CHAPTER ONE

GENERAL INTRODUCTION

1.0 Introduction

This chapter predominantly provides adequate contextual information like the

Background to the study, statement of the research problem, aim and objectives of the study,

justification of the study, scope and delimitation of the study, methodology, and lastly conclusion

which were employed for the study. It's through this we tend to understand the nuances

surrounding Sefi Atta's Everything Good Will Come as a womanist text.

1. 1 Background to the Study

It is now a popular opinion that literature does not spring out from nothing. It is a product

of certain forces in the society which tends to determine the writer’s imagination. In other words,

social forces influence the thematic preoccupation of most literary works. Others prefer to think

of Literature as conveying abstract, universal truths. That is why it is usually defined as a mirror

of life. It is, therefore, not out of place to assert that literature is shaped by situations or

circumstances which take place in a given society.

The reflection of the prevailing cultural and religious atmosphere of the playwright’s

environment, suggests that literature is not a product that springs from a vacuum but a product

that stems from predominant social, economic, political and religious climate of a given society

at a particular point in time. In his writings, Ngũgĩ (1987) views Womanism as generally a
1
movement that emphasizes the unique struggles and perspectives of Black women, addressing

issues of race, class, and gender in a holistic manner. It is often seen as a response to what some

perceive as the limitations of mainstream feminism, particularly the failure to adequately address

the intersecting realities that women of color face. In this context, Ngũgĩ's views can be aligned

with the broader themes of womanism, as he advocates for the empowerment of women within

the framework of African culture and resistance against colonial and neocolonial forces. He

stresses the importance of understanding the specific cultural and historical contexts of African

women, recognizing their vital roles in the struggles for independence and social justice.

Literature, according to Aristotle in Ahmad and Amal (1998), is not the photographic

reproduction of life in all its totality. It is the representation of selected events and characters

necessary in a coherent action for the realization of artist’s purpose. The artist even exalts,

idealizes and imaginatively recreates a world which has its own meaning and beauty.

Consequently, Man is a mimetic being and that he creates art to reflect his reality. In

addition, Plato and Aristotle agreed that the relationship between art and social reality continued

through successive ages but was not theorized into a critical approach till the advent of the

Nineteenth Century at the hand of Madame de Stael (1766-1817), the French woman writer who

proclaimed through her book, Literature in its Relationship with Social Institutions, that literature

cannot be studied or appreciated in isolation from social reality. Berthoff (1981) remarks thus:

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 …literature itself has its own purpose and determinants… never
wholly autonomous it draws its prime motives from deep within the
common culture, the life experience of its producers in their time…
but it never speaks for the totality of that culture.

Notably, arts, which literature is an integral part of, and the society which produces it have

strong connection which cannot be automatically disassociated. The elements of fiction are

found in non-fiction. Hence, no work of narration; drama, poetry or prose can be completely for

its mere aesthetic value of beauty and just the purpose of entertainment. Alice Walker’s

fascination for black women from the beginning of her career has made her one of the strong

advocates of black feminism leading to her proposition of the term “womanism” as a standpoint

for black feminism to voice their difference from white feminism in her collection of essays

entitled in Search of Our Mothers’ Gardens (1974). This philosophy came up as a reaction to the

marginalization of colored women in the mainstream of feminist critical theory and politics,

which was caused by feminist focus only on gender oppression. Walker refers to black feminism

as womanism, a term rooted in black folk culture to demonstrate clearly that the very concept of

womanism is shaped by the experiences of being a black woman. She provides a four-part

definition of the term womanist at the beginning of her collections of essays In Search of Our

Mothers’ Gardens (1974):

Womanist. 1. From womanish. (opp of “girlish”, i.e., frivolous,

irresponsible, not serious). A black feminist or feminist of color. From
the black folk expression of mothers to female children, “You acting
womanish” i.e., like a woman…2. Also: A Woman who loves other

3
 women, sexually and / or non-sexually. Appreciates and prefers women’s
culture, women’s emotional flexibility (values tears as natural
counterbalance of laughter), and women’s strength … committed to
survival and wholeness of entire people, male and female… traditionally
universalist. 3. Loves music … loves the spirit. Loves love … Loves
struggles. Loves the folk. Loves herself. Regardless. 4. Womanist is to
feminist as purple to lavender (Walker, 1984).

Womanism celebrates the ideals of black life and at the same time gives a balanced

presentation of black womanhood and black gendered struggles. The philosophy of womanism

supports inclusiveness rather than exclusiveness, even in matters related to their various

afflictions which made them suffer for generations- racial, class or gender discriminations. This

political and critical framework of womanism stemmed from the desire to take up gender issues

without turning against men and to foster bonds between men and women. In comparing the

relationship between womanism and feminism to that between purple and lavender, Walker says

that both have certain similar features but are undisputedly different.

Womanism, thus, developed as an answer to the exclusionist practices of feminism into a

larger form of political activism and became a tool for the black women to fight and challenge

the policies which marginalized them. In order to build a womanist theory which believed in the

practices of inclusion and support among women, womanism advocated the self-sufficiency and

confidence of women and at the same time emphasized the need for a strong bond among women

which would help and support each other to fight all kinds of oppression. Womanism did not

believe in any kind of power game as it inhibits human growth. Walker in her works

4
demonstrated that women in one way or the other become related to patriarchy when they

subscribe to power games, try to dominate over others by subjugating them which finally lead to

oppressions like racism, sexism, classism, casteism, etc. The solution lies in moving away from

dominating behavior and accepting a broader platform of interaction among women and men.

Womanism, thus, gives importance to the commonality of female experience and the well-being,

survival and wholeness of the entire people.

It is pertinent to know that literature is based on certain situations and contexts. These

situations, contexts or prevailing circumstances are the social realities which influence or

determine the nature of literary works produced by creative writers in a given society. African

writers have been concerned with their society. The social mores and the cultural values have

been of concern with them.

1.2 Statement of the Research Problem

African society as a whole is experiencing a significant increase in the concerns on

women's participation in the society. Thus, Academics are also worried by this issue. It seems as

if something important has disappeared and nothing good has replaced it. This research, by way

of introduction, mention some of the various challenges of traditional African women society

through the novel, which some of them often reveal a stark contrast with contemporary

“subjugation”. The main emphasis on the possible reasons for the present decline is because of

the systemic oppression and marginalization of women in Nigerian society and the struggle for

5
empowerment and independence in the face of deeply entrenched patriarchal norms. Thus,

knowledge about the causes may assist us in our search for solutions. By quoting extensively

from primary text and African authors on the topic, the study provides an in-depth look at

women subjugation and marginalization on how the African novel have aided as social guides in

forestalling women's concerns. The study proceeds on the basic assumptions that:

i. Sefi Atta's Everything Good Will Come is shrouded with the Womanist realities of the

black woman.

ii. Ladies like Enitan maintain their self-understanding, positive self-regard and self-

growth.

iii. Womanism is portrayed and presented from Sefi Atta's ideologies and perceptions as

a Womanist writer.

iv. Via the application of liberal Womanist theory to uncover the suppressed realities in

the Nigerian society with reference to Sefi Atta's, Everything Good Will Come.

1.3. Aim and Objectives of the Study

The aim of the research is to analyze, appraise, and examine the Womanist tendencies inherent in

Sefi Atta's Everything Good Will Come, the specific objectives are to:

i. Observing the different instances as to how Womanist realities reflect in Sefi Atta's
Everything Good Will Come as a Womanist text.

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 ii. Identifying those ladies like Enitan, on maintaining their self-understanding, positive
self-regard and self-growth.

iii. Understanding Womanism in the lite of Sefi Atta's ideologies and perceptions as a
Womanist writer.

iv. Via the application of liberal Womanist theory to uncover the suppressed realities in
the Nigerian society with reference to Sefi Atta's Everything Good Will Come.

1.4. Justification of the Study

Literature is virtually the medium by which writers speak in relation to their

environments, their cultures and even their identities. The literary artist cannot cut himself adrift

from the role that literature plays in postulating the social realities. Atta's Everything Good Will

Come has received a variety of criticisms. In this sense, Sola Owonibe and Olufumilayo Gaji

studied "Identity and the Absent Mother in Atta's Everything Good Will Come" focusing on

identity formation and religion: especially, the interplay between Christianity and indigenous

religious practices. Solomon Adedokun Edebor (2017) in his paper, "Image of the male Gender

in Sefi Atta's Everything Good Will Come" looks at how Atta in her novel has captured the male

characters in an overtly derogatory way. He selects some of the male characters in the novel and

shows how they have been negatively portrayed. This study is important, as it takes a distinct

dimension on Sefi Atta's, Everything Good Will Come, which would help in bringing to the fore,

the concept of literature and Womanist realities. It will also make it easy to understand why

writers use literature to reflect social, economic, political and religious happening within their

7
immediate environment. Its relevance is also in relation to English as a means in which the

literary text is written.

1.5. Scope and Delimitation of the Study

The study examines Sefi Atta's, Everything Good Will Come from a Womanist

standpoint. Despite the numerous literary works on the dynamics and contractions of

contemporary issues in African and Nigerian society, the study is delimited to only the primary

text in understanding the human tendencies as it relates to "contemporary issues' from a

Womanist perspective.

1.6 Research Methodology

The research adopts a qualitative approach because it is a text-based analysis set to

explore the Womanist tendencies in the eyes of Sefi Atta. Considering the nature of the study,

textual analysis is applied as an approach to exploring this phenomenon as expressed in the text.

