretends to sound white over the phone with a landlady, the apartment that her and Francis apply for is mysteriously unavailable after the landlady sees that they are Black. Without a husband, Adah would not be a likely candidate for the apartment at all, but even with a husband, she is discriminated against due to her skin color. Adah is not in control of her ability to reproduce. To get birth control, Adah needs Francis’s signature. Francis suffers no consequences for beating Adah, and Adah is left to shoulder the full burden of her children and livelihood.

For Adah to achieve independence, an apartment and a means of regulating her ability to reproduce are necessary. Discrimination against her skin color and sex prevent her from achieving these in England.

The Complexities of Marriage and Raising Children

Adah believes that other people have divergent perceptions of marriage and children from her own. Francis is not a good husband, and he is violent and adversarial, but Adah is aware that not all husbands behave in this way. Likewise, she understands that, though she loves all of her children, and she places the greatest importance on her daughter, Dada. In contrast, many Nigerian parents do not value daughters as much as sons, and many of her neighbors forego parenting in favor of sending their children to foster parents.

The marriage and family structure that Emecheta presents is consistently identified as unusual, with neighbors and other characters leading significantly different lives. Even Adah’s own desires shift from the early part of the novel, in which she would prefer not to get married at all, to the later portions, where she idealizes a better marriage in which she can be content as a housewife. These complex dynamics between husbands and wives, parents and children, and families reveal the spectrum on which marriage and child-raising can exist.

Adah explores her own position relative to other women in the hospital when she has just given birth to Bubu, her third child. The women around her are all in radically different situations than herself; one woman is in a happy marriage with a much older man and another woman is having her first child after 17 years of trying. These two women epitomize the patterns that Adah finds in her discussions with coworkers and in reading novels, and each woman shows a facet of how Adah’s life could be better or worse. The “sleek” woman that Adah meets, who is married to a much older man, feels entirely loved by her husband and his children from a previous marriage. Adah tells her that she is “almost like a princess” because of how lucky she has been (120); the term “princess” suggests that Adah thinks a happy marriage is rare. Until this experience, Adah seems to think that her marriage with Francis is not aberrant, but normal, and it is the happy woman with loving husbands who is rare. This changes when Adah discovers that she needs a dress for her hospital stay; all of the other women have already received dresses from their husbands, and only Francis has failed to meet Adah’s basic needs. Among her neighbors, Adah finds that it is also uncommon for a wife to be the primary earner in a relationship, as most men, including other Nigerian immigrants, work for a living and to support their families, including sending money back to Nigeria.

At the same time, Adah gains a new appreciation for her own children. She thinks of the woman that had to wait 17 years to have a child and “could not imagine the aches and pains” of waiting (121). Though Adah seeks out birth control, she understands that she loves her children, and thinks it would be horrible to not have the children that she has had already. There is also an element of fear in the idea of not having children, as her fertility is part of why Francis’s family values her so highly.

Adah’s experiences in the hospital reframe her understanding of marriage and children, decreasing the value she holds for her relationship, but fortifying her desire to love and provide for her children. By including the hospital episode, Emecheta shows how a bad marriage is not good by virtue of being a marriage, nor are children tokens by which to gain favor with a husband’s family. Adah comes out of the hospital with a better understanding of how terrible Francis is for her and her children, which reflects the lives of many men and women who experience abuse.

The Pull Toward Modernity and the Imperial Center

The novel follows Adah’s journey to the “imperial center,” or the center of the country that colonized her own native country, Nigeria. Nigeria was a colony of England for over a century, and Nigeria attained independence in 1960. A lasting impact of colonialism is that individuals such as Adah feel a draw toward the imperial country due to the instilled belief that the colonizers have superior culture and values. For example, in Nigeria, the lawyer Nweze is praised for having received his education in England, and Francis and Adah both believe that they will have a better education in England as well. There is also industrialization, which, in the novel, is seen as something that has not yet become widespread in Nigeria, but is the norm in England.

When Adah is a child, the adults in Nigeria have no experience with mortgages; with issues like pollution, population, and race; and “what it was to have a family car, or worry about its innards” (15). The use of the term “innards” frames the car, not as a machine, but as a creature, with the organs of an animal. The Nigerian adults go to the wharf to meet Nweze for a “taste of that civilization” (15), which they imagine is superior to themselves and their own culture.

Adah’s pull toward England is clear in her rejection of native Nigerian superstition in favor of Christianity, spread to Nigeria by the English. Adah would laugh about the “doleful grip” that deities like Obushi have on “the minds of her people” (16), simultaneously identifying herself with Nigerians and holding her own beliefs as superior. Her beliefs are Christian, established through her regular references to God and Jesus.

The superstition of the colonizer is established as a formal religion, while the religion of the native population of the colonized country is regarded as superstition. This movement toward Christianity mirrors the trend toward industrialization represented by the family car; in each case, a critical component of the colonized country’s way of life is replaced by the colonizer, which is implicitly seen as superior.

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