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psychological stress that leads to lamentable consequences.  The 

playwrights present the discord tactfully with their catastrophic 

consequences. 

Keywords: Culture, discord, hostility, consequences, drama.

    I    

A social group is always identified with distinctive customs, arts, social 

institutions and other manifestations of human and intellectual beliefs 

which mark their essential generic characters. Culture is human 

symbolic expressions through religious practices as rituals, expressive 

arts, festival celebrations, and patterns of consumption. But cultural 

universals are found in all human societies. They have been mentioned 

by anthropologist like George Murdock and others; and can be defined 

as anything common that exist in every human culture on the planet yet 

varies from different culture to culture, such as values and modes of 

behaviour.(Lumen Learning, Cultural Universals) Donald Brown calls 

it human universals. In his book Human Universals, he submits that 

''those features of culture, society, language, behaviour, and psyche for 

which there are no known exception.'' He made a list of hundreds of 

items he suggests to be universals under the following subheadings: 

language and cognition, society, beliefs, and technology (Donald's List 

in Human Universals), but they differ because cultures develop 

differently in different environments. 'One culture is a unique mix of 

ideas struggling and competing; it is never exactly the same in two 

places' (The is Engmann, Why Culture Differ).

Cultural disparities exist in certain beliefs, attitudes, languages, various 

practices, and other expressions that are identifiable with members of a 

specific society. It is these differences that lead to cultural discord 

especially among the ignorant who can hardly tolerate others without 

knowing that cultural difference means different ways of doing the same 

thing. In the same way people practice different religions such as 

Cultural Discord, Hostility and Destructive Consequences: 
Dramatic Perspectives

         Ezeugo, Anthonia E., PhD

            Department of English,

Chukwuemeka Odumegwu Ojukwu University,

   Igbariam Campus

Abstract

Culture is a compendium of social behaviour, norms and values found in 

human society. In most instances, culture refers to beliefs, accumulated 

experiences which came to be a way of life. When two cultures come in 

contact there is always cultural discord. This paper examines cultural 

discord that occurred between Owa people and their English colonizers 

as presented in Iredi Warby Sam Ukala ; and the conflict which occurred 

between Obiorah,  his Afro- American wife and Obiorah's village folks 

in Nwabueze's Echoes of Madness. In Iredi War by Ukala, the high - 

handed assistant commissioner struggles to displace the traditional 

values of Owa people to his English culture and dies as Owa people rise 

against his hostility to preserve their way of life. In Nwabueze's Echoes 

of Madness Brenda's pride of superior culture even pushed her to call the 

custodians ''bald -headed folks'' (Nwabueze, 11). Her negative vibes 

affect her husband's people's consciousness; it destroyed their sanity and 

left them insane. They snatch her bag took her and kill her. Hostility 

against each other led to catastrophic consequences because the 

characters refused to apply cultural democracy. For the different 

cultures to coexist there must be adaptation of multiculturalism. The 

theory multiculturalism describes a way a society handles cultural 

diversity as it exists between the groups portrayed in the plays. The 

study reveals that Sam Ukala and Emeka Nwabueze as custodians of 

culture opened our eyes to the pressure of abandoning traditional 

cultural pattern in favour of the alien and the pressure of 'sophiscated' 

culture in its bid to swallow the prevailing one with the usual 

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works) of culture, Sam Ukala and Emeka Nwabueze open the eyes of the 

audience to the prevailing problems of the pressure to abandon 

traditional cultural patterns in favour of alien ones, pressure of 

sophisticated culture in the bid to swallow the prevailing culture, and the 

usual considerable psychological stress that leads to lamentable 

consequences. Such consequences are normally psychological and it 

occurs when a society is helpless to resist massive cultural and strong 

pressure to abandon their traditional and cultural patterns in favour of 

sophisticated one. The situation likely calls for ugly conflict and 

confrontation of 'us and them' which consistently cause dichotomy in the 

whole universe. In his description of dichotomy Mazrui holds that:

Dichotomy can take a variety of forms- the native versus the 

foreigner, the friend versus the foe, the familiar versus the strange, 

the Orient verses the West, the North verses the South, the 

developed verses undeveloped countries, and so on; this 

dichotomous framework of world perceptions amounts to iron 

law of dualism, a persistent conceptualization of the of us and 

them (214).

Multiculturalism as the Theoretical Anchor

It is expected that people of different cultures can live in peace with each 

other even as matter of policy. This concerns many cultures existing side 

by side in harmony. This is another aspect of cultural phenomenon 

which is confirmed by Asika, as ''another part of cultural studies'' (422). 

