Migration and Transnationalism in Chimamanda Ngozi Adichie's Americanah

     This term paper is a detailed study of Chimamanda Ngozi Adichie’s Americanah that foregrounds transnational practices of global migrants at the economic, social or political levels as instrumental in the way these migrants position themselves in the multiple spaces they inhabit in a globalized contemporary society. The novel Americanah revolving around the protagonist, Ifamelu perfectly encapsulates collective tales of immigrant experiences of African- Americans in the United States of America and the United Kingdom in the twenty-first century. Also, Americanah is a transnational work written by a twenty-first century writer exclusively for twenty-first century readers. The story progresses in a non-linear manner remarkably bringing American quotidian life and therefore seems to be faithful first-hand accounts of expatriates within and without their home countries. 

     Chimananda Ngozi Adichie (1977- ) is beyond doubt the greatest Nigerian woman writer in African Literature. The themes of her short stories and novel shift the focus of the reader to the issues of intercultural movements and struggles from the age-old tradition of writing about the heart-wrenching and longstanding tales of poverty and persecution of immigrants. Americanah is a melting plot of various subjects such as racism, identity crisis, cultural conflict, romance, alienation, homelessness and hair politics. Rather than treating each subject as a single entity, Adichie conceives them as a whole under the spectrum of migration, globalization and transnationalism.  

     The concept of transnationalism refers to multiple ties and interactions linking people, society and institutions invariably across various nations. Yitzhak Sternberg observes in Transnationalism: Diasporas and the Advent of a New Order that “The concept of transnationalism was coined in the early 1990s by enterprising group of social anthropologists to refer to the “multi-stranded” activities created by immigrants across national border” (568). In the context of globalization, transnationalism takes a paradigm shift from the sociological process of international migration to transnationalization of social spaces. This sudden shift involves receiving social remittances in terms of goods and services. Eveline Reisenauer in the essay “Three Transnationals: Transnationalization, Transnational Social Spaces and Transnationality” states:

“A transnational perspective means that migration is not an irrevocable process but may entail repeated movements and, above all, continued transactions- bounderd communication between actors – between migrants and non-migrants across the borders of the states. It generates cross-border ties and practices: letters, phone calls, visits, family remittances and economic investments in migrants’ communities origin yield feedback spurring additional departures and manifold changes in the regions where they and their significant others live” (9).    

     The incorporation of the concept of globalization into transnationalism theorizes the construction of social relations in transcending national boundaries. The global mobility of such relations in the fields of education, communication, transportation etc helps create a transnational space of economic, cultural and political participation. Americanah is a perfect literary work demonstrating the rapid expansion of cross-border transactions and networks among three countries namely America, Britain and Africa. 

     Africans have become part of the transforming process of migration. They are actively on transcending boundaries to join the migratory process. John A. Arthur comments in “Constructing African Immigrant Identities in Transnational Domains” on Africans active participation in global migration. He refers it “on the move” and further states that “On the move means African identities are going to be propagated and diffused within international migratory sites and domains” (1). African migration is structured on the basis of the internal conditions in their continent and the significant changes in the global production of goods and services. The significant new forms of cross-border mobility are mainly due to the:

“...post colonial economic growth, interdependence of world’s economies, global spread or dispersion of capital, the ease and free movement of people, goods and services, enhanced communication technologies facilitating faster means of transportation and the gradual loosening of national borders” (Arthur 2).  

     Traditionally, migration was regarded as a process of moving voluntarily from one country to another country due to the push factors such as conflict, drought, famine, political intolerance, racism and discriminating cultures and pull factors such as better job and economic opportunities, promise of a better life etc. Historical details substantiate that migration had been a several bulk movement of people over a period of time as well. However the concept of migration is very similar today. In fact people find it easier nowadays to move because of the availability of efficient transport, way-finding technology, improved communications, media and information, even though new immigrant laws and policies are much rigorous than before. 

Steve Tupai Francis in Migration and Transnationalism states: “Technologies of modern transportation, faster means of electronic communication and the interdependence of the world’s economies are a few factors that continue to spur the transnational incorporation of African immigrants to global affairs” (14). 

     In Americanah, Adichie sketches characters such as the female protagonist; Ifamelu, Aisha, Marlon, Jane, Bartholomew, Fred Wambui, Mwombeki, Emenike, Obinze, Nicholas, Ojiugo, Nosa and Iloba to depict the immigrant experiences in America and England. 

