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Ajaiyi and His Inherited Poverty by Amos Tutuola

By Amos Tutuola

This is often the tale of Ajaiyi, a guy born into poverty who's made up our minds to enhance his state of affairs. within the desire of discovering the cash he wishes, he travels via unusual lands full of unfamiliar beings. He meets the Spirit of fireside with its large feathered head and flaming physique, and gets the aid of a wizard and a unicorn. but, in spite of everything, the reply to his woes isn't really faraway from domestic.

Amos Tutuola used to be born in Abeokuta, Nigeria, in 1920. His first novel, The Palm-Wine Drinkard, used to be bought through T. S. Eliot and released through Faber in 1952.

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Similarly, presuppositions about the poor that guided economic policy in the past—that they are irrational and economically dependent and need guidance—are retained. Consequently, today, racism can be viewed as an external problem to some European Americans instead of a social problem that we all share. Alternatively, sexism may be over for certain (privileged) groups of women because these matters are conceived of in individual terms, or, it is even argued by conservatives, that poverty has ended for the general population and that it is only the hard-core poor who remain indigent.

22 Homelessness, Citizenship, and Identity That is, political power would embody and protect rights, of which property was included but not the axis. Rather, it should be constituted by rights such as free speech, freedom of religion, and free press. 10 In this context, Richard Ashcraft states about John Locke, “[T]he truly radical claim advanced by Locke . . ”11 In this way, subsistence was conceptualized as a right and not a privilege and communal responsibility superseded that of the individual.

But perhaps more importantly, he shows that it is a society’s view of poverty and thus the system’s structure that either allows the very poor to exist as autonomous individuals and possibly have their situation alleviated or allows society to treat them punitively thus diminishing social dignity and mobility. However, as it is now, the implicit demand for economic independence of full citizens subordinates collective welfare to the category of individual responsibility. The homeless are an example of this loss of rights, while the working poor, or those who are on welfare but housed, enjoy citizenship rights only partially (discussed below).

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