It is predominantly identified with American critics perhaps because of 

the interrelated condition of American states. It can also be identified in 

other places with similar contexts. Multiculturalism describes a way a 

society handles cultural diversity. Robert Longley asserts that 

''multiculturalism expresses the view that society is enriched, 

respecting, and even encouraging cultural diversity'' (Thought Co,What 

is multiculturalism? Definitions, Theories, and Examples). Stanford  

Encyclopedia of Philosophy holds that Multiculturalism ''is about how 

to understand and respond to the challenges of cultural and religious 

diversities'' (Stanford Encyclopedia of Philosophy). Lonely recalls that 

in ''2001, the General Conference of UNESCO took this position when it 

asserted in its Universal Declaration on Cultural Diversity that … 

''cultural diversity is as necessary for humankind as biodiversity is for 

nature'' (What is multiculturalism? Definitions, Theories, and 

Examples, ThoughtCo.). This culminate to this fact that people of 

different cultural background must come together for one reason or the 

other and when such occurs it is important that those involved must 

apply acculturation to ensure peaceful coexistence. This is exactly what 

the playwrights are trying to portray. What Ukala is trying to suggest is 

that the assistant British District Commissioner, Crewe –Read and Owa 

people would have benefited from increased diversity through 

harmonious coexistence if they adhere to the tenets of multiculturalism. 

The blame is more on Crewe – Read who would demand Owa to turn 

overnight to his way of life which is alien to them. Nwabueze in his 

effort expresses that the society Obiorah and Brenda met would have 

been 'enriched' if they respected and even acknowledged cultural 

diversity. 

    II

Iredi War by Sam Ukala is a play he uses to create the 1906 uprising of 

the people of Owa Kingdom now in Ika North- East Local Government 

Area of Delta State Nigeria against the British colonial oppression. The 

play is a typical reconstruction of past events in this twenty-first 

Century. Owa people called the oppression 'Iredi War' captioned from 

the name of the Assistant District Commissioner, O S Crewe-Read who 

spear-headed the discord. Iredi War describes the high- handedness of 

the assistant commissioner as he struggles to displace the traditional 

values of Owa Kingdom to his English culture. This struggle for cultural 

dominance which is encountered in the battle by Owa Kingdom for their 

cultural preservation are all illuminated in Ukala's'folkist' play. 

The British District Commissioner, Mr. Chichester had come into Owa 

acknowledging the disparities between the culture of his people and of 

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Owa Kingdom. As a wise man he tolerates and respects the culture of the 

majority. He understood the need to adopt a common set of social norms 

between him and the indigenes. Igboba, the Obi of Owa Kingdom, a man 

whose philosophical experience, ability to discern inner qualities of 

human relationships and sense of judgments has placed him above other 

members of his society, struggles for perspectives for a common ground 

for inter culture. But before this convention could be achieved, a ''power 

hungry and a power- drunk…young and inexperienced'' (38) Crew-

Read was sent to replace Mr. Chichester. The playwright portrays Owa 

people responding to adverse changes brought about by the overzealous 

Crewe-Read. Due to his high- handedness, Owa people experienced 

adverse cultural changes and depressing encounters on her heritage. He 

destroys the cordial relationship anticipated by Igboba and Chichester 

and is ready to destroy anything or anybody that works against his plan 

of taking over the administration of the kingdom. His aim is to introduce 

Christianity, improve technology, and change the culture which he sees 

as inferior. He continually reminds Owa people that their culture is a 

joke. He negates the cultural reception given to him at Igboba's palace 

and condemns the people's manner of praying instead opted to pray 

during his reception. The playwright presents his prayers as a portrayal 

of pompous and over blown words embellished with a chorus of Amen 

from his members.

Chief Igboba pours libations and breaks kola which symbolizes his 

welcome, but he refuses all.  And with his negative attitude Crewe-Read 

rejects acculturation; then makes himself an ignoramus that fails to 

understand that he needs to adjust to the culture of a larger group before 

simultaneously and concurrently introducing his own culture in a 

situation of mutual understanding if there is any need.

From this stand, it becomes obvious that the Assistant Commissioner is 

not aware that there are many similarities between his culture and that of 

the natives. In the administration of the kingdom, Igboba is at the highest 

hierarchy followed by other subordinates in the system; similarly the 

British people have their authoritative officials organized in nested 

ranks. Their highest in rank is His Majesty King Edward V11 king of the 

United Kingdom and British Dominion. Both parties believe that the 

Supreme God is the highest and supreme ruler. But when the people of 

Owa talks about the Almighty God, Crewe-Read sees it unacceptable. At 

this misunderstanding, Igboba meekly explains to him: ''Mr. DC, we do 

not know your god. Our fathers did not introduce him to us. That is why 

we do not offer him kola and palm wine''(Ukala, 16). Crewe-Read 

arrogantly responds: ''Chief Igboba, your fathers were primitive, 

ignorant, uncivilized and barbarians'' (Ukala16). Even an imbecile 

would feel offended by Crewe-Read's insolent and contemptuous 

statement against the ancestors of Owa Kingdom. This is a mere 

expression of cultural superiority. And it is this cultural superiority that 

breeds discord and intensifies hostility between Owa and the colonists 

while they struggle to overcome the devastating blows on their 

inheritance.

