Blog Post 8: Mother and Missions
Choose one of the following prompts to answer. Use at least three
specific pieces of information no one
has yet used in their blog posts and at least six specific
pieces of information total, from Part 2 (chapters 14 to 19), with a page citation for each; also, use at least 300 words in your answer.
1) Kinship networks -- family ties -- are a key component of the story of West African cultures. How does this section of the book demonstrate the centrality of kinship networks for Okonkwo and those around him? When those family ties become strained, how do different characters respond?
OR
2) How do interactions with missionaries emphasize the differences, not only between white and black cultures, but among different black African peoples? How does the author's perspective help us see Christian missions as a threat to most people in Okonkwo's culture and yet also attractive to some people in that culture?
1) Kinship networks -- family ties -- are a key component of the story of West African cultures. How does this section of the book demonstrate the centrality of kinship networks for Okonkwo and those around him? When those family ties become strained, how do different characters respond?
OR
2) How do interactions with missionaries emphasize the differences, not only between white and black cultures, but among different black African peoples? How does the author's perspective help us see Christian missions as a threat to most people in Okonkwo's culture and yet also attractive to some people in that culture?
The interactions with the missionaries showed differences between white and black cultures as well as among different black African peoples as well. The difference between white and black cultures was first seen on page 143. "…many of them believed that the strange faith and the white man's god would not last" (143). Another difference between white and black cultures occurred during the scene where the white missionaries were speaking to the native people. "The interpreter spoke to the white man and he immediately gave his answer. "All the gods you have named are not gods at all. They are gods of deceit…" (146). The interactions with missionaries also showed the difference among different African people. On page 144, Nwoye, Okonkwo's son, said that he was "one of the missionaries" (144). Another example of the difference between African peoples was when the women were being whipped due to their involvement with the church. This event evidently displayed that difference among the same group of people and all because of the missionaries.
ReplyDeleteThe author's perspective helped us see Christianity as a threat to Okonkwo's culture mainly when the missionaries were talking. In one part of the chapter, the missionary was talking about how Okonkwo's gods could not harm them if they were to convert to Christianity because they were not alive (146). In addition, the author's perspective saw Christianity as a threat when one of the elders said, "I fear for you young people…an abominable religion has settled among you. A man can now leave his father and his brothers. He can curse the gods of his fathers and his ancestors…" (167). Christianity is not only threatening the current people in the situation, it is threatening the gods and ancestors as well. To Okonkwo and others of the culture, this could seem as a form of threat to the authority of their gods. Christianity, from the author's perspective, can be seen as attractive due to the amount of people who are giving it a "test run". "The two outcasts shaved off their hair, and soon they were the strongest adherents of the new faith. And what was more, nearly all the osu in Mbanta followed their example" (157).
Neal Vogel
ReplyDeletePage numbers from Kindle edition
One of the first ways the interactions with missionaries allow us to see differences among the African clans is the story of Abame. When Okonkwo learns that the people of Abame killed the missionary without understanding his words, Okonkwo is angered. He shouts “Never kill a man who says nothing. Those men of Abame were fools”, and Obierika agrees stating “they have paid for their foolishness” (139). Okonkwo and Obierika believe it is dangerous to attack someone who they do not understand, while the people of Abame did not seem to share this belief. Another way the interactions show the differences between the clans is the interpreter, who speaks the same language but has a dialect that the people of Mbanta find humorous. “Instead of saying ‘myself’ [the interpreter] always said ‘my buttocks’” (144). Even among people who speak the same language, subtle linguistic differences create barriers that make it difficult to communicate a message a serious as religious conversion.
The missionaries also highlight differences between black and white cultures. For example, some of the people of Mbanta, despite their conversion to Christianity cannot fully accept its universal message. When Mr. Kiaga insists that they allow the outcasts to stay, one convert says “Then I shall go back to the clan” because he is not accustomed to a religion which offers salvation to people his culture sees as shameful (156).
