International Journal of Linguistics, Literature and Translation (IJLLT)

ISSN: 2617-0299
www.ijllt.org

Power Dynamics in Wole Soyinka’s ‘The Trials of Brother Jero’

Sobia Ilyas
Lecturer, Department of English Language and Literature, University of Management and Technology, Lahore,
Pakistan
Corresponding Author: Sobia Ilyas, E-mail: [email protected]

ARTICLE INFO ABSTRACT

The paper draws upon Wole Soyinka’s play ‘The Trials of Brother Jero’ to
Received: February 02, 2019 explore the power dynamics within a discourse of power which has its
Accepted: February 28, 2019 foundations in suppression, poverty, deprivation and a formidable colonial past
Published: March 31, 2019 and where power is not restricted to any homogenous group but is rather
Volume: 2 conditioned by culture, feminism and sexuality and is thus perpetually
Issue: 2 changing in form and structure. The play is a harsh depiction of how the
DOI: 10.32996/ijllt.2019.2.2.27 Yoruban ecclesiasts manipulate the gullible working class to exercise power
KEYWORDS and gain control over a small fishing community with the effect of creating
power relations that are hinged on oppression and resistance and where power
Power, resistance, bio power, is constantly changing hands between the state and the subjects. The paper
pastoral power, state, subjects suggests a Foucauldian analysis of the play by exploring the concepts of ‘bio
power’ and ‘pastoral power’ within a ‘regime of truth’ which accepts physical
and psychological coercion by the religious authorities as an essential pre
requisite to salvation and where religion is manipulated to dehumanize
individuals into slavish followers who are in turn, menacing breeders of revolt
and resistance and possess the power to dislodge and overpower any type of
institutional authority.

1- INTRODUCTION of his famous interviews, Soyinka speaks of Nigeria

Soyinka’s play “The Trials of Brother Jero” emanates as suffering from ‘treason promoted, sustained and
power on numerous levels. Though firmly rooted in accentuated by forces that lacked purpose or ideology
the Yoruban tradition, the play betrays major beyond self-perpetuation through organized terror’
Western influences supporting Soyinka’s progressive (Emenyonu, 2008). His play “The Trials of Brother
ideology and his refusal to confine Nigerian theatre Jero” usually identified as a satirical comedy verges
to a mere glorification of African rituals and on the macabre in its depiction of a morally corrupt
mythology. Thus, the play becomes a powerful society which is endlessly hankering for power. The
narrative as Soyinka combines a broad range of characters of the play exploit different sources of
stylistic techniques: comedy, farce, caricature, power: religion, culture and sexuality and therefore
rhetoric, satire and most importantly brilliant stage power is at no point restricted or specified to a
craft to envision a theatre which is a blissful blend of particular group or individual, neither is it centralized
classical and modern dramatic elements. Soyinka or compartmentalized; it diffuses, spreads and
possesses none of the reserve and discretion expected changes hands as the characters occupy different
of a writer (who had witnessed long periods of roles and engage in ever changing power
turmoil and political instability in his homeland relationships. Power ( in the play) is diversely
during and after the freedom struggle) in exposing imposed by authorities, institutions and the
the political and moral apathy of Nigeria’s individual alike to gain and sustain control over
ecclesiastical class. An ambitious social activist, subjects, followers, spouses, land, property and social
Soyinka had grave concerns about ‘black liberation’ positions .The paper will explore how power is
as the initial years of Nigerian independence were exercised overtly through religious and political
those of violent turbulence. His bold condemnation institutions as (represented by the beach prophets) on
of the dictatorial strategies of the new formed the one hand and how it breeds and grows covertly
governments earned him solitary imprisonment for a within culture, native beliefs and traditional
period of two years from 1967 to 1969 but his ideologies (as reflected through the religious
political beliefs remained unaltered nevertheless. He sentimentality of Jero’s followers) on the other.
was extremely skeptical about the state’s failure to Besides being institutional and ideological in nature,
prevent post colonial corruption and anarchy. In one power also exists in more physical terms: it resides in