With this, the text Everything Good Will Come serves as the primary source supported by other

critical works, historical and literary materials such as novels and play texts are used as sources

of gathering and collecting information. In addition to these, Web sources relevant to the study

are used in the course of the study. The study applies Womanist theory discourse as a theoretical

tool for analyzing the selected text.

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 CHAPTER TWO

REVIEW OF RELATED LITERATURE AND THEORETICAL FRAMEWORK

2.0 Introduction

The chapter explores the various views about the author's (Sefi Atta) novel Everything

Good Will Come as well as the nuances surrounding the theoretical tool (Womanist Theory). The

reviews offer us an inside into the novel Everything Good Will Come.

2.1 Review of Related Literature

2.2 Reviews on Sefi Atta's Works

Atta's Everything Good Will Come has received a variety of criticisms. In this sense, Sola

Owonibe and Olufumilayo Gaji studied "Identity and the Absent Mother in Atta's Everything

Good Will Come" focusing on identity formation and religion: especially, the interplay between

Christianity and indigenous religious practices. On religion, Owonibe and Gaji reveal that,

Religion plays a major role in the narrative. At different points, as will

be subsequently illustrated, religion provides the motivation and the
impetus for identity formation and characters' development. Postcolonial
Nigeria, as depicted in the narrative, contains different religious
ideologies. For instance, Enitan's mother, Victoria is a very religious
character. Her immersion in charismatic Christianity borders on
psychosis. (113).
The foregoing view shows the religious inclinations in modern Nigeria captured by the

novel where people tend to identify with their religious beliefs and co-worshipers against others.

9
On the absent mother, Owonibe and Gaji state that "...scorned and ignored by Enitan is her

mother. Enitan's return to her mother is the triumph of Ala, earth mother. It is the ultimate

victory for a mother who has been rejected constantly by her daughter. Initially, Enitan and her

mother have a strained relationship. Silence prevails between them" (118). This view indicates

that a mother is important in the life of a child. Therefore, the absence of a mother causes

psychological problems to a child which reunification by the mother and child brings solace to

both. Ayo Kehinde and Joy Ebong Mbipom states that,

The novel captures a passionate and lyrical story through the eyes of
Enitan who narrates the events that bedevil the country, her family,
ambition and self-discovery. The story which is told from a first
person perspective - Enitan's perspective - is a bildungsroman, which
reveals an unbroken growth pattern till Enitan comes of age as a self-
conscious and assertive woman. Enitan's process of growth comes
with self-realization which prompts greater response and reaction to
the activities which go on around her. These processes motivate her
sexuality and individuality. (1972)
Kehinde and Mbipom's view captures the technique that the author uses in weaving her

story. It reveals the protagonists (Enitan) growth, interaction and realization of the socio-political

circumstances around her. By this, she discovers herself and has to be assertive in order to cope

with the dominant male trends and social challenges. This then proves the postcolonial and

feminist direction of the novel. On the other hand, Solomon Adedokun Edebor (2017) in his

paper, "Image of the male Gender in Sefi Atta's Everything Good Will Come" looks at how Atta

in her novel has captured the male characters in an overtly derogatory way. He selects some of
10
the male characters in the novel and shows how they have been negatively portrayed. Such

characters are Sunny and Niyi. Edebor states:

...central to our engagement in this paper is Atta's lucid description of

the harrowing experiences that women are subjected to in the hands of
the macho male, and the responses generated. This is particularly
significant, considering what could be termed 'overtly damaging
portraitures of the male characters' in her narrative. The first and,
perhaps, most prominent male character in the novel is Sunny, a brutal
man who constantly cheats on Arinola, yet behaves piously. When his
debauchery with another woman results in the birth of Debayo, he keeps
the details away from his family for years; when the son Arinola has for
him eventually dies, he accuses Arinola of neglects, particularly for
taking the boy to a church instead of a hospital. (7)
Moreso, Niyi's presentation is revealed by Edebor thus: Niyi represents another

perspective of the macho male who believes in absolute submission of women to men, as well as

separation of duties. He believes the kitchen remains the female sphere, hence refuses to lend a

helping hand to Enitan, claiming 'he was totally inept inside kitchens' (8). These male characters,

Sunny and Niyi, are portrayed as subjugators of women with no sense of remorse. This exposes

men to be possessing animalistic spirit instead of the conscious and loving spirit of humanity.

Alternatively, Aisha Alharbi (2024) in her study of Sefi Atta's Swallow (2010), studied:

"The Unveiling the Depths of the African Woman Experience: An Africana Womanist

Interpretation of Sefi Atta's Swallow". This paper is an attempt to analyze Sefi Atta's novel

Swallow (2010), from an Africana womanist perspective. The objectives contribute to a deeper

11
and more unique understanding of the African woman’s experience. Additionally, it seeks to

challenge the superficial labelling of Sefi Atta as merely a feminist, based on Western standards.

The research adequately demonstrates the key features of African womanism that are effectively

integrated by the female protagonists in Swallow. Based on the research, the traits of these

womanists encompass authenticity, true affiliation via sisterhood, compatibility with males and a

natural aptitude for mothering and caring. This study assesses the African woman’s struggle

against patriarchal oppression and subjugation, aided by the doctrines of African womanism. It's

also highlights on the importance of African womanism as an essential theoretical framework for

evaluating women's experiences and accomplishments in African and African American

literature, using the principles of Africana womanism.

Hence, these critical articles on Atta's Everything Good Will Come have helped in

developing knowledge documents on the novel therefore adding intellectual value to it and

helping scholars and critics to have a better understanding of it and prose fiction in general.

However, these critical articles have not explored all the aspects of the text. For instance, it

dwells mostly on feminism, post colonialism, diasporic experiences and psychosis. Therefore,

there is a gap in the aspect of Womanism which has not been much explored, so this research

will evaluate the selected novel from the Womanist perspective.

12
2.2.1 Conceptual Review on Womanism

As a way to further dissociate themselves from the radical feminists, African-American

women writers look for other terms to better describe their own struggle. Although they do not

want to throw out the advantages feminism has given them, they do not, at the same time, want

to take on the narrowness of the feminist viewpoint. They have tried to form a new vision, a

vision that has been described as holistic rather than narrowly monolithic. Some African-

American women choose “black feminist” as a label to differentiate their ideology from radical

feminists. Still, the “black feminist” label does not satisfy the whole gamut of African-American

women, and, as a result, some totally reject it. Instead of calling themselves “black feminists”,

some African-American women, like Walker, use the term “womanist.”

The term “Womanism”- “centrally located in the socio-historical and linguistic

worldview of black women” (Troutman 104) — was coined by Walker in 1983, and has been

later used and refined by other African-American women writers such as Chikwenye Okonjo

Ogunyemi. Walker in her book, In Search of Our Mothers’ Gardens, provides comprehensive

and inclusive definitions of the word “womanist.” In her multiple definitions of the term

"womanism,” Walker reveals the rationale of why many African-American women prefer the

term “womanism” to “black feminism.” Walker’s definition of the term “womanist” is: A black

feminist or feminist of color…Usually referring to outrageous, audacious, courageous or willful

behavior. Wanting to know more and in greater depth than is considered “good” for one…
13
interchangeable with another black folk expression: “You trying to be grown.” Responsible. In

charge. Serious. (xi). At this point, Walker substitutes the term “womanist” for the other term

that usually describes African-American women, “black feminist.” Walker’s choice of a word

that does not include the word feminist expresses the widespread fear of African-American

women of being associated with any label that contains the word “feminist.”

On the surface, it seems that Walker uses the two terms “womanist” and “black feminist”

as interchangeable. In fact, many African-American women see little difference between the two

terms, because both maintain a common agenda of African-American women's self-definition

and self-determination. As Barbara Omolade points out, “Black feminism is sometimes referred

to as womanism because both are concerned with struggles against sexism and racism by

African-American women who are themselves part of the African-American community's efforts

to achieve equity and liberty” (xx).

However, later in her definition, Walker says, “womanist is to feminist as purple is to

lavender” (xii). This statement creates a number of debates among those who are trying to

construct a similarity between the two terms “womanism” and “black feminism.” While for some

African-American women, Walker’s metaphor itself is yet another indication of the overlapping

of the two terms, for others, such as Tuzyline Jita Allan, “this metaphor is intended as a visual

illustration of the ideological gap between womanism and feminism (“Walker’s Womanist

Gospel” 136).
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 Therefore, while Walker’s definition might appear to others as synonymous with “black

feminism,” the term “womanist” suggests, for Walker herself, otherwise. Walker is very careful

to explain that both terms should not be viewed as having the same meaning. For example,

Walker expresses the insufficiency of any label other than “womanist” to describe African-

American women’s experiences. As she confirms: I dislike having to add a color in order to

become visible, as in black feminist. Womanism gives us a word of our own...Womanist and

Womanism were not popularized to narrow or criticize existing terms, but to shed light.