The spread of Christianity to Mbanta appears to be a threat to their way of life. For example, some of the converts try to desecrate sacred shrines which are incredibly significant to the people of Mbanta. As told in chapter eighteen “Three converts had gone into the village and boasted openly that all the gods were dead and impotent and that they were prepared to defy them by burning all their shrines (154).” In this case, Christianity represents a major disruption to the way of life in Mbanta. It seems to be because of the disruptive nature of Christianity’s spread, however, that attracts some people of Mbanta to it. For example, when Nwoye feels drawn to the new religion, it is partially because it “seemed to answer a vague and persistent question that haunted his young soul-the question of the twins crying in the bush and the question of Ikemefuna who was killed (146).” Nwoye is somewhat disillusioned with the way of life in Africa because he has seen it result in the sacrifice of twins and the murder of his adopted brother. Thus a religion which disrupts this way of life is appealing to him because it is a way to escape the cultural practices that upset him. Similarly, when the osu converted to Christianity, “The two outcasts shaved off their hair and soon they were the strongest adherents of the new faith. And what was more, nearly all the osu in Mbanta followed their example (156).” It makes sense that the osu would be drawn to Christianity precisely because it is a threat to the cultural status quo. It gives them a chance at a new life where instead of being outcasts, they are members of a family of Christians.
After Okonkwo was exiled he sought refuge in his motherland. He was well received by his mother’s kinsmen in Mbanta. He was given a plot of ground on which to build his compound, and two or three pieces of land to farm during the coming planting season. With the help of his mother’s kinsmen he was able to build himself an obi and his three wives their own huts. Okonkwo’s uncle and cousins contributed three hundred seed-yams to enable him to plant a farm (129-130).
ReplyDeleteUchendu calls a meeting that includes his sons, daughters and nephew Okonkwo. “Why is Okonkwo with us? This is not his clan. We are only his mother’s kinsmen. He does not belong here. He is in exile for seven years. And so, he is bowed with grief. I want to ask you one question Okonkwo. Why do we give our children the common name of Nneka, or “Mother Supreme?” We all know a man is the head of the family and his wives do his bidding. A child belongs to its father and his family not its mother and her family. A man belongs to his fatherland and not to his motherland. Yet we say Nneka. Why is that? Its true that a child belongs to its father. But when a father beats his child, it seeks sympathy in its mother’s hut. A man belongs to his fatherland when things are good, and life is sweet. But when there is sorrow and bitterness he finds refuge in his motherland (133-34).
One morning Okonkwo’s cousin, Amikwu was passing by the church on his way home from a neighboring village, when he sees Nwoye among the Christians. He went straight to the boy’s father Okonkwo to tell him what he had seen. When Nwoye returned it was late in the afternoon. Okonkwo was suddenly overcome with fury, he gripped him by the neck. “Where have you been?” “Answer me before I kill you!” He seized a heavy stick that lay on the dwarf wall and hit him two or three savage blows. Uchendu demands that he leave the boy alone. Nwoye walks away and never returns. He goes back to the church and decides to go to Umuofia where the white missionaries had set up a school to teach young Christians to read and write. He was happy to leave his father but would return later to his mother and his brothers and sisters and convert them to the new faith. Okonkwo wants to know why of all the people should he be cursed with such a son? He sees clearly in it the finger of his personal god or chi. How else can he explain his great misfortunes and exile and now his despicable son’s behavior (151-152)?
Haley Melita
ReplyDeleteThe importance of family ties is extremely important in West African culture and can be observed over the course of the book. This is specifically seen in chapter fourteen after Okonkwo has tells his uncle about his crime, “As soon as Uchendu saw him with his sad and weary company he guessed what happened, and asked no questions. It was not until the following day that Okonkwo told him the full story” (129). Even after Okonkwo has confessed his crime, his family still helps him build a compound and a farm, “Okonkwo was given a plot of ground on which to build his compound, and two or three pieces of land on which to farm during the coming planting season...Each of Uchendu’s five sons contributed three hundred seed-yams to enable their cousin to plant a farm” (129-130). Also, Okonkwo receives help to build himself and his wives an obi, “with the help of his mother’s kinsmen he built himself an obi and three huts for his wives” (130). These quotes demonstrate the importance of family ties because despite Okonkwo’s faults, his family still helps him establish a farm and housing. Furthermore, Okonkwo later responds to his exile and family ties being strained by seeking comfort from his mother, “A man belongs to his fatherland when things are good and life is sweet. But when there is sorrow and bitterness he finds refuge in his motherland. Your mother is there to protect you” (134). Additionally, this is seen chapter sixteen. Here, Obierika tells Okonkwo that his eldest son, Nwoye, has converted to Christianity, “what moved Obierika to visit Okonkwo was the sudden appearance of the latter’s son, Nwoye, among the missionaries in Umuofia” (143). Despite Okonkwo refusing discuss the subject, Obierika offers support, “and so Obierika went to Mbanta to see his friend. And he found that Okonkwo did not wish to speak about Nwoye” (144). Again, these quotes illustrate the importance of family ties and shows Okonkwo’s response when these ties, specifically with his son, become strained.