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the body’s responses to intense emotional states; it is Freedom and servility may not always be physical
found in different sexual attitudes and it is also realties; they could pertain to a state of mind or even
exercised through feminism and misogyny. Thus the reflect a psychological stance as portrayed in ‘The
entire action of the play constitutes discourses of Trials of Brother Jero’ where the subaltern position
power through the shifting power relations between of the black community created an unconscious
the rulers and the ruled, through contentious social desire to be mastered and controlled and created an
and historical factors and through the widening environmement of compliance and obedience
breach between ethnicity and the new found towards authority which in this case is
modernism of a freshly liberated Nigeria. Keeping in unquestionably, the church. This historical
view, Michael Foucault’s notion of ‘regimes of background of servility, of cultural and religious
truth’, ‘bio power’ and ‘pastoral power’ the paper conventionalism provided Brother Jero and his likes
will explore how power, is granted to the beach the essential framework to construct a ‘regime of
prophets by a religiously servile community in truth’: a regime which had its foundations in cruelty
keeping with its (the community’s) ‘general politics’ and coercion. To understand the term ‘regimes of
of being constantly controlled and ruled by a truth’ it is important to know Foucault’s concept of
suppressive authority and how this given power is truth and power: ‘truth is not separated from power,
manipulated and exploited by these very beach rather it is one of the most important vehicles and
prophets thus generating ‘bio power’ and ‘pastoral expressions of power; power is exercised through the
power’. The paper will also investigate the various production and dissemination of truth’. Foucault as
patterns of resistance that emerge when the ruling cited in (Hunt & Wickham, 1994). In other words,
ecclesiastical class fails to meet the moral standards power is achieved if a certain truth is validated
of these very subjects , supporting Foucault’s view whereby it becomes socially acceptable and hence
that ‘where there is power there is resistance’. powerful. and hence powerful. In accepting a social
belief for example: sexual liberation, religious
2- POWER AND RESISTANCE WITHIN A fanaticism or socialism, we are authenticating it or
REGIME OF TRUTH: accepting it as an established truth and thus
Soyinka through his portrayal of a community that empowering it. Foucault believes that ‘truth is not
unconditionally surrenders before the power and counter posed to falsity or error but rather regimes of
authority of the church draws attention to a larger truth lay down what is true and what is false.’ What
reality: upon the effects of a long and turbulent then is a regime of truth?
history of colonization which continued to
overshadow the lives of the Nigerians long after they Each society has its regime of truth, its
had acquired freedom. This thought flourishes in ‘general politics of truth’: that is, the types
Soyinka’s work: his skepticism about a ‘postcolonial of discourse which it accepts and makes
Utopia’ and his doubting ‘its very feasibility’ and the function as true; the mechanisms and
presence of ‘essential contradictions within the instances which enable one to distinguish
postcolonial present as well as continuities between true and false statements, the means by
the present and the past’ (Msiska, 2007) . These which each is sanctioned; the techniques and
continuities between the present and the past point to procedures accorded value in the acquisition
the dictatorial element common to the colonial and of truth; the status of those who are charged
postcolonial regimes and the ‘contradictions within with saying what is counted as true
the postcolonial present’ would then refer to the .Foucault as cited in (Martusewicz &
impaired sense of freedom experienced by the Reynolds, 2012).
Africans. Thus freedom was never the true lot of the According to Foucault , regimes of truth ‘ have
African people as they remained servile even after procedures and designated authorities that determine
the white man had retreated from the dark wilderness. what is true’ and ‘that there are no truths, no facts of
Soyinka in one of his famous interviews speaks of the matter, independent of societal and disciplinary
his: truth-establishing practices.’ Foucault as cited in
‘erstwhile comrades for whom all thought of (Prado, 2006).
liberation in Southern Africa suddenly
disappeared. They could not wait to get In the case of the Nigerian people, the ‘truth’ lies in
home and get a slice of ‘independence cake the fact that in gaining independence they merely
‘because that is all independence meant to experienced a shift of power from one oppressive
them..step fast in the shoes of the departing ruler to another. In surrendering before their white
whites before other people got there.’ masters, the Nigerians testified to their subconscious
(Soyinka , 2001). belief and the essential ideology that power truly
belongs to the white man and therefore the black man

