Absurdity, irrationality, and inconsistency reign in Nigerian-American Teju Cole’s 2007 novel Every Day is For the Thief. The reader follows a young Nigerian man who had emigrated to the United States, sick of the lack of opportunities and the chaos that plague his hometown of Lagos. He comes back for the first time to visit family and analyzes how the city has (and has not) changed in past fifteen years. In a direct writing style, Cole explores insecurity, religious escapism, corruption, and brain drain: phenomena familiar to every residents of cities across the developing world. He analyzes a confused, shifting, and divided city full of competing narratives through the lens of his own uncertainty and liminality. Cole’s novel is a look at Lagos as a grand farce, a field of struggle where each person tells herself stories in order to live.
Every Day is for the Thief is a personal story and a subjective narrative. The protagonist is a cipher for Cole himself. The narrator’s memory is irreversibly conditioned by his years spent in the U.S. and his status as a young male emigrant. When he encounters reminders of his childhood in Lagos, such as his experience riding the chaotic and packed danfo minibuses and weathering the ubiquitous blackouts, he can scarcely believe that this was once his daily life. This tension and confusion of the narration and the blurred photographs interspersed throughout reflect Cole’s uncertain and liminal identity in his own home country. The narrator, in a unique combined position of emigrant and returned prodigal son, can see Lagos from both an insider’s and an outsider’s perspective.
When riding a danfo, the narrator encounters a young woman reading a work of literary fiction. He desperately wants to talk with her, to make a connection, however tenuous, but she reaches her stop before the narrator can approach her. This scene recognizes that in a sprawling megacity like Lagos, the sense of rootlessness and anonymity can be overwhelming. Cole also explores social atomization through a short aside on the ubiquitous, corrupt pentecostal preachers promising money, love, and power. (51-52)
Humans search for belonging, and deep religious beliefs can create a shared group identity, even if the members know that the leaders are embezzling church funds. The case of the “area boys” also shows how desperation and isolation can lead to violence and irrationality. Lacking jobs, family connections, and education, the only way that these young men can survive is by demanding ransoms and stealing goods. Area boys are often migrants, but unlike the narrator and his story of upward mobility, their move has further impoverished them. They justify their anger and hunger with violent visions of revenge.
While the novel’s disorganization and meandering style can be frustrating, it reflects the experience of living in Lagos. For Cole, Lagos is a a “city of Scheherazades,” a land where the best storytellers, the best narrative shapers are the most spectacularly rewarded. (27) Cole’s voice is just one of millions of possible voices, all competing to scream above the sound of the humming generators. Cole waxes lyrical on the promise of a performing arts school and the sadness of the Nigerian National Museum and complains that the battles over history that Western readers are so tired of seeing in the news every day are never fought in Nigeria, a country with no “public consciousness” of history. (79) At the same time though, there are endless public debates over the present, over what is true, and over the future of the country.
Lagos is a city of Sherherzades because its storytellers are trying to survive blackouts, muggings, poor governance, and corruption. Like Sheherazade, they must construct a coherent narrative that justifies their survival for one more day, whether that be zealous belief in God or dreams of an escape plan to the U.S. or Europe. Most Lagosians do not have the time to wrestle over the meaning of history; they are too busy arguing with themselves and others over the present. Joan Didion’s famous adage is the ethos of Cole’s Lagos: “We tell ourselves stories in order to live.” Cole’s narrator and the reader are constantly reconciling the narratives that he sees as irrational and inconsistent with the reality of Lagos.
Cole identifies several pathologies that have have plagued Lagos because of this constant battle of narrations. Trust is rare and saving face is everything. When a man attempts to mug the narrator’s uncle, he responds to empty threats with more empty threats. Instead of appealing to his reason or running away, the uncle refuses to lose face and confronts his attacker, claiming that he is a powerful man who can ruin the mugger’s life. Lies pile on top of lies, and the uncle still does not understand exactly what transpired. Escalation does not always end well, though, in Cole’s Lagos.
Senseless violence is everywhere. A young thief was caught and burned alive by a mob of angry passersby. The fear of thieves and lack of trust both in each other and in the authorities to handle petty theft overwhelmed all rationality. The narrator also witnesses two men beat each other after getting into a car accident. The passionless ritual violence seems fitting for a society where trust is dead and where men and women tell themselves that reputation is everything.
Cole’s Lagos is a city of social, economic, and psychological stress. Lagos is a closed city deeply stratified by social class. The rich and aspirational section themselves off from the masses in stuffy closed rooms behind tall walls topped with broken glass. To maintain their distance and perceived superiority, families like the narrator’s tell themselves stories of senseless violence and slums to justify their seclusion. They tell themselves that they need insulation from the outside so that they can succeed. But these walls and security apparatuses, physical signs of fear, signal violence and attract trouble, just as the Chekhov's gun rusting on his family’s wall sets the narrator on edge. Stressful isolation also encourages aspirational young people, like the narrator’s childhood friend who is training to be a doctor, to leave Nigeria. If the understanding of your country or city that your family and friends constantly reinforce is one of danger, seclusion, and separation, who would want to stay? The constant thrumming of generators during the night and lack of peace and quiet further encourages ambitious young people, like the narrator and his friend, to dream of a mythical Western world.
Cole’s Lagos is a grand farce, a place where idea l’a need, or “all we need is the general idea or concept.” (137) To fill the gaps, Lagosians tell themselves stories to create wildly different understandings of their common world. In Every Day is for the Thief Teju Cole explores the liminality of Lagos, constantly crossing new thresholds. But at the same time, he critiques the isolation, religious dogmatism, and irrationality that come with that dynamism. Cole calls for cold, hard facts, too. The narrator’s subjectivity could be just another voice in the cacophony, but his dedication to clear analysis without losing the murkiness of contemporary Lagos can help all students and residents of burgeoning megacities begin to understand them in all their complexity.