Paper 3: Marxist Analysis &“The Last Asset”

     The short story “The Last Asset” by Edith Wharton displays themes that are prevalent to the world we are accustomed to. The amount of wealth we have, sadly, separates us from others and allows us to be classed unfairly. In the quest for this title, the Marxist theory suggests that we absorb a capitalistic ideal that forces us to exploit, to act selfishly as well as other questionable ethics in order to rise to the top. In today’s society the class we are in or the class we strive to be placed in is the crux of what determines the actions we use to move forward or remain in our position. This is why “The Last Asset” is a great example of the negativity of classism and how it pushes us to do questionable things. 

     The Marxist theory concept by Tyson teaches the reader that “the socioeconomic system in which we live does much more than determine who has the most power. It also determines, among other things, how we are educated, and it influences our religious beliefs, which together control to a great degree how we perceive ourselves and our world” (Tyson 53). Every aspect of our lives is essentially affected by our class. This gives too much importance so our socioeconomic placement and leads individuals to make any sacrifice to move up. This is why both Edith Wharton’s “The Last Asset” and Louis Tyson’s “Marxist Theory” are so compatible.

     The protagonist, Mrs. Newell, is placed in the situation of fighting to remain in the upper class where she really has nothing to offer nor any justification to remain in this class anymore. While she understands this, she devises a plan, a crass one at that, to use her daughter, Hermy, as a stepping stone to move higher in the social scale by marrying her to royalty.

     Two important theories associated with “The Last Asset” that help solidify the claim of how the negativity of classism pushes individuals to do questionable things were of course Tyson’s classism along with commodification. Tyson’s classism, in the Marxist theory, “points out that the accumulation of wealth, especially of enormous wealth, isn’t necessarily a sign of merit. All too often it’s a sign of questionable ethics” (Tyson 56). The explanation of classism correlates with the egotistical intentions of Mrs. Newell.  Adding support to the claim, it’s clear that in the story Mrs. Newell is using her daughter as a type of advancement in the aristocratic society. While it’s obvious you will give more credit to commodification for the circumstance it’s more important to highlight Mrs. Newell’s “questionable ethics” and leech-like tendencies that are keeping her afloat. The effect of classism has forced Mrs. Newell to make negative and unethical choices in order to progress higher on the social scale. More importantly it’s wise to know that in this context classim serves as the idea of what the world is and commodification would serves as merely the reaction used to remain in that world.

     As the classism association is fully understood, it now makes it easier to connect Tyson’s commodification theory into the story. Commodification is what “encourages us to relate to things and people as commodities. We commodify something when we relate to it in terms of how much money its worth or, put another way, how much money it can be exchanged for (its exchange value)” (Tyson 58). What this definition finally concludes in relation to “The Last Asset” is in the particular quote, “Mrs. Newell spoke as if her daughter were a piece of furniture acquired without due reflection, and for which no suitable place could be found” (Wharton 218). It’s apparent that Hermy was only a commodity in the eyes of her mother which was thoroughly explained in the following quote, “what was the use of producing and educating a handsome daughter if she did not, in some more positive way, contribute to her parent’s advancement” (Wharton 218). Both of the passages proved that Mrs. Newell’s daughter, Hermy, was simply a commodity and tool for her mother to not become a victim but a beneficiary of the “world” or “classism”.

     This story is all too common of situations where people who are in high in social classes are not there because of merit but more so of a debatable behavior and practice. If the capitalistic idea doesn’t become less distorted and we don’t begin to hold ourselves and each other more accountable; the trend of associating people with wealth and power with dubious practices will get only stronger. A model must be established that discredits exploitation and selfishness when used to promote one’s status.       

                                                               Works Cited
Tyson, Louis. "Using Concepts from Marxist Theory." Learning For A Diverse World. Routledge, 2001. 53-61. Print.
Wharton, Edith. The Last Asset. Kessinger Publishing, 2004. Print.

Paper 2

“Things fall apart” by Chinua Achebe exhibits numerous themes that correlate in the world we live in. Despite the book being published over 50 years ago the themes are still important and relevant to this day. Understanding the importance of these themes, principally fatherhood, allows one to realize the great effect of personal experiences and how they directly or indirectly affect others. The greatest claim to this process derives from the fatherhood theme in the story. Oknokwo’s horrible example of a man, by his father, forced him to become everything he wasn’t. This same goal was then forced on the people closest to him like his son, Nwoye.