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Power Dynamics in Wole Soyinka’s ‘The Trials of Brother Jero’ Sobia Ilyas

has to succumb before all forms of power ( adopted coast, many leading processions. Many curing the
by the white man) with resilience and resignation. deaf’. Brother Jero’s mock soliloquy also reveals
Similarly, on acquiring freedom from their white elements of resistance within a small fishing
colonizers, the black population merely entered a community essentially dominated by the church but
new phase of servitude, all the more painful, because which was gradually shifting towards more practical
now the persecutors were kinsmen who through and convenient outlets of frustration such as watching
religious exploitation, assumed the role of the white television. So while the principal character of the
man and imposed upon their peers an inexorable play, Brother Jero exploits his religious position to
system of discipline and didacticism. In “The Trials assert power over an apparently naive and submissive
of Brother Jero”, this inexorable system is more community, he encounters the worst form of
psychological than physical and it is executed resistance from that very community when he usurps
through an imperceptible yet strategic control over their fundamental beliefs and challenges their ethnic
the idealistic beliefs of a nation which was heavily dignity. In exercising power, Brother Jero adopts
steeped in mythological beliefs. Thus, Brother Jero’s political strategies of gaining control over his
regime of truth functions through the power relations subjects through rhetorical speeches and by invoking
between Jero and his followers. In asserting power chants and slogans during his orchestrated religious
over his followers and in demanding obedience from sermons. He also generates power through his
them, Jero is not breaking any rules or transgressing physical appearance and his manipulative use of
any ethical boundaries: these are the rights that have pidgin language. Brother Jero unscrupulously
been given to him by the system, his actions and their exploits all available resources to maintain his
consequences have not only been accepted by the dominance over his disciples; the rod, the velvet cape
society , they have attained a certain level of truth and the long hair become iconic symbols of
and authenticity which allows policy makers and ecclesiastical hegemony and of a spiritual bond with
power perpetrators like him (Jero) to proceed the Yoruban culture . His hatred for women, though a
unheeded in their rule of tyranny because it is pretense gives him greater moral powers: he becomes
expected of them, society demands it of them and this a cerebral priest, calling women ‘daughters of
is the only truth known to the mentally and physically discord’, yet preaching love and tenderness for
enslaved Yoruban people. However, Jero’s rule is disobedient wives. Thus, the false prophet dictates his
conditioned by regular spells of resistance from his subjects on multiple levels: he demands civil
subjects during which Jero unconsciously or obedience like tyrannical states and organizations and
voluntarily surrenders his power before these he also covets love and reverence as does a wise
rebellious followers and momentarily subsides to the village elder. It becomes possible for Jero, to engage
background only to return with more vigor when his in acts of power primarily through his power
power bounces back to him through a willing relations with one of his most ardent disciple,
surrender by his power snatchers. This retrieved Chume. As it stands, Jero and Chume become
power is never permanent and always remains under indispensable for each other since each infuses the
threat of confiscation, yet the cycle goes on and Jero other with power. Chume maybe “too crude” yet Jero
is systematically granted and stripped of power. Jero believes this to be advantageous since “it means he
himself had toppled his old master to gain control and would never think of setting himself up as my equal”.
that same master’s curse lingers upon him , ‘May the On the other hand, Jero allows Chume a brief period
Wheel come right round and find you just as helpless of false glory by convincing him that in sparing his
as you make me now…’ (Scene I: p.202). So the wife a good beating, he possesses a lot of moral
wheel turns and power changes hands and this power courage. Jero and Chume’s relationship models the
shift becomes the most accepted and valid truth for functioning of the entire community: it displays the
the people. The introductory speech by Brother Yoruban people’s general politics of truth which
though highly satirical and amusing constitutes at the allows society to be broadly divided into two social
very onset of the play, a discourse of power. When categories: the rulers and the ruled. However, the
Jero, claims to be a ‘prophet by birth and by rulers do not permanently hold power. Jero lures his
inclination’, he in other words, postulates power on followers with promises of progress and prosperity
two grounds: through legacy and through ambition. and even spiritual elevation. Yet, his power lasts
There are more power generating words used by Jero while it is allowed to last: it depends on how
such as ‘trade’, ‘territorial warfare’, ‘competition’ successfully Jero is able to keep his followers
which signify struggle and rivalry. Further, Jero also mesmerized. When Chume turns rebellious, Jero
speaks of the vast population of the beach prophets suffers a sudden setback and is forced to fly and take
and the even vaster domains that they occupy: ‘many cover. In that brief period of uncertainty, Chume
with their own churches, many inland, many on the unconsciously assumes power, since Jero’s monarchy