2.2.2 African Novel and the Womanist perspectives

The notion of gender roles may serve to reinforce inequalities where such roles are

viewed “natural” “as a set of expectation for behaving, thinking and feeling that is based on a

person’s biological sex” (Kilmartin 20). Based on this from time immemorial, men have been

perceived to be breadwinners of families while women have the place of the cooks, helpers of

husbands, trainers of children among others. Seemingly, the kitchen has been deemed, the sole

territory that women are voted to govern by divine ordination. This stereotyped attitude towards

roles played by both men and women has sustained the discrimination against woman wherever

she finds herself (Ayinne & Akolbire, 2004). From girlhood to womanhood the African woman

has had to contend with many issues dictated by culture, marriage, childlessness, old age,

stereotyping among other tenets of the African culture that militates against her “being” as she

journeys through life’s winding cycles. By this, the writer agrees with Bamgbose (2014) to
15
maintain the fact that, the female gender is always subjected to various inhumane treatment right

from childhood to adulthood.

Women have for long been regarded by society as a frail extension of humanity, for that

matter the potentials of women, has also not been adequately harnessed. It is for this reason that

Mobolanle (2008) perceives as the reason why the Africa women’s movement has become

effective in their fight against colonial rule and racist ideologies. The feminine standpoint in

matters of concern has not been sufficiently considered worthwhile. Subjugations in the forms of

brutalities, insults and single parenthood have characterized the life of the woman of today

especially in her marriage. Within a marriage in the African traditional setting, a man is the head

of the household, the woman is subjugated; she only obeys him and has no say. In this setup,

women are deprived of their fundamental rights but this may be seen as a tool that a man uses to

chastise his wife and to correct her mistakes or misdeeds. Crimes against women in their

marriages and their workplaces are still perpetuated with only a few organized institutions

doggedly fighting against the dehumanizing treatment meted out to them. These are some of the

strong issues militating against the contemporary woman in her marriage and work place.

Mostly, African women are treated as subordinates, against men who are super-ordinate,

disempowered against the empowered men and subjected to all kinds of discrimination and

oppression by the society. This is so said because Gwendolyn (1985) in Osogbiye’s (2015)

maintained that the African women and their role have been interrupted since colonial era.
16
Women in this era are now agitating for a massive change even though it is very difficult to

generalize about their lives since they come from different cultural, racial, economic and

religious backgrounds. In the light of the foregoing, various women writers in their literary

works have contested the culture of impunity where the woman is always made to be at the

mercy of the man despite their capabilities in both marriage and work place. One of the main

purposes of this paper is to look at the way the African woman who has over the years been

subjugated in her marriage and the work springs out of the menace and how she empowers

herself.

2.3 Theoretical Framework

This study titled A Womanist Reading of Sefi Atta`s Everything Will Come adopts

Womanism as theoretical tool for the analysis of the primary text. "Womanism" is a term coined

by Alice Walker in her book in Search of Our Mothers' Gardens (1974). The Womanist Prose

culminate almost two decades-long, effort to establish a literary Canon for African-American

Women writers. Her main target is to evoke the black women's glory and pride in their cultural

heritage, and to provide them with sociopolitical framework to fully engage in society. Izgarjan

and Markov emphasize that:

As Walker's literary scope expanded and she developed into a more

mature writer and political activist, she became aware of the need for a
movement which would be different from feminism and which would
offer colored women a space to formulate their policy. She named it
17
 Womanism"(305).

Obviously, this concept stems from Walker's awareness of the destructive and oppressive forces

of racism and sexism that undermine the black women' sense of identity and self- esteem, and the

need for creating a new concept to change the distorted image of the black women in the

American society to motivate them to act in an organized way in order to liberate themselves and

to promote their status in the society. To do so, she has dedicated all her fiction and non-fiction

writings from 1963 to 1980 to explore and revive the African- American women's history,

aiming at recovering the black female pride and redefining the black female identity. This

journey has ended by coining the concept of Womanism in 1938 to provide the black women

with a new and self-given definition that connects them with their African roots and focuses on

their leading role in the society. She explains this concept by a definition of four aspects to

clarify what Womanism means, and to identify the features of the black female identity in

details. Walker further states that:

Womanism is a black feminist or feminist of color. From the black

expression of mothers to female children, "you acting womanish, ' i.e.,
like a woman. Usually referring to outrageous, audacious, courageous
or willful behavior. Wanting to know more and in greater depth than is
considered "good" for one. Interested in grown – up doings. Acting
grown up. Being grown up. Interchangeable with another black folk
expression: "you trying to be grown ". Responsible in charge serious.
(Walker, In Search... xi)

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 In the first aspect of the definition Walker describes the black woman as a thinking person,

who is always in pursuit of knowledge. She starts by defying the prevailing stereotype of the

black woman as inferior to both man and white woman in terms of the mental faculties and the

thinking ability. Furthermore, she emphasizes the black women's attributes such as strength,

capability, and independence. It is important to emphasize here the fact that although Walker

states that a Womanist is a black feminist or feminist of color, but Womanism cannot serve as an

alternative for black feminism because it is not limited to the political and social targets only, but

it covers also the cultural and spiritual aspects of the African civilization. According to

Venkatesan, Walker's Womanism is a "more reflective [theorization] of African – American

women's culture, especially southern culture"(qtd. In Mishra 196). Further, Venkatesan

emphasizes that "Womanism is a cultural aesthetic that embraces a humanistic rather than an

examination of the politics of oppression or the other related concerns of black feminism" (qtd.in

Mishra 197). In other words, Black feminism focuses on the economic, social and political forces

that impinge on the lives of black women, while Womanism pays particular attention to the

spiritual aspects. Walker herself emphasizes, in most of her interviews, her refusal to embrace

any ideology that is narrow and out of harmony with spirituality. Walker's choice to the word

Womanism emphasizes this peculiar perspective of her ideology.

Obviously, Womanism is formed by the legacy and the cultural heritage of the Afro-American

women. It is based on the wisdom of the grandmothers and transfers their experience to the

19
young generations. For that reason, Walker has used the word 'Womanism' in preference to

'black feminism' to describe more appropriately the black woman's cultural heritage. Walker

explains that the term 'Womanism' does not come from a vacuum. According to Benarioua, for

Walker, the term 'Womanism' "Was the best choice to present the balanced picture of black

womanhood that had been misinterpreted" (33). She "has derived the word womanism from the

black folk term 'womanish' to locate "Womanism within black matrilineal culture" (Izgrajan and

Markov 3).

According to Walker, the word 'Womanish' is a colloquial word used by black mothers to

describe girls who wants to "know more and in greater depth … and whose behavior is

'outrageous' (In Search Xi). Walker has picked this term in particular to express the black folk's

spirit, and to use a genuine term stemming from their own daily conversation and culture.

According to Shogho, the term is also "preferred by many black feminists, because it is rooted in

black culture, whereas the word feminist is perceived as coming out of the white woman's

culture"(57). For Walker, the name of any revolutionary movement for human change should

stem from the culture of the founders of this movement in order to articulate their concerns.

20
2.3.1 Major Tenets of Womanist Theory

Womanist theory, developed by scholars such as Alice Walker and Bell Hooks, builds

upon feminist theory with a focus on the experiences and perspectives of Black women. Its major

tenets or features of Womanist theory include:

1. Inclusivity and solidarity: Womanist theory advocates for solidarity among women of color

and other marginalized groups. It promotes inclusivity and recognizes the importance of working

together to challenge systems of oppression and create positive social change.

2. Spirituality and cultural heritage: Womanist theory often incorporates elements of

spirituality and cultural heritage into its framework. It acknowledges the significance of these

aspects in shaping the identities and experiences of Black women and in providing sources of

strength and resistance.

3. Community and collectivism: Womanist theory values community and collectivism as

important sources of support and empowerment for Black women. It emphasizes the

interconnectedness of individuals and the importance of working together to address social issues

and promote justice.

4. Emphasis on self-definition and self-empowerment: Womanist theory encourages Black

women to define and empower themselves on their own terms. It rejects external definitions and

21
stereotypes imposed on Black women and promotes self-affirmation, self-love, and self-

determination.

5. Resistance and activism: Womanist theory advocates for resistance to systems of oppression

and for activism to bring about social change. It encourages Black women to engage in activism

that challenges injustice and inequality in various spheres of society.

In conclusion, Sefi Atta is a Nigerian novelist and short story writer known for her

insightful portrayals of Nigerian society and the lives of women within it. While she is primarily

known for her literary work that delves into the complexities of human relationships, social

issues, and personal struggles, Atta's work can also be seen through a humanist lens. As a

humanist writer, Atta's works often emphasize the importance of individual dignity, empathy,

and the human experience. Through her characters and narratives, she explores the nuances of

human emotions, relationships, and societal dynamics, shedding light on the struggles and

triumphs of ordinary people.

Consequently, Atta is known for her compelling storytelling and exploration of various

societal issues, particularly those concerning women in Nigeria and the African diaspora. While

Sefi Atta's work is often seen through the lens of feminism and the African experience, some

critics and scholars have also identified elements of Womanist thought in her writing.

Womanism, as a term and a theoretical framework, emerged in the late 20th century as a
22
response to the limitations of mainstream feminism in addressing the experiences of Black

women and women of colour.

23
 CHAPTER THREE

A WOMANIST ANALYSIS OF SEFI ATTA'S EVERYTHING GOOD WILL COME

3.0 Introduction

This chapter present details analysis of the text (Everything Good Will Come) using four out of

the five tenets of Womanist's theory mentioned or listed in chapter two (2.3.1): Resistance and

activism, Spirituality and Cultural Heritage, Community and Collectivism and Self-definition

respectively. This is done in order to examine the Womanist tendencies as presented by Sefi

Atta. The chapter also aims at bringing to the fore those instances of Womanist tendencies that

are deducible in the Nigerian society.