     The influence from the poorly set example of Oknokwo’s father directly affected how Okonkwo was molded. In the early section of the book; quotes describing, Okonkwo’s father, Unoka, like “he was in fact a coward and could not bear the sight of blood” (Achebe 6) or “Unoka was never happy when it came to war” (Achebe 6) directly influenced Okonkwo. The influence was so extreme that when Okonkwo is being described the quotes are exactly opposite. Okonkwo “had shown incredible prowess in two inter-tribal wars” (Achebe 8) and “unlike his father he could stand the look of blood” (Achebe 8). These two examples prove the strength of Unoka’s influence and how it made Okonkwo and his father’s attributes poles apart. If the quotes themselves still present direct influential doubt, the quote “Okonkwo’s greatest fear…was the fear of himself, lest he should be found to resemble his father” (Achebe 13) further proves in the case of fatherhood and how direct the connection between Okonkwo and Unoka is.

     Going deeper, it’s essential to observe other outcomes resulting from an influence and labeling it direct. The quote “he had not patience with unsuccessful men. He had no patience with his father” (Achebe 4) is the clearest example of Unoka’s direct influence on Okonkwo. This quote is put into effect during a situation at a kindred meeting when a man, without any titles, contradicts him in front the others. Okonkwo acted swiftly with the absence of patience, and returned the comment “this meeting is for men” (Achebe 26) or in other words calling him “agbala” (Achebe 13) which means women or man without titles, to emphasize he’s unsuccessful. As the influence of his father directly affected Okonkwo, Unoka’s influence indirectly affected Nwoye through Okonkwo. 

     Whether or not the tough parenting was accepted in the Ibo culture; Okonkwo’s verbal and physical abuse continually put strain on his relationship with Nwoye until he left for the missionaries. Okonkwo’s extreme principles of refusing to be his father made him successful and worked very well as it allowed him to not take failure as an option. However, those same extremes were put into other situations like raising his son. Okonkwo most important principle which worked for him personally was “to hate everything that his father Unoka had loved… Gentleness and another was idleness” (Achebe 13). As Okonkwo adopted this for himself he also forced this principle on Nwoye. The quote “Nwoye… was already causing his father great anxiety for his incipient laziness and sought to correct him by constant nagging and beating” (Achebe 14) showed that these were the instances where Okonkwo enforced his influence based principles on his Nwoye. 

     This harsh parenting took a toll on Nwoye from an early age with the quote “Nwoye was developing into a sad-faced youth” (Achebe 14). The last example of harsh parenting that resulted from Okonkwo and Unoka’s relationship was when he told  Nwoye during the preparation of yams “ if you spilt another yam of this size, I shall break your jaw” (Achebe 32) this posed as Okonkwo’s way of “stamping out the disquieting signs of laziness” (Achebe 33) which resembled so much of his father. These situations gradually got worse throughout the book and Okonkwo’s fixation of being nothing like his father help sever ties with his own son, as he realized he saw much of his grandfather in him. 

     The ability of major influences possessing the potential to affect us negatively, positively or both is one of the 3 options we have. As poor of an example Unoka was, it pressed Okonkwo to become everything his father wasn’t, and the negative experience gave Okonkwo a positive outcome in regards to gaining many achievements. That personal positive outcome for Okonkwo was then pushed to its extreme and forcefully pressed onto Nwoye. Okonkwo’s goal to be so different from his father is what drove away is son. This relationship between the main character and his son is common within fatherhood and comes with many variations. The influence of a father or lack thereof, plays a crucial role on a son. The influence and experience directly affects the son at which he is forced to make a choice. The boy either becomes his father or completely opposite and however significant the situation is, that boy who has grown into a man, indirectly imposed that on his children. What must be learned is that which Okonkwo didn’t. There must be balance and control in one’s principles regardless of what harrowing or even idyllic experiences formed them.  Being able to find and develop a happy median is beneficial for all.

 



Works Cited
Achebe, Chinua. Things Fall Apart. New York: Anchor Books, 1994.