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is severely threatened by Chume’s rebellion and it and ferocious. Her power over Jero resides in her
can only be preserved by Chumes’s reversal or terrifying sexuality which has dual connotations of
extermination. So, Chume becomes the primary male energy and female voluptuousness and its
source of power and fear as Jero says, “But he has impact is so intense that he abandons the religious
given me a fright, and no prophet likes to be congregation to chase her off stage. It is only after
frightened’ (Scene V: p.233). In revolting against facing her vehement rejection does he return to his
Brother Jero, Chume has not just revolted against an followers in the guise of a suffering prophet whose
individual but the entire cult of false prophets, thus efforts to reform the sinners have once again proved
posing a threat to their status as well as damaging futile. Jero shares the same exchangeable power
their lucrative profession. To regain his lost powers, relations with the native woman as he does with
Jero has to restrict Chume by sending him to a lunatic Chume, Amope and the young swimmer; he
asylum and temporarily entrusting power upon a new condescends to her power at that stage in his sermon
victim who is a member of the Federal House and is when his own power was unassailable and his
ambitious of getting a ministerial post. Thus power followers had reached such a hypnotic level of
entails power as is evident by the way Jero empowers adoration that his replacement by Chume goes
his subjects by giving them the privilege to accept unnoticed. Subsequently, the native woman is an
him as their spiritual leader, giving them the rights to unobtrusive lender of power because her offstage
follow his commands and ironically giving them assault upon Jero reiterates the prophet’s fake
opportunities to resist and challenge his prophet generosity, he returns ‘a much altered man’ who
hood. Jero’s power model is also applicable on the resolves to ‘pray for the soul of that sinful woman’.
conflicting pair of Chume and Amope : both
adversaries lend and impose influence over the other. Ironically, the state (represented by the beach
Chume empowers Amope through his stoic prophets) benefits the most from these power
acceptance of her intimidating behavior, yet she has exchanges as after each failed attempt at resistance
limited rights because she depends upon him for a by the subjects, the slavish impulse returns and the
ride and clean water and is thus under his command. state is once again granted power by the same
She also challenges the patriarchal structure of her rebellious subjects. This merely helps to bolster
community in refusing to be submissive to her institutional control and to create a regime of truth in
husband and forcing another male (Jero) to be which power though circulatory ultimately returns
trapped in his own house. Ironically, her acrimonious and remains with the institution until new power
behavior with Chume only serves to heighten his relationships are generated and fresh resistance is
moral strength because he resists the urge to beat her. encountered. This is specifically seen in Jero and
Her growing hostility also raises Chume’s status to a Chume’s relationship where Chume on turning
God fearing and persevering husband. Though these rebellious is handed over to the police and later the
privileges are unconsciously granted yet Amope political asylum which are also symbols of
becomes an indirect source of power for the silently institutionalized power. Further, the member of the
suffering Chume. However, her distorted superiority Federal House (another lender and receiver of power)
ultimately leads to the inevitable: it triggers a violent though politically more resourceful is ultimately
resistance. Chume turns resentful and rebellious, subservient to Jero who stands for the greater power
challenging the dominance of his wife and the of ritualistic beliefs and the Church.
prophet by physically threatening their superiority 3- BIO POWER:
and becoming a menacing symbol of power. Thus in In playing with the religious sentiments of the people
both examples power is systematically imposed by and in allowing them the right to resist and rebel, the
authorities who do not enjoy permanent authority and state strategically aggravates their constructive
are periodically resisted by subjects who do not energy whereby they become effective sources of bio
remain subjects forever. All the major and minor power which is in turn ‘an explosion of numerous
strands of power combine to construct a larger and and diverse techniques for achieving the subjugation
more enigmatic discourse of power which functions of bodies and the control of populations’(Kazanjian,
through systematic and violent power shifts. The 2003). Further it is ‘ a power bent on generating
sexuality of the young swimmer is powerful because forces, making them grow, and ordering them, rather
it makes Jero aware of his only weakness: his than one dedicated to impeding them, making them
uncontrollable sexual lust for the ‘daughters of Eve’ submit, or destroying them (Tremain, 2010). Where
and her ‘divine transformation’ after her swim extorts discipline is the technology deployed to make
from him a desperate cry for ‘strength against individuals behave, to be efficient and productive
temptation’ in a frantic invocation to the biblical workers, biopolitics is deployed to manage
prophets. The native woman chasing the drummer is population; for example, to ensure a healthy
a more daring figure because she is extremely erotic