The arrival of the missionaries highlights the dramatic differences between white and black cultures. This can be seen in how the white missionaries view their own God and how the African peoples view their gods. The African people find it puzzling that the missionaries believe that “The white men was also their brothers because they were all sons of God. And he told them about this new God, the Creator of all the world and all the men and women” (145). The African peoples are very focused on familial ties while the missionaries believe that all people are family. The differences between white and black culture can also be seen in how the African peoples view technology. For example, Obierka talks about Abame when he says, “And so they killed the white man and tied his iron horse to their sacred tree because it looked as if it would run away to call the man’s friends” (138). The Africans obviously have very little experience with technology and are therefore easily threatened by it. The arrival of the white missionaries also brings out the differences between the different African peoples. For example, when the white missionaries arrive in the village of Abame, the people there immediately kill the man. In response to this, Uchendu says, “Never kill a man who says nothing. Those men of Abame were fools” (140). This clearly exemplifies how the different clans will respond to threats. The author makes it clear that the African people that are most attracted to Christianity are those who are of the lower classes in the African society. For example, the narrator says, “The two outcasts shaved off their hair, and soon they were the strongest adherents of the new faith” (157). He is talking about the osu who are the outcasts of African society. The men who are higher up in the society do not waver in their belief in their gods. For example, the narrator says that, “the assembly spoke, and in the end, it was decided to ostracize the Christians” (159). The author also emphasizes that Christianity is popular to those who feel neglected and unimportant. The biggest example of this is Nwoye. Nwoye has always been perceived as weak by his father and this comes to a climax when Okonkwo grabs Nwoye by the neck after discovering that Nwoye has been spending time with the Christians. Okonkwo “left hold of Nwoye, who walked away and never returned” (152).
ReplyDeleteAs the missionaries enter Mbanta, it is seen that Okonkwo’s eldest son, Nwoye joins them in converting others. It is obvious he joined them because he was intrigued with “the poetry of the new religion” because it was able to it answered two questions that boggled his mind “--the question of the twins crying in the bush and the question of Ikemefuna who was killed” (147). This portrayed the difference in perspective on how to handle tough situations between his father, Okonkwo and him. For Okonkwo, he questioned how he had gotten “a woman for a son” and it troubled him that his own son “resembled his grandfather, Unoka, who was Okonkwo’s father” (153).
ReplyDeleteAlso, it was interesting to see how the missionaries thought they knew the perfect strategy in converting the African people. They tried to persuade the African people by promising to “bring many iron horses when…[they] have settled down among them” and allowing them to “ride the iron horses themselves” (145). In response, the African American people laughed because the missionaries attempted to tell them their “gods are not alive and cannot do [them] any harm” (146). The differences in perspective portrayed the gap between white and black cultures. The whites believed in the ultimate power of the one true God while the black culture believes their gods cannot be neglected because it will stir anger.
Going back to Nwoye’s fascination with the beliefs of the missionaries. This is great use of the author’s perspective on how the Christian missions are attractive to some of the people in this culture. In addition, the outcasts introduced later on are attracted to the missions because they “welcomed twins and such abominations” (155). The missionaries graciously support them while others bash them for their background. For that, the outcasts are appreciative. However, things take a toll when the royal python is killed by one of the converts. Okonkwo suggests that the missionaries were “a womanly clan..[and something like this would] never happen in his fatherland, Umuofia” (159). Therefore, the people of Mbanta are pressured to take action because the missionaries are threatening their respectability.
