Race as Perceived in America vs Nigeria

    Reading Americanah, I was exposed to the different ways race is perceived in America and Nigeria, among both immigrants and citizens, and how race plays a role in the structure of both societies. In Nigeria, no one is black. Race is not viewed as a predeterminer of one’s worth or ability to move classes. When calling Curt from Nigeria at the end of the novel, Ifemulu describes to him that “race doesn’t really work here. I feel like I got off the plane in Lagos and stopped being black” (Adichie 586). Compared to American society where race plays a sizable factor in someone’s social status, skin color is practically disregarded in Nigeria according to Ifemulu. It is, however, not completely irrelevant as seen by Kosi who takes pride in the ambiguity of her lighter skin color, or Aunty Onenu who uses bleaching creams to lighten her complexion. This idea that lighter skin tones are more attractive stems from the Nigerian elite who idealize America and the UK, emulating Western dialects (Ifemulu’s dad), cuisine (English food at Chief’s party), and in this case, skin tone. Despite this, Nigerians do not consider race as a factor in one’s social status, but rather personal connections and financial well being. 

    Upon moving to the states, Ifemulu experiences what it means to be black for the first time, albeit as an immigrant. Social status in America is multifaceted, being influenced by class, gender, nationality, and most importantly race. Ifemulu learns of racial stereotypes (meant for Black Americans), told her natural hair is unprofessional, and generally finds that many white people have varying views on race and the black experience in America. The latter leads her to open her blog as Curt’s understanding of some black hardships in America but not others leaves Ifemulu irritated. Plenty of Americans are racist, but of those that claim otherwise, a lot choose to either don a white savior complex such as Kimberly or ignore race entirely. Ifemulu detests those that choose not to see race, as this discredits any hardship or hate crime experienced on racial grounds. These “color-blind” Americans, according to one of her blogs, will say "oh, it's not really race, it's class," or "gender," or "the cookie monster," or really any other scapegoat to explain prejudiced behavior but racism itself (Adichie 403). Something I found interesting is the discussion of race in American politics. To be a black politician in America is to conceal any radical views on racism until you’ve secured office. Ifemulu keeps a close eye on Obama’s candidacy and claims he can only win if he acts as the “magic” black man who “never gets angry, is never threatening, [and] always forgives all kinds of racist shit.” (Adichie 398). Many supporters of Obama are hesitant even to call him black, using words such as “biracial” and “multiracial," as if admitting that the election of a black man into office is too radical.

    Ifemulu's interactions with both white and black Americans give insight into what it means not only to be black, but a black immigrant in America. In Nigeria she is not black just as she is not white. She is a middle class returnee from the states whom, as society dictates, should find a rich man to marry. In America, she is black and will always be seen as such.