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workforce. Colin Gordon as cited in (Kazanjian, services, it is as described by (Nadesan, 2010) a

2003) believes that Foucault may suggest that ‘the function of bio power to ‘serve the interests of
same style of analysis…that had been used to study capitalist accumulation and market forces by eliciting
techniques and practices addressed to individual and optimizing the life forces of a state’s population,
human within particular , local institutions could also maximizing their capacity as human resources and
be addressed to techniques and practices for their utility for market capitalization’. Similarly, from
governing populations of subjects at the level of a a political perspective, bio power employs the
political sovereignty over an entire society .’ This technology of self discipline and corporal
stands true for the society depicted in ‘The Trials of surveillance for gaining institutional control as is
Brother Jero’ which is under the ‘political seen how asceticism and self negation are popular
sovereignty’ of the beach prophets who toil all day to forms of worship within Jero’s followers. Thus,
manipulate and regulate an entire population of religious subjugation frequently involves controlling
subjects through psychological and emotional and maneuvering the body and viewing it as a
coercion and ultimately win their obedience. No machine ‘its disciplining, the optimization of its
matter how short lived is their power over their capabilities, the extortion of its forces, the parallel
subjects, what is important is that it is an ongoing increase of its usefulness and its docility, its
process and power is always being generated in one integration into systems of efficient and economic
form or the other. The political sovereigns of this controls’ Foucault as cited in (Morin, 2007). This is
fishing community also practice self discipline as a seen in the example of the prophets who were
manipulative strategy to justify their inhuman expected to sleep on the beach whether in ‘rain or
demands over their subjects. In the play, Jero (though cold’ and also to be extremely vigilant and alert
a state agent) is one of the finest examples of bio during their church services as when Jero speaks
power in that his body is disciplined for very unfavorably of a ‘faithful penitent’ who ‘even in the
productive purposes: his long hair, etc recommend midst of her most self abasing convulsions.’ manages
him as a prophet whose job is to lure people to to notice ‘that my mind is not in the service’ (Scene
Yoruban Christianity, with its flamboyant culture of III: p.216). Also, their sermons demanded a lot of
song and dance and in the process divert their intellectual and physical agility in that they were
attention from other means of empowerment as could expected to use pidgin language (which Jero refers to
be afforded through ‘High Life’ and television. as ‘animal jabber’) and which for most worshippers
Chume and Amope are also effective producers of symbolizes religious enthusiasm. Thus, Jero and
bio power since they go through taxing physical Chume frequently practice code switching within the
experiences to enable the proper functioning of the service, through manipulative and systematic spells
State. Amope is always suffering physically whether of pidgin language to create a spiritual frenzy.
it is through exhaustion, a hurt ankle or the absence
of a soft bed to sleep on. In her constant suffering, Since the objective of bio power is the production of
she fulfills the role of the suppressed African woman constructive labor through disciplining the body,
or more precisely she supports the stereotype image there are many ways that the body can be regulated to
of a deprived woman within a patriarchal community. produce effective labor whether directly or in a more
She, therefore, becomes an integral component of the subtle manner. One such way is how feminine
State’s infrastructure through her submissive stance sexuality is exploited for diverse motives: political as
on the one hand and in her ability to grant Jero, well as religious. There are frequent references to the
religious authority over Chume by being a constant power inherent in the female body and its profound
source of mortification for him (Chume), an ordeal and menacing effects over social and institutional
which he counters through his spiritual strength. life. Jero in his first soliloquy speaks of the numerous
While Jero, Chume and Amope are abstract sources tactics used by the beach prophets to gather followers
of bio power, there are definitely more concrete and to occupy land and one of them is how some
origins of the same within the fishing community in prophets ‘gained their present beaches by getting
the form of the working class which depends heavily women penitents to shake their bosoms in spiritual
on minor jobs for survival. There are for instance fish ecstasy’. Later, he describes the power of female
sellers, messengers and sanitary men who not only sexuality as a ‘vulture crouched on a bed post’ which
make up an indispensable portion of the State’s work is ready to prey upon a sleeping man and later he
force but are also loyal subjects of the Church as they accuses the young swimmer who waits for him to be
are constant aspirers of betterment and salvation and in deep meditation before she ‘swings her hips
it is through the prophets that they hope to get it. across, here, flaunting her near nakedness before my
Since through the use of bio power, the State is able eyes..’(Scene III: p.222). Whether abstaining or
to produce capital and inspire numerous social giving way to sexual temptation, Brother Jero and his