The kinship ties in the West African society are very important. Okonkwo’s kinship while he is in exile is with his mother’s side: Uchendu and his sons (129-130). The kinsman are always there for Okonkwo. We can see how important these relationships are starting in chapter 14 when Okonkwo is sent to live with them and his kinsman accept him with open hands; “he was well received by his kinsman (129)” He has just committed murder and they are still accepting of him. Uchendu and his sons help him build an obi and three more for his wives. Furthermore, Uchendu is talking to Okonkwo and says, “when a woman dies, she is taken home to be buried with her own kinsman (134)”. A person in todays culture can be buried where ever they want, in fact before the person dies, he or she tells the family where they want to be buried. Another thing that jumped out at me in that statement regarding the importance of kinship is that fact that he says, “taken home.” Home is where ever someone lives, but in this case, home is where ALL their family resides. Uchendu guides and gives advice to Okonkwo with stories such as the one about not killing a man who says nothing with the analogy of the ducklings (140). In other instances, we can see how important the kinsman relationships are; for example, Okonkwo’s sons. He is extremely angry and bitter at Nwoye, his first son. When these family ties are strained when Nwoye is converting to Christianity, Okonkwo reacts very harsh and bitter. Okonkwo choked Nwoye, and was pleading as to why he was cursed with this son (152). This shows how important family, and even more so, strong members of the family are to Okonwko. Okonkwo sees Nwoye like he sees his father, weak (153). Kinsman are important, and when Okonwko sees one of his own acting like what he perceives his father as, it is not good.
ReplyDeleteJanie Nichols
ReplyDeleteThe Christian missionaries in Things Fall Apart highlight the differences between blacks and whites, and even the differences among African blacks. The white missionaries and Africans experience a clash of culture. When the missionary says that the African gods can do the tribesmen no harm, they exclaim in defiance (146). The harsh African gods are all that they know. Furthermore, because the Africans have no basis for understanding the Christian religion, they sexualize God and say that, if he has a son, then he must have a wife (147). In part, they say this because their society is very gendered. The instance with the missionaries also shows the differences among African peoples themselves. While Okonkwo is convinced of the missionary’s madness, the message captivates his son. Nwoye is enthralled by the teaching because of his deep confusions concerning Ikemefuna’s death and the killing of twins (147). Okonkwo, because of his life experiences and upbringing, believes that cruelty is the natural way of life; his son, however, sees the harshness in his society.
Achebe helps us recognize the threat of Christianity to African culture. For example, the whole African society is based upon gender and the subjugation of women. The Christians, however, accept women freely into their clan; they even receive women who have borne twins, a bad omen (151). The Christian faith also uproots families. While Okonkwo holds to his original faith, his son converts to Christianity and even leaves his family to be with the other Christians (152). Furthermore, the Christians normalize what the Africans consider to be untouchable. For example, they freely accept the osu into their presence. The osu are set apart for the gods and cannot interact with others at all. However, the Christians receive them into their churches and tell them to discard the marks of their old faith (157). The Christians also do not rely on signs or omens like the African peoples do. The Christians dwell in the Evil Forest, not concerned about the spiritual consequences (157). The African people, however, believe that, because one of the tribesmen involved in a debate against the Christians has died, this is a sign that the gods are “still able to fight their own battles” (161).
As history has shown, there are quite a few differences between white and black cultures that stem back as far as there have been interactions between the two races. In the first instance that we read of the interactions between the two races in the book, it is a negative one. When a white man (I presume was a missionary) came to the village of Abame, they feared him and proceeded to kill him. (138) We of course know now that they initially believed he was an albino and not a man of another race. They homed in on the fact that they believe that creature or man that does not say anything prior to death is one of whom must be feared. This man that the tribe members of Abame killed said nothing and was their downfall. (139) The result of this murder was that a large group of white men came to their market place when they had all gathered and proceeded to murder the lot of them. This was something that Okonkwo had mentioned that was idiotic on the part of the Abame tribe’s men.