     It is quite evident that illegal migration is also on the rise in the recent times. The flow of illegal migrants is often from poorer countries to richer countries. The people involved often are not the poorest in their home countries. They tend to be people with a lot of information, knowledge, ambition and motivation, which often fuels their desire to migrate for better life. These are people who live in a place without permission and the authorities have no record of them. It also includes people who visit a country for tourism or education or health purposes legally, but do not want to go back. This means even though they went there legally, they are now illegal immigrants because they have out-stayed the time period they were given. In a similar way, immigrants who have expired documents or who came in with fake documents also fall under the category of undocumented immigrants.

     Olutayo C. Adesina in Globalization and Transnational Migrations: Africa and Africans in the Contemporary Global System comments on the pattern of mass exodus of Africans to the United States of America. He holds the view that “...the patterning of African migration in the West assumes, for the most part, that migrants exercise free choice rationality in terms of the decisions they have to make. Examples are choice of destination sites, costs of travel, ability to meet Visa regulations, employments prospects etc” (239). Americanah through the characterization of Ifamelu showcases the trauma and pathetic conditions of undocumented immigrants.

     In Americanah, the male protagonist Obinze is shown to be obsessed with America. Due to certain circumstances he could not achieve his American dream and therefore moves to England for pursuing his studies and in course of time becoming an England citizen over there. Unfortunately, he is deported by the authorities for not having a proper Visa. He then resorts to marry an English girl with the help of two Angolans so that he can stay back in England. But all his efforts turn futile and he is then sent back to his homeland, Nigeria. Nicholas; Obinze’s cousin who lives in England says: “The first thing to look for is not food or water, it is an NI number so you can work. Take all the jobs you can. Spend nothing. Marry an EU citizen and get your papers. Then your life can begin” ( Adichie 191). In course of the novel, Obinze takes up jobs such as toilet cleaner, delivery boy at a restaurant etc to make a living in England. 

     The emergence of a global economy has contributed to the creation of potential emigrants abroad and also to the formation of economic, cultural, and social links between industrialized and developing countries that as a result serve as bridges for international migration. For example, the emergence of new factories and offices abroad help create new job opportunities for immigrant workers. It seems in previous centuries many immigrated to America from developing countries such as Africa in order to work in manufacturing sectors. On the contrary, in the twenty first century the growth in the service sector transforms the occupational structure of developed countries.

     Also many of the immigrants are highly educated and are having high potential. Unlike the manufacturing sector, which traditionally supplied middle-income jobs, the majority of service jobs are extremely well-paid. This lures the citizens of Third World nations to migrate for better prospects. As a result more migration will happen in near future. The more the influx of migrant workers, the much the transnational communities emerge. John A. Arthur observes that “The immediate objective of their (African immigrants) presence in the US is to gain access to the economic opportunities US has to offer” (3). 

     Americanah opens up the possibilities of new avenues in terms of employment opportunities in America. Ifamelu’s father who wanted to graduate but had to work instead is very much anxious about Ifamelu’s future. He holds the view that “America creates opportunities for people to thrive. Nigeria can indeed learn a lot from them. I have no doubt that you will excel” (170). Her father has never been to America yet his romanticized notions about America triggers him to infuse American dream into Ifamelu. He accumulates such preoccupations through faster means of technology. 

     Ifamelu moves to America to attend University. She faces challenges and difficulties in America but her far-fetched dream of opening up new doors of better chances and prospects make her hold in America. She often feels like an outsider and is found to be in depression many times. Ifamelu switches her jobs frequently for better chances but ends up doing jobs she does not want to do. She takes up jobs such as waitress in a restaurant, baby sitter at Kimberly’s home, blogger and once as hostess to “relax” a tennis coach. Like Obinze, Ifamelu also affirms that none of the jobs is related to the University education she pursued in America. 

     Ifamelu also started blogging about the racism prevalent in America in the field of employment sector. Her blog titled “Job Vacancy in America—National Arbiter in Chief of Who Is Racist” (190) sums up the animosity towards Black immigrants in America. She further remarks the better chances for White skinned people over Black skinned ones: “But in fact, since the beginning of America, white people have been getting jobs because they are white. Many whites with the same qualifications but Negro skin would not have the jobs they have” (201). 

     The foremost driver of transnationalism is the development of technologies that have made transportation and communication more accessible. It helps the immigrants to maintain frequent contacts and to be closer with their homelands than before. This interconnectedness to a certain extent helps immigrants to be a part of their country though not physically available there. In Americanah, Ifamelu contacts her parents and relatives through emails and cell phones. Ifamelu’s parents always longed for the international call their daughter makes them. In the novel Ifamelu’s mother brags about the phone calls and even “takes the phone out to the verandah, to make sure the neighbours overheard: “Ifem, how is the weather in America?”” (151). 