Wherever there is no agreement or harmony in handling of affairs in a 

relationship, the result is discord. Ukala presents this conflict tactfully 

with its catastrophic consequences: it resulted in the murder of Crewe-

Read with many people at the helm of affairs from the British side while 

Owa young men were also slaughtered in cold blood during the struggle 

for supremacy.

Despite the destructive atmosphere, the playwright is still able to depict 

the African value. He proves that an African ruler in a typical African 

setting deserves great respect. The play also appraised some powers 

possessed by Africans. In the play, Nneka uses her magical power to cast 

pebbles, pieces of irons and big needles into a soldier's flank by just 

stretching out her right hand to the air; Lawani attempted a shoot at 

Iwekuba, the gun magically went numb; when Rudkin's soldier wanted 

to shoot a gun at Igboba and his subordinates, his hand hung in the air in a 

supernatural manner. These powers are either powerless to an extent or 

they are negatively used. That is perhaps why Africans still gave in to the 

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forces of colonialism even with those intimidating powers.

There is something in the character of Chief Igboba which should be 

emulated by the present African rulers; that is the way Chief Igboba 

surrenders himself to the colonial masters because of his subjects held 

by the alien forces and proves himself as a persistent defender of the 

people he governs. He addresses Chichester concerning his subjects at 

the custody of the colonists to prove his defence and solidarity:

CHIEF IGBOBA:…listen, if my people deserve to die by hanging 

because they dared to defend their father land against oppressive 

aggression from your people, I desire to die with them because they 

ran my errand. Take me to them. If I must live even in exile, my 

people must live also. Exile will end one day, whether you like it or 

not, and I need my subjects, for what is a king without subjects? 

Owa will need them, for what is a kingdom without people? (Ukala, 

95)

    III

There is also another dimension of cultural discord in the work of  

Emeka Nwabueze in his Echoes of Madness. Its main crux is portrayal of 

non- conformity to Igbo social values by Obiora and Brenda and its 

subsequent calamity. Obiora studied in America where he married an 

Afro -American. Both come back to be established at home. Their home 

coming coincided with Obiora's appointment as the new chief priest of 

the village. Obiora is already absorbed in the culture of his wife who is 

ethnocentric and racially biased. Obiora's words and reactions against 

his people's demands are clear evidence of xenocentrism. He becomes a 

bat that perches on the fence between the two cultures. When the 

divination was made and result was Obiora, Nzeduba raised his brows:

My people, there is snake in the rafters. We have a thread wearily or 

kiss the fangs of death …Osuofia, our diviner told us that the gods 

have chosen a new person to replace the old priest, but we know the 

person he has chosen as his successor is living in the land of the 

white man… I raised a voice of protest but I was told one does not 

doubt the potency of an oracle invoked by the acolyte of the 

ancestors…(Nwabueze, 5)

As if in alliance, Odukwe expresses his fear over the possibility of 

Obiora's acceptance of such ancestral position when his wife does not 

even speak Igbo. Another fear he expressed was Obiora's possibility of 

coming home. To this, Osuofia promised to perform rituals that would 

force him home. So, when he came home Nzeduba tried to convince him 

that the deity has brought him home to replace the dead chief priest after 

all: ''there's a shorter road to your father's house but you chose the one 

that passes through the shrine. That indicates that Avuja supports your 

selection as his chief priest'' (Nwabueze,12). Obiora refutes the claim. 

But said that not only that he travelled his usual road, he came back 

because he had ''a big job as director of a newly created government 

parastatal…(while his wife) will go into the business to help this damn 

country by contributing to its economic development''…(Nwabueze,13)

Obiora sees the demand for him to become a chief priest of a deity, a 

worshipper of Avuja as an echo of madness for an American trained man. 

To him again it is total dementia for his people to force him to leave wife 

and marry a village girl they recommended. He sees these cultural 

demands as aberrations to the American standard. His rejection of his 

kinsmen's 'imposed culture' made them regard his attitude as a 

derangement and he suffers from what Bakke Edward portrays as a 

carrier of imposed culture (Bakke, 355).