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likes are continuously making demands on their However, salvation can only be achieved through the
bodies in adherence to their institutional roles, for eradication of evil made possible by knowing the
example, their abstinence is a proof of their loyalty to hidden truths of the people, encouraging them to
the state’s religious stance, while their surrender to confess their sins, amend their lives and be ultimately
temptation is a sharp reminder of their moral reformed. The state in exercising such power keeps
digression and their rightful duties to the state. Thus, its subjects under close surveillance and although
in both cases, the body is under sharp surveillance, pastoral power is more internally focused in that it
toiling for the welfare of the state and producing a curbs the mind and soul of the individual towards
healthy work force. The temptations associated with voluntary submission of the state, its effect is
female sexuality are usually seen as means of totalizing. In ‘The Trials of Brother Jero’, bio power
strengthening moral dignity since most of the action is produced within the larger perspective of pastoral
revolves around averting female charm and power. The beach prophets exercise physical control
domination. Thus, the female characters of the play over their subjects under the pretense of reforming
are unconscious lenders of bio power in that their them as in the case of Chume and also by exploiting
sexuality whether formidable as that of the swimmer their material desires as in the case of the member of
and the native woman or vulnerable as that of Amope the Federal House. Both situations involve a deep
hinders open acts of rebellion by the men. Brother knowledge of the inner secrets of the people, the
Jero, does not actually indulge in debauchery nor cunning art of extracting a confession on the basis of
does Amope ever beat his wife. Last but not the least, that knowledge and finally imposing power through
the member of the Federal House is also a stable fabricated acts of benevolence. As for example,
source of bio power in that he rescues Jero from Chume is restrained from beating his wife through a
Chume’s angry clutches, thus diverting the threat of systematic drill of revelation and confession:
rebellion.
Jero: A-ah, you have troubles and you could not wait
4- PASTORAL POWER: to get them to God. We shall pray together.
Bio power is then a form of institutional control as it
encourages self discipline to maintain a state Chume: Brother Jero…I…I [He stops altogether.]
ordained code of conduct. Moreover, physical And later:
compliance and corporal subjugation even if
religiously motivated as in ‘The Trials of Brother Jero: Brother Chume, what were you before you
Jero’ are essentially signs of institutional tyranny came to me?
because though the state does not directly command
its citizens to follow specific religious or political Chume: Prophet..
beliefs, the social environment compels them to
Jero:[sternly] What were you before the grace of
follow the state projected ideology which is yet
God?
another form of dictatorial maneuvering. As opposed
to this but not very differently motivated is the Chume: A labourer, Prophet. A common labourer.
concept of pastoral power which focuses on
communal welfare and religious salvation. Foucault Jero: And did I not prophesy you would become an
defines pastoral power as ‘not merely a form of office boy?
power which commands; it must also be prepared to
Chume: You do ’am, brother. Na you.
sacrifice itself for the life and salvation of the flock’
thus ‘ it is different from royal power, which Jero: And then a messenger?
demands a sacrifice from its subjects to save the
throne’. It is further described ‘as a form of power Chume: Na you do ’am, brother. Na you.
which does not just look after the whole community,
but each individual in particular, during his entire Jero: And then quick promotion? Did I not prophesy
life.’(Dreyfus , Rainbow & Foucault,, 2014). In the it?
words of (Lynch, 2016) pastoral power ‘exists on Chume: Na true, prophet. Na true.
ethical grounds- it is exercised precisely and “entirely
“for the good and salvation, of those upon whom it is
exercised’. Since philanthropy is the desired (Scene 3: pp. 213-214)
objective, the strategies employed to achieve this
goal are characterized by a beneficent stance towards After these forced confessions during which
the moral failings of the subjects, a desire to salvage Chume is sharply reminded of his true position in
them through the revelation of truth and the life, his materialistic cravings and Jero’s kindness
confession of guilt.