     Also, Ifamelu keeps receiving a major number of phone calls from her blog readers. It seems Ifamelu finds an air of superiority and confidence when receives such professional calls. She is able to assert her identity of selfhood as an African-American as well. Adichie comments on Ifamelu’s transformation: 

“To receive phone calls, she wore her most serious pair of trousers, her most muted shade of lipstick, and she spoke sitting upright at her desk, legs crossed, her voice measured and sure. Yet a part of her always stiffened with apprehension, expecting the person on the other end to realize that she was play acting this professional, this negotiator of terms” (225).

     Another means of communication that shortened the distance between America and Africa is emails and social media such as twitter, facebook etc. Ifamelu contacts Obinze mainly though emails. Previously, they used to long for each other’s answers for prolonged number of days: “Obinze, who anchored her through that summer of waiting—his steady voice over the phone, his long letters in blue airmail envelopes—and who understood, as summer was ending, the new gnawing in her stomach” (97). Later Ifamelu and Obinze started communicating through mails. The strong emergence of technology in communication channels inhibited the traditional ways of writing letters to each other: “At first, they wrote infrequent letters, but as cybercafés opened, cell phones spread, and Facebook flourished, they communicated more often” (20).

     The relationship between both of them after Obinze’s marriage gets stronger and stronger through the number of emails they exchange each other. Their failure in building up the relationship and in course of the novel, Ifamelu moving back to Nigeria and reconnecting with Obinze are all results of emails: “In the last e-mail from her, sent just before he got married, she had called him Obinze, apologized for her silence over the years, wished him happiness in sunny sentences, and mentioned the black American she was living with. A gracious e-mail” (25). 

     Also, in Americanah the difference in education system of both America and Africa are also hinted. In Nigeria students follow a traditional way of chalk and board education while in America technology plays a significant role in academics. Ifamelu says, “SCHOOL IN AMERICA was easy, assignments sent in by e-mail, classrooms air-conditioned, professors willing to give makeup tests” (172). 

     In Americanah, most of the characters own accounts in social networking sites such as Facebook, Twitter etc. Obinze finds details about Ifamelu’s boy friend, Blaine through Facebook. Ifamelu stalks Obinze in Facebook and sees the photographs of Obinze’s family including his beautiful wife. Thus they are all connected from one corner of the world to the other corner through the virtual medium. In addition to these, Ifamelu’s cousin- Dike’s affinity towards Youtube videos is hinted. Dike along with his other friends watches “silly videos on Youtube” (20) and shows them to Ifamelu. 

     When immigrants engage in transnational activities they link their country of origin with their country of residence. There is a whole set of social fields that emerge as the products of series of interconnected and overlapping economic, political, and socio-cultural activities. Economic activities include business investments in home countries from the economic remittances of the immigrant country. This intense influx of resources in the form of economic activities directly or indirectly link two nations and thereby the development of them. 

     In Americanah, immigrants of America after earning sufficiently in America, come back to their homeland: Lagos in order to settle. Ranyinudo suggests Ifamelu to repatriate to Nigeria and settle down there. She also brings to her attention a few migrants who recently came back to the country and leading a better life there. Ranyindo helps Ifamelu adjust moving back to Nigeria also. Keeping Ranyinudo’s suggestion in mind,  

“She scoured Nigerian websites, Nigerian profiles on Facebook, Nigerian blogs, and each click brought yet another story of a young person who had recently moved back home, clothed in American or British degrees, to start an investment company, a music production business, a fashion label, a magazine, a fast-food franchise” (15). 

     Political transnational activities can range from political support to one’s own native in the immigrant country and voting in its elections and to even running for political office. It could be even transfer or dissemination of political ideas or norms such as writing a blog or publishing a write-up etc. Americanah gives a detailed account of Presidential elections of America in the year 2012. Both Blaine and Ifamelu are Afro- Americans. They share a passion for Barack Obama and become passionate supporters of his candidacy. 

Ifamelu writes blog posts titled “Why Dark-Skinned Black Women—Both American and Non-American—Love Barack Obama” (177), “Obama Can Win Only If He Remains the Magic Negro” (247), “Even the Idea of Being Ready Is Ridiculous” (249) etc. All Blacks in America seem to be staunch supporters of Barack Obama. Ifamelu questions her peers who demand they want a better America and showing their preference to Obama than Hillary Clinton: “It doesn’t matter what anybody thinks of Obama. The real question is whether white people are ready for a black president” (249). Such thought-provoking questions shared via blog posts of Ifamelu reach out to a larger group of readers who have their hands on internet. 