Cultures may be different but the worship of the Supreme Being is 

universal and substantially consequential though the approaches of 

worship may be different. There is also universality of marriage 

institution, yet ways and methods are quite different. The same thing 

applies to the selection of priests who would mediate between the people 

and the Supreme Being. The method each society applies leads to the 

same destination. It is like cooking the same food in different ways. The 

culture of a group influences their thoughts, actions characters and of 

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course their destinies. That was the reason Abraham asked his trust- 

worthy servant to go to his relatives to get a wife for Isaac (Genesis 24: 3-

4). He desired a woman who shares the same culture with them. David 

Krech et al affirm that:

Once a group accepts a given arrangement, and the arrangement 

becomes a typical means of coping with a problem, it is 

transmitted to new members of the society as the approved way, 

and very frequently as the only decent or civilized way…failure to 

recognize the diverse ways in various peoples of the world cope 

with universal problem makes for misunderstanding and conflict 

(Krech et al 344).

As a result, every society sticks to their culture even if it is universally 

unacceptable and pessimistic. Onuama clan has refused to see through 

the eyes of Obiora that the worship of carved images which they call 

deities is aberrant. There is also other binding philosophy of an Igbo man 

– brotherliness hewed into the extended family system which Obiora 

ignorantly ignores. Moreover, in the present times the family members 

are not completely obliged to choose a wife for their son, the son at the 

same time should not scare everybody away because his training in the 

school kept everybody at home hungry. ''And those that sow in tears 

shall reap in joy'' (Psalm 126: 5).Therefore, Obiora's Afro- American 

wife should not interfere with the good aspect of African culture in her 

selfishness and mere show of cultural superiority because no culture is 

good all through. She is expected to acculturate. To affirm this Ugwu 

holds that they need to ''create an avenue for cultural democracy, and 

remove the prevalence of what may be described as dominant culture, 

destroying patterns of allegiance in opposition'' (Ugwu, 189).

When the 'patterns of allegiance' gets destroyed, Chinwe, Obiora's half -

sister reacts obtusely. She laments and justifies her irrational action:

Only a person who doesn't know how much we've suffered for 

Obiora will blame us for whatever way we've decided to treat 

him…our dead father treated him like a king. He sold our land even 

our house in the city to train him in school… poor mother died of 

poverty and heart break because of Obiora… now that same boy has 

returned with a stick which he calls a wife to destroy our life…the 

memory …hunts me like evil spirit (Nwabueze 31).

Obiora destroyed the patterns of allegiance of his own culture by failing 

to adhere to something which he is bound by duty. That 'something' is his 

obligation to his parents who lost their valuables in order to see him 

through his studies abroad. He owes allegiance to the parents for all they 

spent on him. He should at least care for them at least a year or two before 

even thinking of marriage. Besides, his siblings were deprived a lot of 

just to see him through in the school, those sibling should not be 

abandoned while dancing only to the tune of the alien wife he is very 

weak to control; and whose culture negates extended family system. 

In her pride, Brenda manipulates Obiora to abandon the values that 

molded him. Pride in any way, whether cultural, racial, intellectual is 

equal to suicide; it is toxic. The reaction meted by Obiora's people 

against him and his wife is fired by Brenda's pride. She even calls the 

custodians of her husband's people ''bald -headed folks'' (Nwabueze, 

11). Her negative vibes affect her relations-in-laws' consciousness, it 

destroyed their sanity and left them insane. At the climax, Akamuonye 

arranges with Dimgba and other unscrupulous youths to snatch Brenda's 

bag which they thought contained much money and killed her. They 

steal Obiora's documents and collect his wares from the wharf.

Conclusion

Whenever people from different cultural backgrounds come together 

there are dissimilarities in values, beliefs, needs or priorities, aims and 

methods of competing and achieving goals. These differences breed 

discord. The different philosophies are what the playwrights are trying 

to convey through their works. In Ukala's Iredi War the artist displays 

cultural dominance and power control exhibited by Crewe-Read amidst 

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cultural differences between the British colonists and Owa Kingdom. 

Chief Igboba and subordinates struggles to find a way of preserving their 

values and this led to calamities. The same misfortune occurred in 

Emeka Nwabueze's Echoes of Madness when Obiora manipulated by 

his Afro-American wife, defies brotherliness of African philosophy in 

their bid to intimidate Igbo priorities.

Works Cited

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Brown, Donald. Human Universals. Temple University Press, 1991.

Emeka, Odo Onyeka. ''Towards a Universal Tragic Vision in J P Clark's 

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David, Krech et al.  Individual in Society; a Textbook of Social 

Psychology. McGraw-Hill, 1962.

Engmann, Theis. ''Why Culture Differ'' W.W.W. Quora. Com. October 

21, 2017.

Longley, Robert. ''What is Multiculturalism, definition, Theories and 
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