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The natural world flourishes throughout the novel, imbuing scenes and creating character interconnectedness. The purple hibiscus represents hope for a harmonious fusion of past and present to create a kinder, more tolerant future.
The hibiscus is symbolic of hospitality and “old royalty,” and is meant to bring power and respect. It is a special gift to one who is loved and admired, holds a meaning of the immortality of love, and is said to have a calming effect. In the novel, “old royalty” alludes to the ancestral heritage slipping away at the hands of intruders. Power and respect correspond to the commanding presence in public and private realms, and the hospitable flower planted in personal gardens welcomes visitors in both Papa and Aunty Ifeoma’s gardens.
Papa’s red hibiscus represents a fierce energy, whereas Aunty Ifeoma’s purple hibiscus, which is a “deep shade of purple that [i]s almost blue” (128) tempers that ferocity with the calm stability of blue to create an energy forged from the old ways. This idea can be applied to both the novel’s familial and communal worlds, both of which are traveling at a rapid pace toward a distinctly different future. For example, when soldiers tug at the hibiscus’s red blossoms, they identify with its energy.
Red and blue can also signify the two distinct worlds of old and new blending to form a harmonious world. Jaja transplants the purple hibiscus as a gift to his family and an emblem of what the family and world can be—one of cooperation and inclusion as opposed to one of only “one color” and one way. This flower’s hue, which arrives as a result of experimentation, directly mirrors external factors.
Purple is also associated with power, wisdom, and rarity, so it’s fitting that Jaja most closely identifies with these qualities. Jaja wants to adopt the male role of protecting his family, especially the women, and he will gain power as the next patriarchal figure, one who has grown increasingly wise and brings a new spirituality to the world.
Even though all five senses figure prominently throughout the novel, the eyes and vision are especially conspicuous. At first, Kambili and Jaja communicate with their eyes more than their lips in a home where no one speaks. At the end of the novel, Kambili notices Jaja’s “eyes […] have hardened a little every month he has spent here; […] I even wonder if we ever really had an asusu anya, a language of the eyes, or if I imagined it all” (305). Upon first encountering Amaka, she likens Amaka to Aunty Ifeoma “[o]nly her eyes were different; they did not have the unconditional warmth of Aunty Ifeoma’s” (78). During Papa’s darkest days, dark bags appear under his eyes.
Kambili’s dreams reflect recent occurrences connected with emotions, evidenced in the dream after her first encounter with Aunty Ifeoma: “That night, I dreamed that I was laughing, but it did not sound like my laughter, although I was not sure what my laughter sounded like. It was cackling and throaty and enthusiastic, like Aunty Ifeoma’s” (88). Kambili admires Aunty Ifeoma’s ability to laugh without restraint, and identifies it as her laugh before she even knows her own. A new joy and new discoveries are beginning to unfold in her, but have not reached her waking world yet.
Kambili also struggles with discerning between reality and illusion. Much later, when Papa visits her in the hospital and is “speaking and crying at the same time,” he says, “My precious daughter. Nothing will happen to you. My precious daughter” (212), Kambili is “not sure if this was a dream” (212). This scene is dreamlike because it is hard to believe Papa’s words. Considering Papa almost killed Kambili, the genuineness of what he says is dubious, especially since he often cries and repents after his violent episodes. When Mama visits Kambili in the hospital, “[i]t was Mama’s voice, real and next to [her]. [Kambili] was not dreaming” (213). Kambili, who trusts Mama, recognizes Mama’s genuine presence as someone who truly cares for her.
At the end of the novel, the dream for the future can be considered a theme in that there are no guarantees but certainly possibilities for all. Aunty Ifeoma and her children are attempting to live the so-called “American Dream” in the US, and even though it has flaws, opportunities exist. Kambili dreams of a close family relationship with Mama and Jaja and their world full of rich culture. This dream is not one of idealism or realism, but one melding the two to create a holistic world of acceptance and love.
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By Chimamanda Ngozi Adichie