Take home Quiz

Bride Price

    The young women in the tribe who marry have a great deal of family involvement. This aspect, early on, portrayed the brides to be women who had no contribution in price or suitor. Even prior to chapter twelve, I viewed the bride price of the young women as simply a way to commodify them. A particular instance was in the end of chapter eight where bride to be, Akueke, is examined by the suitor and his family while they met to settle a price. “Her suitor and his relatives surveyed her young body with expert eyes as if to assure themselves that she was beautiful and ripe” (Achebe 71). The feelings received when I read this passage were in tune with those of the western scholars, for the fact, that the young women were clearly commodified by looks and age, which directly determined their bride price.  As I continued to chapter twelve my thoughts on the bride price didn’t alter to the ideologies of the African scholars. Despite chapter twelve’s presentation of how rich and cultured the wedding ceremonies were; I still saw no evidence that would discredit the commodifcation of the brides. During the wine carrying ceremony Akueke’s father, Obierika, said “I hope our in-laws will bring many pots” (Achebe 116) and how “they ought to know that Akueke is the bride for a king” (Achebe 116). Those two quotes weren’t the problem because as a father giving away his daughter to be married you always want the best. The problem lied in Okonkwo’s comment, “they dare not bring fewer than thirty pots…I shall tell them my mind if they do” (Achebe 116). This comment gave conflict in possibly thinking that the women weren’t commodified in any way. This conversation continued for another page and a half about the amount of wine they should deem fair, which doesn’t dispute that a bride price in no way is purchasing a woman, whether it be cowries or pots of wine. 

Women’s Rights

    The situation of women is neither positive nor an equal one. One may go as far to say women are second class citizens, but I feel that could be taking their role in traditional Ibo culture too far. As it is clear that women are commodified in regards to bride price; there isn’t a clear absence of women’s rights and liberties. While throughout the story Okonkwo beats his wives with little consequence; the week of peace differs. Okonkwo committed an offense by beating his wife during this time for “going to plait her hair at her friend’s house and not returning early enough to cook the afternoon meal” (Achebe 29). What’s more is that the offence was not for beating his wife but for the fact he beat her during the time of peace. This only goes to say that the rights and liberties of the women are limited and offending a God is more punishable than abusing a woman. In chapter ten, the situation where the husband was severely abusing his wife proved that, despite how little the consequences were some action was still taken. This was clear by the verdict of the case when the council agreed that the husband should “go to his in-laws with a pot of wine and beg your wife to return to you” (Achebe 93) and for the family of the wife to “let your sister go with him” (Achebe 93) if he begs and brings the wine. The rights of the women in this culture are few and basic, but as mentioned earlier, even if those rights are violated the consequences aren’t as severe as the crime against the woman.

Marriage

    Polygamy in the Ibo culture seems not only normal but also praised. Having multiply wives proves you are successful and shows your prosperity by your household. Just as a man seeks to attain many titles, in the Ibo culture the men seek to have many wives. Having this cultural expectation for men to achieve many titles and become prosperous directly affects the women whom want to marry. The women (or family I should say) prefer men who are successful and possess many titles, which is why Okonkwo has three wives at a relatively young age. “Okonkwo, who risen so suddenly from great poverty and misfortune to be one of the lords of the clan” (Achebe 26) has the credentials that would make any father agree to give his daughter to marriage. There are many advantages of polygamy within the Ibo culture. The wives of the husbands are able to have many children between them. As entire family they all have roles and work together whether it’s preparing meals or harvesting for the new season. This is especially helpful for Okonkwo and the upkeep of his large compound. The advantages are immense and have created favorable interaction and relationships between the wives of Okonkwo. A particular example was during the time of peace where Ojiugo left to plait her hair. When Okonkwo had returned he was clearly upset and wondered if she prepared food for the children before he noticed they were eating with the children of his first wife. Okonkwo then continued to ask “did she ask you to feed them before she went?’’ (Achebe 29). She answered yes knowing it was a lie as she was only “trying to minimize Ojiugo’s thoughtlessness” (Achebe 29). This incident along with others not mentioned showed how close the wives were in supporting each other from the wrath of Okonkwo.