3.1 Biography of the Author

Sefi Atta (born January 1964) is a Nigerian-American novelist, short-story writer,

playwright and screenwriter. Her books have been translated into many languages, her radio

plays have been broadcast by the BBC, and her stage plays have been performed internationally.

Awards she has received include the 2006 Wole Soyinka Prize for Literature in Africa and the

2009 Noma Award for Publishing in Africa.

Atta was born in Lagos, Nigeria, to a family of five children. Her father Abdul-Aziz Atta was the

Secretary to Federal Government and Head of the Civil Service until his death in 1972, and she

was raised by her mother Iyabo Atta. She attended Queen's College, Lagos, and Millfield School

24
in England. In 1985, she graduated with a B.A. degree from Birmingham University. She

qualified as a chartered accountant in England and as CPA in the United States, where she

migrated in 1994. She earned an MFA in creative writing from Antioch University Los Angeles

in 2001. She is married to Gboyega Ransome-Kuti, a medical doctor, and son of Olikoye

Ransome-Kuti, and they have one daughter, Temi.

Atta graduated from the creative writing program at Antioch University in Los Angeles.

Her short stories have appeared in literary journals such as The Los Angeles Review, Mississippi

Review and World Literature Today. She has also written essays, and her articles on Lagos and

Nigeria have appeared in publications such as Time and Libération. Her books have been

translated into several languages. Her first novel, Everything Good Will Come, won the

inaugural Wole Soyinka Prize for Literature in Africa in 2006. She is a contributor to the 2019

anthology New Daughters of Africa, edited by Margaret Busby. Atta's Lagos-based production

company Atta Girl supports Care to Read, a programme she initiated to earn funds for legitimate

charities through staged readings.

3.2 Synopsis of the Text

Everything Good Will Come is a 2005 novel by Nigerian author Sefi Atta. A bildungsroman, or

coming of age novel, it follows Enitan as she grows up in postcolonial Nigeria and England. In

the fraught, newly independent state, Enitan endures heartbreak, abuse, and rape, while trying to

25
build a better future for herself. The novel also illuminates conflict within Nigeria, between its

Hausa, Yoruba, and Igbo ethnic groups, most of which stemmed from the Biafran War. Praised

for its compelling and sympathetic portrayal of the postcolonial African country, the novel has

won several major awards, including the Wole Soyinka Prize for Literature in Africa.

At the beginning of the novel, Enitan is in her mid-teens. She has grown up entirely in

Lagos, Nigeria, a country that forces women to internalize patriarchal norms in society and

politics. Enitan has always been skeptical of the disproportionate power afforded to Nigerian

men. She grows up in a broken household, torn between a strict, highly religious mother and a

manipulative and avoidant father. At a young age, she loses her brother; the tragedy causes such

trauma to her parents that they prohibit her from participating in most activities that her peers

enjoy. Enitan’s confinement brings out a rebellious side. Her first act of rebellion is to leave

home each Sunday to play with her neighbor, Sheri. Enitan learns that Sheri is considered

“yellow,” because her mother is a white Englishwoman and her father is Muslim. Sheri and

Enitan share rebellious characteristics, though Sheri is particularly mischievous around boys.

Besides sharing many interests, the two girls bond over the taboo nature of their relationship.

Enitan’s life suddenly changes when her parents send her to a school outside Lagos,

hoping that she will receive a better education. Enitan’s father, a respected lawyer, hopes that she

will one day graduate from law school and run his firm. Once Enitan leaves, she keeps in touch

26
with Sheri by writing letters. They both envision that they will live near each other again one

day. They reconnect one winter when Enitan returns to Lagos for the holidays. They decide to

attend a party put on by some other teenagers in the area. At the party, Enitan grows anxious that

something bad will happen as everyone drinks heavily. She walks out of the party and stumbles

upon a brutal rape scene. Three men have restrained Sheri and take turns raping and verbally

abusing her.

After witnessing Sheri’s rape, Enitan becomes less trustful of men. She also loses touch

with Sheri. Sheri ends up trying to perform her own abortion and botches the procedure,

necessitating a hospital visit. Several more years pass. Enitan goes back to Lagos to live with her

father and work as his legal assistant. She starts a romantic relationship with Mike, a visual artist.

One day, she encounters Sheri, and the two young women reconcile. Sheri relates that she is now

the secret lover of a Muslim officer in the British army, who provides her with financial support.

Sheri professes her belief that life is about playing any games that are necessary to ensure

stability and prosperity. She rejects the notion that one must eventually settle with a husband,

arguing that marriage strips women of individuality.

Enitan meets and quickly falls in love with Niyi Franco. Niyi is severely depressed

because his ex-wife has left for Britain and taken his only child. Not long after stating their love

for each other, Enitan and Niyi get married. Initially, Enitan relishes her married life, feeling

27
very secure with Niyi. However, their relationship becomes strained when she repeatedly resists

his orders. The two also struggle with fertility, becoming more certain, as time goes on, that they

will not have a child. To her surprise, Enitan becomes pregnant. Despite the fortunate turn of

events, she and Niyi drift even further apart over irreconcilable differences. Enitan also feuds

with her father, who continues to pressure her to fit into the mold he has created in his mind. One

day, she learns that her father has been arrested for speaking out against a Nigerian politician.

His detainment compels her to become an activist herself. After one demonstration, she is thrown

in jail overnight.

While still pregnant, Enitan connects with an all-women feminist organization that fights

for sexual equality in Nigeria. Niyi scorns her for putting herself and their child at risk,

pressuring her to stay home and become a domestic worker. Niyi’s lack of concern for Enitan’s

beliefs and Enitan’s resistance to authority lead to a mutual split. At the end of the novel, Enitan

remains politically active. She looks forward to fighting for women’s right to choose their

futures for themselves and to develop identities that are not controlled by men.

3.3 Resistance and activism in Sefi Atta's Everything Good Will Come

Resistance and activism are interconnected concepts that involve challenging existing systems of

power, advocating for social change, and striving for a more just and equitable society.

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i. Resistance:

Resistance refers to the act of opposing or challenging established norms, practices, or

systems that are perceived as unjust, oppressive, or harmful. It can take various forms, such as

protests, civil disobedience, nonviolent resistance, and grassroots movements. Resistance often

arises in response to systemic inequalities, discrimination, human rights violations, or political

injustices. Individuals or communities engage in resistance to push back against oppressive

forces and seek to bring about positive change in society.

ii. Activism:

Activism involves deliberate action taken to bring about social, political, environmental,

or cultural change. Activists are individuals or groups who advocate for specific causes, raise

awareness about critical issues, mobilize support, and engage in activities aimed at creating a

more inclusive and progressive society. Activism can take many forms, including organizing

rallies, campaigns, lobbying efforts, community outreach, and education initiatives. Activists

work to address societal problems, promote human rights, protect the environment, and advance

social justice goals.

Hence, resistance and activism are integral to movements for social change, empowering

individuals to challenge injustices, amplify marginalized voices, and work towards a more

29
equitable and sustainable world. Through their efforts, activists and those engaged in resistance

play a crucial role in shaping public discourse, influencing policies, and building solidarity to

address pressing issues and promote positive transformation in society.

Resistance and activism are inherent and deductible in Sefi Atta's Everything Good Will

Come. The protagonist, Enitan, navigates a patriarchal society that limits women's autonomy and

perpetuates gender-based violence. Throughout the novel, she engages in acts of resistance and

activism to challenge these oppressive structures. For instance, she says…

I will not be silenced. I will not stand idly by while

women continue to suffer at the hands of men who see
them as mere objects. I will speak out, I will resist, I will
fight for change (P.59).
The quotation expresses a strong declaration of defiance against the oppression of women. The

speaker is asserting their commitment to standing up against the mistreatment and objectification

of women, particularly by men who view them as less than equals. The phrase "I will not be

silenced" signifies a determination to speak out, refusing to remain passive or unheard. By

saying "I will resist," the speaker is emphasizing their active role in opposing injustice. The final

part, "I will fight for change," highlights the speaker's commitment to not only speaking up but

also working toward tangible societal transformation in support of women's rights and dignity.

The overall message is one of empowerment and a call to action against gender-based injustice.

30
 The above words from Enitan is a powerful declaration of resistance against the systemic

issues women face in societies where patriarchy and gender inequality are prevalent. It reflects a

personal vow to confront and challenge the forces that perpetuate misogyny, exploitation, and

discrimination. To her, "I will not be silenced": These words convey a strong personal resolve to

resist any attempts to suppress or silence the speaker. It suggests that the speaker refuses to be

intimidated, ignored, or marginalized when it comes to speaking out about the mistreatment of

women. This can be seen as a rejection of cultural or social norms that often silence the voices of

those advocating for gender equality or justice. She further stated: "I will not stand idly by while

women continue to suffer at the hands of men who see them as mere objects": It is clear that

passive observation of injustice is unacceptable. They are committed to action rather than

complacency in the face of women’s suffering, specifically calling out men who dehumanize

women by objectifying them. The use of the word "objects" highlights the devaluation of

women, reducing them to mere tools or possessions, devoid of agency or humanity. "I will speak

out". This reinforces the idea that the speaker intends to actively use their voice and platform to

bring attention to the suffering women experience. Speaking out could encompass a variety of

actions: public advocacy, storytelling, protests, or simply calling out harmful behavior and

systems in everyday interactions. "I will resist": Resistance from Enitan's ideology, is an active

form of protest against the structures, systems, and cultural norms that allow misogyny to thrive.