     Americanah brings to the notice how internet and other means of communication like FM, television etc play a major role in the lives of immigrants. Barthalomew in the novel comments on contemporary “Nigerian politics with the fervid enthusiasm of a person who followed it from afar, who read and reread articles on the Internet” (90). Barthalomew writing on Nigeria in his an online magazine “Nigeria Village” (90) and Ifamelu reading Nigerian news on “Nigeria.com” (110) indicate the significance of Nigerian sentiments cross-borders. Besides, even Americans perception on Africans is on the basis of the data available on the internet. Laura observes on internet the about the job opportunities for immigrants in America. She comments “I read on the Internet that Nigerians are the most educated immigrant group in this country” (135). Obinze listening to “Pidgin English News on Wazobia FM” (25) is another instance of transnational exchange of information between two continents. Mariama selling Nigerian movie CDs and Aisha playing Nigerian films in their hair salon remark their assertion of African identity in a foreign country transcending country boundaries. Ifamelu along with Dike watches English news and programmes such as “Friends, The Simpsons” (88). 

     In addition to it, Ifamelu acknowledges the impact of such English TV programmes and English books in her childhood though she lived miles away from America: “...when they discovered how similar their childhoods in Grenada and Nigeria had been, with Enid Blyton books and Anglophile teachers and fathers who worshipped the BBC World Service” (88). Adichie thus brings to the attention of the readers the transnational incorporation of media and technology. 

     Blogging is a platform to share ideas, insights and thoughts with the people across the globe. The instant feedbacks and building network with the people influence both the bloggers and readers simultaneously. In Americanah, Ifamelu’s unheard voice is heard through the blogs she writes and her ideologies on race and racism transcends political and geographical boundaries. There is of course a give and take relation in the process of blogging: 

“Blogs were new, unfamiliar to her. But telling Wambui what happened was not satisfying enough; she longed for other listeners, and she longed to hear the stories of others. How many other people chose silence? How many other people had become black in America? How many had felt as though their world was wrapped in gauze? She broke up with Curt a few weeks after that, and she signed on to WordPress, and her blog was born” (225). 

     The rapid expansion of communication at a distance inside and outside the immigrant country is possible only through the native country’s enterprises or firms. Tilo Gratz in Mobility, Transnationalism and Contemporary African Societies observes that “African newspapers, radio stations, television networks, websites, restaurants, shops and business continue to represent the multiple genres of African immigrant identities in the US” (99). 

     The intimacy and patriotic bonding amongst African students are quite evident in their formation of African Students Association in a foreign land. “Nigerians, Ugandans, Kenyans, Ghanaians, South Africans, Tanzanians, Zimbabweans” (110) were all part of the group. There is no single nation community group. All Blacks want to be under the category of Africans and not be labelled by a particular nation’s identity. Adichie clearly juxtaposes the oneness and harmony among Blacks and points out that African migration has been exercised by all nations across African continent. Transnational communities are one aspect of trans-nationalism. Transnational communities are groups whose identity is not primarily based on attachment to a specific territory. The notion of a trans-national community puts the emphasis on human agency: such groups are the result of cross-border activities which link individuals, families and local groups.

     The politics of the hair and use of hair are metaphors intertwined to explore the themes of transnationalism and identity in Americanah. As a consequence of Ifamelu’s migration and transnationalism, she is faced with a new concept of kempt hair by straightening it. There is disparity between African hair and Americans misconception of it. The natural texture of Blacks hair is not welcomed by Whites. In her blog post “A Michelle Obama Shout-Out Plus Hair as Race Metaphor” (229), Ifemelu writes: “Some black women […] would rather run naked in the street than come out in public with their natural hair. Because, you see, it’s not professional, sophisticated, whatever, it’s just not damn normal” (367). Hair salon in Americanah is a hub for negotiation of African culture and acts as a transnational entity. Ifamelu’s identity is self-constructed in course of time but deeply impacted by her transnational experiences and interaction with familial communities in America. 

     In a nutshell, Americanah’s greatest accomplishment is its faithful recording of the manifold sociological processes of immigrant identities. The readers are compelled to stop and consider their approach to transnational experiences they would have ever had. In the words of Yitzhak Sternberg, “...transnationalism evoked the imagery of a permanent back and forth movement in which migrants lived simultaneously in tow or more societies and cultures, tying them together into “deterriotorialized” communities” (568). Similarly, Americanah reflects on the growing transnationalism of a globalized world and the way this phenomenon affects the personal and emotional levels of migrants across continents. 

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