Ecocide in Ahmadou Kourouma’s Allah Is Not Obliged
CHAPTER ONE
INTRODUCTION
1.1 Background of the Study
We live in an age of Ecocide. Humans contribute to environmental destruction through deforestation, pollution (air, water, soil), climate change (from fossil fuels), overconsumption of resources, habitat destruction (urban expansion), overfishing, pesticide use, and improper waste disposal. Sustainable practices and policies are crucial for mitigating these impacts.
Sandra Baquedano Jer posits that the anthropocentric destruction of nature can indeed be interpreted as a form of self-destruction, as it undermines the ecological foundations essential for human survival. This destruction involves the deliberate harm to natural environments crucial for maintaining biodiversity. The question arises whether ecocide should be considered an “interruption” to the life of certain species or a natural part of their life course (Jer 237).
The genesis of the concept of ecocide can be traced back to the waning years of the Vietnam War (1955-1975), a period marked by the conspicuous scars of the conflict wreaking havoc on the land. According to Bibiana Garcia, the devastating impact became glaringly apparent, particularly with the utilization of Agent Orange, a potent herbicide deployed as a chemical weapon by the US army. This indiscriminate substance caused the death of hundreds of thousands of people and rendered millions of hectares of land barren (Garcia 5). Garcia further posits that the term “ecocide” made Its inaugural appearance on the global stage during the 1972 UN Environmental Summit in Stockholm.
It was Swedish Prime Minister Olof Palme who, in a pointed accusation, asserted that the United States was culpable of ecocide due to its practices in Vietnam. This groundbreaking moment marked the formal acknowledgment of environmental devastation as a significant concern on an international scale. Noteworthy figures in attendance, including Indira Gandhi of India and Tang Ke of China, echoed sentiments suggesting that the wanton destruction of ecosystems should be deemed a crime against humanity (Garcia, 7). This collective awareness and condemnation laid the groundwork for ongoing discussions and actions to address ecocide as a serious offense with far-reaching consequences for both the environment and human societies.
Ecocide and environmental destruction can be viewed as overlapping yet distinct phenomena. For Manuel Rodeiro in his article titled “Environmental Transformative Justice: Responding to Ecocide,” he asserts that while environmental destruction encompasses various human-induced damages to ecosystems, ecocide specifically refers to the extensive destruction of entire ecosystems or the deliberate harm to essential components of the environment. The distinction lies in the scale and intent of the damage (258).
Preventing the death of biotic species and averting massive destruction of abiotic species pose significant challenges for both environmental and animal ethics. The contemporary mass extinction of species can be perceived as a form of speciesism, where human actions prioritize our species at the expense of others. Addressing this issue becomes a pressing concern for ethical frameworks that recognize the value or rights of nonhuman species.
Generally, the prevention of ecocide and environmental destruction represents a crucial ethical imperative to safeguard the intricate web of life on Earth and acknowledge the intrinsic value of all living beings. Martin Heidegger, explored the relationship between human existence and the environment through his existential phenomenology. He emphasized the concept of “being-in-the-world,” arguing that humans don’t merely exist in isolation but are inherently connected to their surroundings. Reece Burns lends his voice to Heidegger’s thoughts by stating that the current planetary crisis stems not only from human-induced environmental degradation but also from a profound crisis in the meaning and values of human existence.
For Burns, this exploration progresses into the development of the theory of ‘being-towards-ecocide,’ which focuses on the significance of an individual’s encounter with ecocide (Burns 10). By examining the modes of existence in relation to environmental harm, this approach provides insights into the profound implications of human actions on the planet. The aforementioned underscores that ecocide is a highly pertinent issue deserving literary exploration within literary works like Ahmadou Kourouma’s Allah is Not Obliged.
Ahmadou Kourouma’s Allah is Not Obliged primarily concentrates on the young boy Birahima. After the death of his mother, ten-year-old Birahima departs from his Ivory Coast village with the sorcerer and cook Yacouba in search of his aunt Mahan. Upon crossing into Liberia, they are captured by rebels, compelled into military service, and provided with a Kalashnikov, meager rations, a small stash of drugs, and a minimal wage. Amidst the chaos of a civil war, Birahima witnesses death, torture, dismemberment, and madness, yet somehow manages to preserve his own sanity.
The text also centers on the effects of war on individuals, particularly child soldiers, and extensively examines the environmental destruction resulting from conflict. While the novel vividly depicts the brutality and aftermath of warfare in West Africa, it also delves deeply into the ecological consequences of war. The narrative focuses on the human experience and the impact of violence, exploring environmental degradation as a result of war. This research paper therefore seeks to investigate ecocide in Ahmadou Kourouma’s Allah is Not Obliged.
Ecocide in Ahmadou Kourouma’s Allah Is Not Obliged
1.2 Statement of the Problem
Many scholarly analyses have been conducted on Ahmadou Kourouma’s Allah is Not Obliged. Scholars like Cecelia Adei have researched on the juvenile themes in Allah is Not Obliged, while another article looked at the text a means of Validating the Truth of Wartime Absurdities. Notably, none of these studies have delved into the specificity of ecocide in Ahmadou Kourouma’s Allah is Not Obliged. This research aims to address this gap by investigating ecocide in Ahmadou Kourouma’s Allah is Not Obliged.
1.3 Aim and Objectives of the Study
The aim of this study is to examine the concept of ecocide in Ahmadou Kourouma’s Allah is Not Obliged.
The specific objectives of the study are:
- To examine effects of war on the environment in Ahmadou Kourouma’s Allah is Not Obliged.
- To examine ecocide in Ahmadou Kourouma’s Allah is Not Obliged.
1.4 Significance of the Study
This research critically examines ecocide in Ahmadou Kourouma’s Allah is Not Obliged. The study contributes to the existing body of knowledge and scholarship on ecocide by focusing on analyzing the character of texts through an ecocritical point of view. The study will also serve as reference material for future researchers on the related subject.
1.5 Scope of the Study
This study is limited to ecocide in Ahmadou Kourouma’s Allah is Not Obliged.