This could involve fighting against laws or practices that harm women, such as gender-based

31
violence, workplace discrimination, unequal pay, or lack of reproductive rights. The speaker

commits to challenging these systemic issues at every level. "I will fight for change": This

encapsulates the speaker’s (Enitan's) dedication to bringing about meaningful change. It's not

enough for the speaker to resist or speak out; they aim to shift the status quo. This could involve

working toward legislative reform, educating others, supporting women's movements, or

advocating for policies that promote gender equality and protect women's rights.

Consequently, Enitan's words above form a declaration of activism and a refusal to accept

the continued suffering and subjugation of women. It is an inspiring call to action for anyone

who believes in gender equality, emphasizing that true change requires not just awareness, but

active involvement, resistance, and commitment to a better, more just world and this resistance

takes various forms, from questioning societal norms and expectations to actively advocating for

women's rights. She challenges the traditional gender roles imposed on women and refuses to

conform to them. Enitan also speaks out against the violence and abuse inflicted on women,

highlighting the need for change and justice.

Activism is not a choice; it is a necessity. We cannot sit back and

watch as our rights are trampled on. We must rise up, we must
resist, we must fight for a better future. (p.98).
Enitan's activism is fueled by her desire for a more just and equitable society. She joins women's

rights organizations and participates in protests and demonstrations to demand equal rights for

32
women. Enitan's activism is grounded in a belief in the power of collective action and the need to

confront injustice head-on. Through Enitan's friend, we equally see an ardent and passionate

resistance and activism to not only Enitan, but her friends as well.

Resistance is not easy, but it is necessary. We must push back

against the forces that seek to keep us down, to keep us quiet. Our
voices are our power, and we will not be silenced. (P.101).
The above quotation emphasizes the idea that resistance against oppression or injustice is a

challenging but essential task. The Enitan's friend acknowledge that fighting against forces,

whether social, political, or cultural, that aim to suppress people or silence their voices is not

simple. However, it stresses that standing up and pushing back is crucial for progress and

change. The phrase "Our voices are our power" highlights the importance of self-expression and

speaking out as a means of empowerment and defiance. Ultimately, the quotation calls for

resilience in the face of adversity and encourages individuals to not allow themselves to be

silenced by oppressive forces. This also suggests a profound struggle against forces that aim to

stifle individual and collective agency. By stating, "Resistance is not easy," it acknowledges the

difficulty involved in challenging entrenched systems of power, whether they are political,

social, or institutional. Resistance, in this context, is not just a physical or external fight, but a

mental and emotional struggle as well, requiring immense courage, perseverance, and sacrifice.

"We must push back against the forces that seek to keep us down, to keep us quiet" carefully

highlights the oppressive nature of these forces, which could be anything from societal norms,
33
governmental control, discrimination, or even internalized oppression. These forces often work

subtly and persistently to diminish people's voices, their autonomy, and their ability to act as

agents of change. The powerful line, "Our voices are our power," reaffirms that speech,

expression, and the ability to communicate one’s thoughts and ideas are fundamental tools of

resistance. It implies that the act of speaking out—whether through protest, art, writing, or other

forms of expression—becomes a crucial means by which marginalized or oppressed groups can

challenge their circumstances and demand justice. Lastly, "We will not be silenced" is a

declaration of resolve and defiance. It implies a commitment to continue resisting, no matter the

obstacles or the suppression attempts. It suggests an understanding that silence often equals

complicity or resignation, and by refusing to be silenced, individuals assert their right to exist, to

be heard, and to have their struggles recognized.

Atta's portrayal of resistance and activism in the text underscores the importance of

speaking out against oppression and working towards social change. Through Enitan's journey,

the novel highlights the power of individuals to challenge unjust systems and inspire meaningful

change. This novel through the character of Enitan and her friends, explores themes related to

resistance, activism, and the evolving role of women in Nigerian society. The novel follows the

life of Enitan, a young Nigerian woman, as she navigates the challenges and complexities of

growing up in a rapidly changing society from the 1970s to the early 2000s. Enitan challenges

traditional gender roles and expectations imposed by a patriarchal society. She pushes back
34
against societal pressures that limit women's autonomy, choices, and opportunities. Similarly, the

novel portrays the struggles faced by Nigerians during periods of political turmoil and

corruption. Enitan and her friend Sheri are exposed to the harsh realities of military dictatorship

and the impact of political repression on individuals and communities. Consequently, Enitan's

journey can be seen as a form of Womanist activism as she questions societal expectations,

challenges gender norms, and advocates for women's rights. She embodies resilience and

determination in asserting her independence and pursuing her own path.

Atta weaves a narrative that underscores the importance of resistance, activism, and

personal agency in the face of social injustices and cultural constraints. The novel highlights the

transformative power of individual courage, friendship, and solidarity in confronting systemic

challenges and striving for a more equitable and inclusive society.

3.4 Spirituality and Cultural Heritage in Sefi Atta's Everything Good Will Come

Spirituality and cultural heritage are two distinct but interconnected concepts that play significant

roles in shaping individual and collective identities, beliefs, and practices. i

I. Spirituality:

Spirituality is a broad concept that encompasses an individual's search for meaning,

purpose, and connection with something greater than oneself. It involves exploring questions

35
about the nature of existence, the universe, and one's place in it. Spirituality often involves

beliefs in a transcendent or divine reality, and it can be expressed through religious practices,

meditation, prayer, rituals, or personal reflection. Spirituality is highly personal and can be

experienced both within organized religions and outside of them. It is often seen as a source of

inner peace, strength, and guidance for many individuals.

ii. Cultural Heritage:

Cultural heritage refers to the traditions, customs, artifacts, beliefs, languages, and values

that are passed down from generation to generation within a particular community or society. It

includes tangible elements like historic sites, monuments, art, and artifacts, as well as intangible

elements like music, dance, rituals, folklore, and oral traditions. Cultural heritage plays a crucial

role in preserving and promoting a community's identity, history, and values. It reflects the

experiences and knowledge of a group of people and contributes to their sense of belonging and

continuity with the past.

In Sefi Atta's novel Everything Good Will Come, spirituality and cultural heritage play

significant roles in shaping the protagonist's identity and understanding of the world around her.

The novel follows the story of Enitan, a young Nigerian woman coming of age in the midst of

political and social turmoil in 1970s Lagos. Through Enitan's words, we can deduce the above:

36
 Our cultural heritage is a tapestry of stories, traditions, and customs
that remind us of who we are and where we come from. It is a source
of pride and a testament to the resilience of our people in the face of
adversity. I found solace in the traditions of my ancestors, in the
rhythms of our rituals, in the whispers of our gods. They offered me a
sense of belonging, a connection to something greater than myself.
(P.86).
The quotation above highlights the deep significance of cultural heritage in shaping individual's

identity and offering a sense of connection to both the past and the larger community. The phrase

"Our cultural heritage is a tapestry of stories, traditions, and customs" suggests that culture is

made up of many interconnected elements—each tradition, custom, and story contributing to the

overall picture of who a people are. This "tapestry" metaphor illustrates how culture is complex,

woven together from many different threads that come from the experiences and histories of

previous generations. The speaker goes on to describe cultural heritage as "a source of pride and

a testament to the resilience of our people in the face of adversity." This underscores that cultural

practices and traditions are not only valuable for what they represent about the past but also as

symbols of strength. Through these cultural expressions, people show their ability to endure

hardship, overcome challenges, and maintain their identity despite external pressures or

struggles. Cultural heritage becomes a living reminder of perseverance and survival. "I found

solace in the traditions of my ancestors, in the rhythms of our rituals, in the whispers of our

gods" conveys the emotional comfort the speaker finds in these cultural practices. The mention

of "rhythms of our rituals" and "whispers of our gods" evokes a sense of spiritual and emotional

37
connection to the past. These rituals and spiritual practices are sources of guidance, peace, and

comfort, helping the speaker find meaning and grounding in times of difficulty. The last line,

they offered me a sense of belonging, a connection to something greater than myself" fully

emphasizes the central role of culture in helping individuals feel part of something larger,

whether it be a family, a community, or a shared history. By participating in traditions and

connecting to the wisdom of their ancestors, the speaker experiences a sense of unity and

purpose. It’s a reminder that cultural heritage is not only about looking backward but also about

finding strength and support that help individuals navigate their present and future. Enitan's

words above expressses and speaks volumes of satisfaction as to where one is made of, a person

not moved by the way-wind of the current situation or ideologies.

Moreso, Spirituality is a central theme in the novel, as Enitan grapples with her beliefs

and faith in God as she navigates the challenges of growing up in a rapidly changing society.