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Power Dynamics in Wole Soyinka’s ‘The Trials of Brother Jero’ Sobia Ilyas

over him, the next stage is that of evoking guilt 5- CONCLUSION

followed by a prayer of redemption: Soyinka in ‘The Trials of Brother Jero’ shows a
complex network of power at work in a small
Jero: Kneel, sinner, kneel. Hardener of heart, Nigerian village. Though the play is essentially a
harbourer of Ashtoreth, Protector of Baal, kneel, farcical comedy, it is a sharp attack on the
kneel. ecclesiastical class of the newly independent Nigeria
[Chume falls on his knees] which in exercising religious control becomes a
symbol of institutional power almost driven to
Chume: My life is a hell… tyranny in accomplishing its political objectives.
Soyinka reveals the different patterns of power that
Jero: Forgive him, Father, forgive him. emerge between the rulers and the ruled: power that
(Scene 3: p.214) is never monopolized but forever in flux and
characterized by the dichotomous strands of servility
In the case of the Member of the Federal House, the
and rebellion. Thus each individual is a donor and
process is more intricate because Jero is dealing with
receptor of power and helps in contributing to a
an educated man of the upper class and not a servile
regime of truth which has its roots in postcolonial
disciple like Chume. Jero realizes that it would be
subjugation, religious conservatism and patriarchal
difficult to influence a man who has neither any taste
dominance. The paper explored different
for the charlatan faith nor any reverence for the beach
configurations of power in accordance with the
prophets and therefore he approaches the member
Foucauldian notions of bio power and pastoral power
with extreme discretion. As compared to Chume, the
and attempted to reveal how disciplinary power
power exerted over the member is more
whether religious or political, breeds resistance and
psychological than physical. It follows after days of
gives way to fresh attitudes of power manifested in
close surveillance and exploring the inner truth of the
feminism, sexuality and ritualistic beliefs. The paper
member’s sub conscience:
also proposed that although power has its roots in
Jero: He’s a member of the Federal House, a back imperialism, tyranny and dictatorship and even
bencher but with one eye on a ministerial post. though milder projections of power are simulations of
Comes here every day to rehearse his speeches. But stronger historical sources, power relations between
he never makes them. Too scared. (Scene V: pp.228- the ruler and the ruled are never static rather they
229). induce an ongoing process of struggle, resistance and
dominance.
The process of revealing the truth is systematically
waged. It begins by Jero weaving a web around the ABOUT THE AUTHOR
member, pretending to know about all his hidden Ms. Sobia Ilyas is currently designated as a Lecturer
desires and making him believe that he is the chosen in the University of Management and Technology,
one for God’s special blessings : ‘when I have Lahore, Pakistan. Although she has a keen interest in
looked into your soul, as the Lord commanded me to every genre of literature, her research areas
do..’. The ultimate goal is to hypnotize him into specifically include Postcolonial Literature,
obedience: ‘he is already a member of my flock. He Postmodern Fiction and The Theatre of the Absurd.
does not know it of course, but he is a follower. All I Besides being an Mphil in Applied Linguistics she
need do is claim him.’ A confession of allegiance is also holds a Masters Degree in English Literature.
also skillfully extorted from the member: ‘Vanished. Her latest articles are titled ‘A Bakhtinian
Transported. I knew I stood in the presence of God’. Interptretation of Beckett: Waiting for Godot’ and ‘
(Scene V: p.233). War and Sexuality in Hemingway’s ‘ A Farewell to
Arms’. She is currently working on her new article
Chume and the member of the Federal House become
called ‘The Subaltern Voice in Arundhati Roy’s
active sources of bio power in that their bodies are
“The God of Small Things”: A Postcolonial and
disciplined for productive purposes such as
Feministic Approach’.
promoting the state policy of religious subjugation as
done by Chume and countering civil resistance as
expected of the member. Brother Jero and his
fraternity of beach prophets then become the
executors of pastoral power because in disciplining
their subjects they are actually leading them to
salvation.

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IJLLT 2(2):180-187

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America (p. 113). University of Minnesota Press. Press.
[5] Lynch, R. A. (2016). In Foucault's Critical Ethics [12] Soyinka, W. (2001). Realms of Value in
(p. 121). Oxford University Press. Literature Art :Interview with Wole Soyinka. In W.
[6] Morin, K. (2007). In Women, Religion, & Space: Soyinka, Conversations with Wole Soyinka (p. 117).
Global Perspectives on Gender and Faith (p. 19). Univ. Press of Mississippi.
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Government of Disability (p. 230). University of
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