Enitan's spiritual journey is closely intertwined with her cultural heritage, as she is raised in a

traditional Yoruba household that values ancestral worship and rituals. Throughout the novel,

Enitan struggles to reconcile her traditional beliefs with the influence of Western Christianity

and modernity, leading to internal conflict and self-discovery. This is clearly seeing, thus:

As the world around me changes, I hold onto the traditions of my

forefathers, the values that have shaped me, and the faith that sustains
me. In embracing my spirituality and cultural heritage, I find a sense of
continuity and a connection to a legacy that transcends time. In the clash
38
 of beliefs, I felt torn between the old ways of my people and the new
ideologies that sought to define my existence. But in the midst of chaos,
I found peace in the wisdom of our elders and the strength of our
cultural heritage. (p.89).
The above words reflect the internal struggle of an individual grappling with the tension between

traditional values and the pressures of modern, often conflicting, ideologies. The speaker

expresses a deep connection to their cultural heritage, holding onto "the traditions of my

forefathers" and "the values that have shaped me." These traditions and values represent the

foundation of the speaker's identity, offering a sense of stability and continuity in a world that is

constantly changing. The phrase "the faith that sustains me" suggests that spirituality plays a key

role in providing emotional and moral guidance, helping the speaker navigate difficult

circumstances. This faith, combined with their cultural heritage, offers the speaker a sense of

purpose and grounding amidst external chaos and societal changes. The speaker finds comfort in

embracing both spirituality and cultural practices, feeling a connection to a "legacy that

transcends time." This idea of legacy suggests that the wisdom, practices, and beliefs passed

down from previous generations are timeless and offer enduring relevance, regardless of the

rapid shifts in the world.

However, the speaker also acknowledges the tension between the "old ways of my

people" and "the new ideologies" that challenge these traditional beliefs. This inner conflict is

symbolic of the broader challenge many people face when confronted with the clash between

39
their ancestral traditions and the forces of modernity, globalization, or external cultural

influences. The speaker feels "torn" between these two sets of beliefs, struggling to reconcile

their roots with the demands of a changing world. Despite this tension, the speaker finds "peace

in the wisdom of our elders and the strength of our cultural heritage." This suggests that, rather

than abandoning the old ways entirely, the speaker finds guidance and solace in the knowledge

and traditions passed down through generations. The "wisdom of our elders" represents the deep

understanding and insight that comes with lived experience, which the speaker can draw upon

for clarity and strength in times of uncertainty. The major character here (Enitan), explores the

challenge of navigating between traditional cultural values and the evolving beliefs of modern

society. It speaks to the importance of holding on to one’s roots and heritage, finding strength

and wisdom in the past, while also recognizing the complexities and pressures of living in a

world of conflicting ideologies. Ultimately, the speaker finds peace in embracing both their

spirituality and cultural legacy, which provide a sense of continuity, purpose, and identity amidst

the chaos of change.

In addition, Enitan's cultural heritage also shapes her understanding of the world and her

place within it. As she grows up, she becomes increasingly aware of the societal expectations

and gender roles imposed upon her as a Nigerian woman. Enitan is torn between embracing her

cultural traditions and challenging the patriarchal norms that limit her freedom and aspirations.

40
Her experiences navigating the intersections of tradition and modernity highlight the

complexities of identity and belonging in a rapidly changing society.

The spirits of our ancestors watch over us, guiding our steps and shaping
our destiny. In their presence, I find a sense of purpose and a source of
strength that sustains me through life's trials. (P.90)
Overall, spirituality and cultural heritage in "Everything Good Will Come" serve as powerful

forces that shape Enitan's personal growth and worldview. Through her exploration of these

themes, Sefi Atta offers a nuanced portrayal of Nigerian society and the enduring influence of

tradition on individual identity and belief systems.

Everything Good Will Come is a novel by Nigerian author Sefi Atta that looks into the

lives of two Nigerian women, Enitan and Sheri, as they navigate the complexities of life,

relationships, and societal expectations in Nigeria. The novel intertwines themes of spirituality

and cultural heritage throughout its narrative, offering a glimpse into how these aspects shape the

characters' identities and influence their choices. Straddlingly, the novel portrays a blend of

traditional Nigerian beliefs alongside Christianity and Islam. It reflects the syncretic nature of

spirituality in Nigeria, where many individuals incorporate aspects of various faiths into their

practices.

41
3.5 Community and Collectivism in Sefi Atta's Everything Good Will Come

Community and collectivism are equally interconnected concepts that involve the idea of

individuals coming together to form social groups and work towards common goals.

i. Community:

A community refers to a group of people who share common characteristics, interests, or

values and are connected by social bonds. Communities can be based on geographical proximity,

shared identities, beliefs, or interests. Members of a community typically support and rely on

each other, and they often collaborate to achieve common objectives, such as social, cultural, or

economic goals. Communities play a vital role in providing individuals with a sense of

belonging, support, and identity.

ii. Collectivism:

Collectivism is a social theory that emphasizes the importance of the group or community

over individual interests. In collectivist societies or groups, the well-being of the community as a

whole is prioritized over the desires or needs of individual members. Collectivism promotes

cooperation, collaboration, and solidarity among group members, with shared goals and values

driving decision-making and behavior. Collectivist cultures are often contrasted with

individualistic cultures, where individual interests and achievements are given more emphasis.

42
In essence, while community focuses on the social group itself and the relationships and bonds

within it, collectivism extends this idea by emphasizing the importance of working together

towards common goals and prioritizing the interests of the group over individual desires. Both

concepts highlight the significance of cooperation and collaboration for the betterment of society

and its members.

In Sefi Atta's novel Everything Good Will Come, the idea of community and collectivism

play a significant role in shaping the protagonist's identity and experiences. The novel follows

the life of Enitan, a young woman growing up in Nigeria during a time of political turmoil and

social change. Throughout the novel, Enitan is deeply influenced by the communities she

belongs to, whether it be her family, friends, or the larger Nigerian society. These communities

provide a sense of identity, belonging, and support that shape her beliefs, values, and worldview.

Sefi Specifically highlighted the expediency of community and Collectivism in the text:

Our strength lies in our unity, in our ability to stand together as a

community in the face of injustice and oppression. In the collective
efforts of our community, we find the courage to speak out against the
injustices that threaten to silence us. Through community activism, we
are able to amplify our voices and effect real change in our society. It is
in the bonds of our community that we find the strength to challenge the
status quo and shape a better future for ourselves and those around us.
Collectivism is not just about working together, it's about recognizing the
interconnectedness of our struggles and fighting for a more just and
equitable society for all. (P. 251).

43
 This underscores the powerful role that unity and collective action play in overcoming

injustice and oppression. The phrase "Our strength lies in our unity" highlights that individuals

are stronger when they come together as a community, pooling their resources, energy, and

voices to address common challenges. In the face of adversity, whether it's social, political, or

economic oppression, unity becomes the bedrock of resilience and empowerment. The line "in

our ability to stand together as a community in the face of injustice and oppression" emphasizes

that standing together is crucial in confronting systemic forces that seek to silence or marginalize

certain groups. It’s a reminder that collective action is more powerful than individual efforts,

especially when fighting against structures of power that seek to divide or isolate communities.

The quotation also speaks to the transformative potential of community activism: "In the

collective efforts of our community, we find the courage to speak out against the injustices that

threaten to silence us." Through collective action, people gain the courage and strength to

challenge oppressive systems, finding solidarity in numbers and shared purpose. Activism, in

this context, is not just about protest, but about amplifying voices that might otherwise be

unheard or dismissed by those in power.

Through community activism, we are able to amplify our voices and effect real change in

our society" reinforces the idea that coming together allows communities to create a larger

impact. It’s through collective mobilization that meaningful change is possible—whether it’s

through protests, policy advocacy, or other forms of social action. The amplification of voices is
44
key to addressing systemic issues, as a unified front can demand justice and accountability from

those in positions of power. The speaker also suggests that community bonds provide the

foundation for challenging existing power structures: "It is in the bonds of our community that

we find the strength to challenge the status quo and shape a better future for ourselves and those

around us." This speaks to the idea that change is not just about individuals advocating for

themselves, but about collectively working to transform society for the benefit of everyone.

The text, also explores the limitations and complexities of collectivism within Nigerian society.

Enitan grapples with the expectations and pressures placed on her by her community, particularly

in relation to traditional gender roles and societal norms. She struggles to balance her individual

desires and ambitions with the expectations of those around her, leading to conflicts and tensions

within her relationships. The novel ultimately highlights the importance of both community and

individual agency in shaping one's identity and navigating the complexities of social change.

Enitan's journey is a testament to the power of community and collectivism in providing strength

and support, while also showcasing the importance of individual autonomy and self-fulfillment

in the face of societal expectations.

The authoress also explores the concept of collective action and social change within

Nigerian society. Enitan is surrounded by friends and activists who are passionate about fighting

for social justice, women's rights, and political reform. These collective efforts highlight the

45
power of community activism in effecting change and challenging oppressive structures within

society. She reflects on the complexities and tensions within these activist communities, as

individuals grapple with differing ideologies, personal ambitions, and the challenges of enacting

change in a conservative and patriarchal society. Enitan's own journey towards activism and

social consciousness is a reflection of the broader societal shifts and struggles for progress in

Nigeria during this time period.

Through the ideas of community and collectivism, Atta looks into the nuances of

Nigerian society, exploring issues of gender, class, politics, and tradition. Her portrayal of these

themes emphasizes the interconnectedness of individuals within their communities and the ways

in which collective action can both empower and constrain individuals in their quest for social

change and personal liberation. Sefi Atta provides a rich exploration of community and

collectivism within the context of Nigerian society, particularly focusing on the experiences of

women in a rapidly changing social and political landscape, through the life of Enitan, who

navigates on various relationships, challenges, and societal expectations.

Throughout the novel, Atta vividly portrays the complexity of communities in Nigeria,

ranging from traditional family structures to friendships and social circles. Enitan is deeply

influenced by her interactions with different communities as she grows up, from the strict

societal expectations placed on her by her mother to the camaraderie she shares with her friends

46
and colleagues. These communities shape Enitan's identity, values, and choices, highlighting the

importance of social connections in defining one's sense of self. Exploring on the concept of

collectivism in the context of Nigerian society, where communal values often take precedence

over individual autonomy. Enitan's journey is deeply intertwined with the expectations and

norms imposed by her community, whether it be her family, peers, or the larger social

environment. Enitan grapples with the tensions between personal agency and societal

expectations, highlighting the conflict that can arise between individual desires and communal

obligations.

Moreover, the novel looks into the ways in which collectivism can both empower and

constrain individuals, particularly women, within a patriarchal society. Enitan's experiences

reflect the challenges of navigating traditional gender roles and societal pressures while seeking

to carve out her own path and voice. Through its exploration of community and collectivism, the

text offers a nuanced portrayal of the intricate social fabric of Nigerian society and the ways in

which individual and collective identities intersect and influence each other. Atta's narrative

invites readers to ponder the complexities of community dynamics, the impact of collective

values on individual lives, and the enduring quest for personal agency and empowerment within

a communal context.

47
3.6 Self-definition in Sefi Atta's Everything Good Will Come

Self-definition refers to the process by which an individual defines, describes, and

understands themselves. It involves the formation of a sense of identity based on various factors

such as personal experiences, beliefs, values, cultural background, relationships, and roles in

society. Self-definition is an ongoing process that can evolve over time as individuals grow,

learn, and experience new things. This process can involve introspection, self-reflection, and

self-awareness to gain a deeper understanding of one's own characteristics, aspirations, strengths,

weaknesses, and values. Self-definition plays a crucial role in shaping an individual's self-

concept and self-esteem, influencing how they perceive themselves and interact with the world

around them.

In Everything Good Will Come, the protagonist, Enitan, grapples with the concept of self-

definition throughout the story. As a young Nigerian woman navigating the complexities of

identity and societal expectations, Enitan struggles to carve out a sense of self that is true to her

authentic self.

I am not what they assume me to be. I am not just a woman, not just a
daughter, not just a wife. I am Enitan, with my own dreams, desires, and
ambitions. To define myself is to resist their attempts to confine, label,
and limit me. I am a force beyond their comprehension, a woman of
substance and strength. My identity is not theirs to dictate. I am the
author of my own story, the creator of my own destiny. - Enitan (P. 196)

48
Enitan here, clearly expresses a powerful declaration of self-empowerment and resistance against

societal expectations and stereotypes. The speaker begins by rejecting the limiting labels and

roles that others impose upon her: "I am not just a woman, not just a daughter, not just a wife."

These roles, while important, are seen as categories that society often uses to define a person's

worth or identity. The speaker insists that she is more than these labels, asserting her

individuality and autonomy with the statement "I am Enitan, with my own dreams, desires, and

ambitions." By using her own name, Enitan, the speaker emphasizes her unique identity, distinct

from the roles she’s expected to fill. "To define myself is to resist their attempts to confine, label,

and limit me", highlights the act of self-definition as an act of defiance. In a society that often

seeks to categorize individuals, particularly women, into predefined roles, the speaker resists

being confined by these expectations. To assert her identity is not only a personal choice but also

a form of resistance against societal forces that would attempt to limit her potential. Also, "I am a

force beyond their comprehension, a woman of substance and strength" further reinforces this

defiance. The speaker positions herself as a powerful, complex individual who cannot be reduced

to simplistic or stereotypical labels. She recognizes her own worth and strength, positioning

herself as someone capable of great things beyond others' narrow perceptions. She further stated,

"My identity is not theirs to dictate. I am the author of my own story, the creator of my own

destiny," convey a strong sense of agency and self-determination. The speaker rejects the idea

that her identity or future should be defined by others—whether by family, society, or cultural

49
expectations. Instead, she takes control of her narrative, claiming her right to define who she is

and what she will become. This is a declaration of independence and self-authorship. It

challenges societal norms that seek to box individuals, especially women into predefined roles.

The speaker refuses to be defined by others and instead asserts her right to shape her own

identity, future, and destiny. It's a powerful statement about self-respect, autonomy, and the

importance of resisting external forces that try to limit one's potential. She further stated clearly

that she's a woman and a Lady of purpose, a woman destined to be of her own beliefs.

My worth is not determined by their opinions; my identity is not

defined by their standards. I am Enitan, a woman of worth and
purpose. (P.197).
This is a bold affirmation of self-worth and autonomy. The speaker, Enitan, declares that her

value is not contingent or dependent on how others perceive her or the societal standards

imposed upon her. The line "My worth is not determined by their opinions" rejects the idea that

her self-esteem should be shaped by external judgment, emphasizing that she understands her

inherent worth, regardless of others' views. Similarly, "my identity is not defined by their

standards" rejects the notion that societal expectations or conventional roles should dictate who

she is or what she can be. The speaker is asserting her independence from the limitations of

prescribed identities, particularly those often placed on women by social norms.

50
By stating, "I am Enitan, a woman of worth and purpose," she reaffirms her individuality and

self-definition. She affirms that her identity and purpose come from within—she is not just a

reflection of others’ expectations, but a unique person with her own value, goals, and direction in

life. The phrase "a woman of worth and purpose" emphasizes that her life is meaningful, and her

existence is significant beyond the constraints of external judgment. In essence, this statement is

a declaration of self-respect, empowerment, and confidence. It affirms the speaker's right to

define herself on her own terms, independent of external opinions or societal pressures.

Enitan's journey of self-discovery, therefore, is marked by her relationships with the

women in her life, particularly her best friend, Sheri, and her mother. Through these

relationships, Enitan learns valuable lessons about the importance of self-empowerment and self-

acceptance. She begins to question the traditional roles and expectations placed upon her as a

woman in Nigerian society and embarks on a journey towards defining herself on her own terms.

Enitan's self-definition is further shaped by her experiences of love, loss, and personal growth.

She grapples with the weight of societal norms and cultural expectations, but ultimately comes to

realize the power of embracing her true self and living authentically. Through her struggles and

triumphs, Enitan learns to value her own voice and agency, and to assert her identity in a world

that often seeks to confine and define her.

51
This enriching text, explores the act of self-definition as a crucial aspect of personal growth and

empowerment. Enitan's journey serves as a poignant reminder of the importance of staying true

to oneself, even in the face of adversity and societal pressure. The novel encourages readers to

reflect on their own definitions of self and to embrace their unique identities with courage and

conviction. In the novel, self-definition is also intricately tied to the broader themes of feminism,

cultural identity, and social change in Nigeria. Enitan's journey of self-discovery is not just a

personal one, but also reflects a larger societal shift towards empowerment and liberation for

women in Nigerian society.

Enitan's struggles with self-definition are compounded by the patriarchal attitudes and

gender expectations that dominate her environment. As she navigates friendships, romantic

relationships, and professional aspirations, Enitan constantly grapples with the constraints placed

on her as a woman in a conservative society. However, through her experiences and interactions

with other strong women in her life, Enitan begins to challenge these societal norms and carve

out a space for herself that is authentic and empowering. At the heart of Enitan's quest for self-

definition is the idea of agency and autonomy. She learns to assert herself, make her own

choices, and define her own path in life, despite the pressures and obstacles she faces. Through

her journey, Enitan demonstrates the power of self-assertion and self-determination in shaping

one's own identity and destiny.

52
Throughout the novel, Enitan's relationships with friends, family members, and romantic

partners shape her understanding of herself. These interactions provide opportunities for self-

reflection and growth as she navigates the complexities of friendship, love, and betrayal. Enitan's

evolving sense of self is also influenced by her experiences with political activism and social

change in Nigeria, which challenge her beliefs and values.

Hence, Sefi Atta's novel offers a nuanced exploration of self-definition in the face of

social, cultural, and political pressures. Through the character of Enitan Taiwo, readers are

invited to consider the complexities of identity formation and the ways in which individuals

navigate the challenges of self-discovery in a rapidly changing world.

3.7 Exploration of Various Thematic Concerns of Atta`s Everything Good Will Come

i. Reclaiming Female Identity and Agency

Enitan's journey of self-discovery is at the heart of Everything Good Will Come, and from a

Womanist perspective, it becomes a narrative of reclaiming female agency within the constraints

of patriarchal society. Throughout the novel, Enitan is confronted with societal expectations

placed on women, particularly in relation to marriage, motherhood, and career. These

expectations are amplified by Nigerian cultural norms, which often reduce women to the roles of

wives and mothers. Enitan's relationships with the men in her life, her best friend Shadrach, her

romantic entanglements, and her family dynamics, are significant as they highlight the
53
limitations placed on her as a woman. The Womanist lens would argue that Enitan path toward

self-empowerment is rooted in her resistance to these roles, as she seeks to assert her voice and

desires in a society that attempts to define her based on patriarchal ideals. For example, her

struggle to reconcile love and independence in her romantic relationships speaks to the tension

between personal desire and societal expectations for women’s roles within heterosexual

partnerships.

ii. Navigating Gender and Patriarchy

The novel focus on how Enitan challenges the patriarchal forces within her immediate

family and broader society. She is pressured to conform to traditional gender roles, but she

resists passively accepting these expectations. Through her career choices, her education, and her

desire for self-fulfillment, she asserts a vision of womanhood that is not strictly bound by

traditional gender norms. Her internal struggles, such as questioning her worth in relation to her

father’s success or her mother’s desire for her to settle into a marriage, highlight how women in

patriarchal societies often feel the weight of their families’ expectations. Enitan's friendship with

Niyi, an idealistic young man involved in political activism, also reveals a Womanist perspective

on male-female dynamics. While their relationship deepens, it is not without tension, particularly

around issues of power and control. Niyi’s political activism and his feelings of disillusionment

with the state of Nigeria challenge Enitan’s sense of idealism, but it is through their bond that

54
Enitan begins to explore the political realities of gender inequality in both public and private

spheres. In this way, Niyi’s radical ideals and Enitan’s evolving feminist consciousness intersect,

leading her to recognize how both political oppression and patriarchal systems are

interconnected.

iii. Community, Solidarity, and Female Relationships

A key tenet of Womanism is the importance of community and the idea that Black

women’s experiences are shaped not only by individual actions but also by collective efforts and

solidarity. Enitan's interactions with other women in her life, such as her mother and her close

friends, are crucial to her sense of identity and empowerment. In a Womanist reading, Enitan's

relationship with her mother could be interpreted as a complex negotiation between generational

ideals. Her mother embodies traditional expectations for women, yet Enitan pushes against these

norms to carve out her own path. This dynamic speaks to the broader Womanist notion of

intergenerational resilience, as women pass down wisdom and strength while also navigating the

evolving expectations of womanhood. Enitan's eventual independence and self-realization reflect

the Womanist focus on self-love and self-empowerment. Her journey reflects the Womanist

belief in the necessity of embracing one's body, identity, and desires as a means of survival in a

world that often devalues women’s voices and experiences.

55
iv. Political Activism and Resistance

From a Womanist perspective, the political undercurrent in Everything Good Will Come

is another site of feminist resistance. The novel takes place during the military dictatorship of

General Sani Abacha in Nigeria, a time marked by repression, corruption, and economic

instability. Women’s voices in political activism are often marginalized, yet Enitan’s

engagement with the political landscape becomes a part of her larger journey toward self-

discovery and empowerment. Her involvement with Niyi’s political activism offers an

opportunity to explore the intersection of gender and political resistance. While Niyi is openly

engaged in protests and acts of defiance against the government, Enitan's form of activism is

more internalized, tied to her quest for personal freedom and the recognition of her worth as a

woman. This shows that Womanist activism is not just about external protest but also involves

the radical act of reclaiming one's own narrative, body, and voice in a world that often silences

women, particularly Black women in postcolonial African contexts.

v. Love, Friendship, and Emotional Strength

A Womanist analysis would also emphasize how the novel portrays women’s emotional

and psychological resilience. Enitan’s ability to love, mourn, and rebuild after disappointment is

part of her emotional growth. Love, for her, is not simply about romantic relationships; it is also

about self-love and the ability to find solidarity with other women who understand her struggles.
56
The notion of "everything good will come" can be viewed as a form of spiritual and emotional

healing, a Womanist belief that, despite the systemic oppression women face, there is always

hope for personal transformation and collective upliftment. The relationships between women in

the novel, whether through family, friendship, or shared political activism, can be seen as sources

of strength and survival. The Womanist idea of "sisterhood", the deep connection between

women, especially Black women, who support and uplift each other, is evident in how Enitan's

personal growth is shaped by her connection to other women who share her struggles and

aspirations.

vi. The Role of Faith and Spirituality

Another key aspect of a Womanist reading is the importance of faith and spirituality as

tools of resilience. Although the novel doesn’t focus heavily on organized religion, it touches on

themes of faith and hope that are central to Womanist thought. Enitan’s belief that Everything

Good Will Come can be interpreted as a form of spiritual optimism, where, despite the

difficulties and traumas she faces, there is an underlying belief that change and healing are

possible. This resonates with the Womanist belief in the transformative power of spirituality and

the interconnectedness of the personal and the political.

In a nutshell, Everything Good Will Come is a rich exploration of how Nigerian women

like Enitan navigate the complexities of gender, identity, politics, and love in a society that often
57
marginalizes their voices. Enitan’s journey of self-realization, her resistance to patriarchal norms,

and her growth into a woman who asserts her agency reflect core Womanist ideals of

empowerment, community, and emotional resilience. The novel speaks to the ways in which

women, particularly in postcolonial contexts, must negotiate personal desires with collective

struggles, and it ultimately illustrates the hope, strength, and solidarity that women can find

within themselves and each other. As a womanist writer, Atta seeks to amplify the voices and

experiences of African women and challenge traditional gender norms and power structures. In

Everything Good Will Come, Atta follows the life of Enitan, a young Nigerian woman navigating

the challenges of growing up in a patriarchal society and struggling to assert her own identity and

agency. Through Enitan's story, Atta addresses issues such as female empowerment, gender

inequality, and the limitations placed on women in Nigerian society.

In conclusion, Sefi Atta is a Nigerian author, playwright, and activist known for her work

as a feminist and womanist writer. Her novel, Everything Good Will Come, is a powerful

portrayal of female friendship and empowerment in the face of societal expectations and

oppression. As a womanist activist, Atta uses her writing to challenge and confront issues of

gender inequality, domestic violence, and women's rights in Nigeria and beyond. Through her

characters and stories, she sheds light on the experiences of women in a patriarchal society,

highlighting their resilience, courage, and strength in the face of adversity. She tells the story of

Enitan, a young Nigerian woman navigating the complexities of growing up in a society that
58
marginalizes and suppresses women. Through Enitan's journey, Atta explores themes of female

solidarity, self-discovery, and the struggle for autonomy and self-determination.

Through her writing, which is marked by its incisive critique of gender norms and

societal expectations, as well as its celebration of women's agency and resilience, she amplifies

the voices of marginalized women, calling for greater recognition of their experiences and rights.

This text is a powerful testament to her role as a womanist activist, using her writing to challenge

and inspire change in the fight for gender equality and women's empowerment. Her work serves

as a poignant reminder of the strength and resilience of women in the face of oppression and

injustice.

59
 CHAPTER FOUR

SUMMARY AND CONCLUSION

4.1 Summary

This research discusses the social feminist tendencies in Sefi Atta's Everything Good Will

Come (2016) to appraise the topic; “A Womanist Reading of Sefi Atta's Everything Good Will

Come” using the selected literary work as our primary source of data.

Consequently, chapter one provided the general introduction discussing the statement of the

research problem, significance of the study, justification of the study, scope and delimitation of

the study, Research methodology, and conclusion. Chapter two focuses on the Literature review

related to this work and the theoretical tool applied to the text; the Womanist theory.

Chapter three focuses on the author's biography, synopsis of the text and a Womanist analysis of

the selected text (Everything Good Will Come). It is salient to note that, Sefi Atta uses both

metaphorical and symbolic tone to passing her messages to her audience or readers.

This chapter therefore, gives a general conclusion. It has, given an insight to every chapter and

what it entails.

60
4.2 Conclusion

Sefi Atta is a Nigerian author known for her strong female protagonists and exploration of

women's issues in her writing. Her novel Everything Good Will Come is a prime example of her

exploration of feminist themes and her portrayal of the experiences of women in Nigeria.

Sefi Atta’s Everything Good Will Come has been analyzed from a Womanist perspective

as it explores themes of gender, identity, empowerment, and the inter-sectionality of race, class,

and culture. Womanism, a term coined by author and activist Alice Walker and expanded upon

by Adeleke and Patricia Hill Collins, emphasizes a holistic understanding of Black women’s

experiences, focusing on their cultural, spiritual, and political dimensions. A Womanist reading

of Atta’s novel would centers on how the protagonist, Enitan, navigates and resists the

patriarchal structures of Nigerian society, asserting her autonomy while grappling with personal,

familial, and social challenges.

In this novel Everything Good Will Come, the protagonist, Enitan, navigates the

complexities of womanhood, friendship, love, and societal expectations in Nigeria. A womanist

reading of the novel reveals themes of empowerment, resilience, sisterhood, and the

interrogation of patriarchal norms. She and her best friend, Sheri, embody the strength and

resilience of Nigerian women as they confront societal expectations and challenges. Through

their friendship, Atta highlights the importance of women supporting and uplifting each other in

61
a male-dominated society. Enitan's mother, who is a strong-willed and independent woman,

serves as a role model for Enitan and challenges traditional gender roles.

The novel also addresses issues of sexuality and sexual violence, shedding light on the

experiences of women in a patriarchal society. Enitan's relationships with men, including her

abusive boyfriend and her father, illustrate the power dynamics and violence that women often

face in intimate relationships. Through Enitan's journey towards self-discovery and

empowerment, Atta critiques the ways in which Nigerian society perpetuates and normalizes

gender-based violence.

Atta's depiction of Nigerian society through a womanist perspective which reveals the

ways in which women navigate and resist patriarchal norms. Enitan's voice and agency are

central to the narrative, challenging the notion that women are passive victims of their

circumstances. Through Enitan's story, Atta celebrates the strength, resilience, and complexity of

Nigerian women, painting a rich portrait of womanhood that defies stereotypes and limitations.

Hence, a womanist reading of Everything Good Will Come recognizes the importance of

sisterhood, empowerment, and self-determination in the face of patriarchal oppression. Atta's

novel celebrates the resilience and agency of Nigerian women, offering a powerful and nuanced

portrayal of womanhood in a society that seeks to constrain and silence their voices.

62
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