ReplyDeleteOne of the other major issues that is caused by the presence of the white man was that of a more religious nature. Up until the point that they arrived, the majority of Africa was geared more towards ancestor and natural worship. The missionary’s religion was basically the opposite of what the Africans believed, and this of course caused a great many issues. When there was a convert in the community, they were immediately cast out and had no say whatsoever in the clan’s goings on. (143) The missionaries that came also called the gods of the people wicked and evil. They stated that, “…they have been sent by this great God to ask you to leave your wicked ways and false gods and turn to him and be saved when you die.”. (145) This shows that in some ways, the white missionaries came off as acting superior to the Africans. Many people took offense to this and believed that their gods would kill the white men and those who followed them.
There was a group of people that sought freedom from the seemingly oppressive ways of the tribe of Umuofia. For this group of people called, “Osu”, they were outcasts; and therefore, had no say whatsoever in the matters of the clan. The church willingly accepted them. (156) They were attracted to two things: one, that they accepted freely any one who would come and believe in the God that the white missionaries did, and two, that it seemed like the missionaries were immune to the power of their ancestral gods. This was prevalent when the missionaries asked for land to build a church and they were allotted land in the Evil forest. (149) The people of the clan expected them to be dead within 28 days and when they weren’t the clan was thoroughly surprised. This struck them as odd that they should so blatantly go against the ancestral gods and be allowed to survive.
ReplyDeleteKinship and family ties are something that is very important to African cultures, especially the ones that surround Okonkwu in this book. With that said, it does not mean that these relationships are not strained at times. When Okonkwu was banished from his community for 7 years, he was “well received by his mother’s kinsman” in Mbanta (129). His mother’s community has become a safe haven for Okonkwu even though she has already passed away. He and his many wives and children were asked “no questions” and were immediately welcomed in (129). One’s motherland holds special significance in these African cultures because they believe that it is where the children will flee when they are feeling “sorrow and bitterness” (134). If life is going well, they can stay with their father, but they flee from them to their mother when they are in need of comfort and protection. The figure of the mother plays a very big role within this society and provides Okonkwu with comfort when he needs it most and has been banished. Since his mother was from Mbanta, he has a lot of family there who graciously helps him begin his life there. For example, his 5 cousins “contributed three-hundred seed-yams” to help him start a farm to support himself (130). The cousins are willingly supporting Okonkwu and his family. Even in a brand-new community for Okonkwu’s wives and children, they all actively participate to help make food for all of the people (141). Respect from the rest of Okonkwu’s family is important and also demonstrates their support of him during this hard time. The family is not always in good standing though. When his son Nwoye becomes entranced by the words of the missionaries, he begins walking past their church to see what is happening, but does not go close because he is scared of his father (149). Nwoye is scared for good reason because when Okonkwu hears that his son has been conversing with the missionaries, he is “suddenly overcome with fury” and “grip[s] him by the neck” (151). Okonkwu wants his family to stay true to the family and community traditions that he was raised with and raised Nwoye with.
Throughout the novel the gods in the Umuofia village are revered as all mighty. They believe that all bad things happen because the gods are unhappy and all good things happen because the gods are pleased. Throughout the village they punish individuals to ensure that the gods are kept happy and in turn their village s prosperous. Okonkwo is banished to his mother’s village for seven years as punishment for accidently murdering a young boy. “ Okonkwo was well received by his mother’s kinsmen in Mbanta.” (129). It was believed that individuals were banished to their motherland because mothers protect their children in their time of need. (133) In chapter 14 kinship is an extremely important and the role of Okonkwo as a father is emphasized. “ Your duty is to comfort your wives and children and take them back to your fatherland after seven years.” (134) As the novel proceeds we learn that one of Okonkwo sons has converted to Christianity and this plays an important role throughout the rest of the chapters. Christianity first comes into play when white Christians wiped out a clan called the Abame. “Their clan is now completely empty. Even the scared fish in their mysterious lake have fled and the lake has turned the color of blood. A great evil has come upon their land as he Oracle had warned. (140) As Christianity began to spread it finally found its way to Okonkwo’s old village. Okonkwo’s friend Obierika came to visit Okonkwo again after his fourth year in his mother’s village of Mbanta. “What moved Obierika to visit Okonkwo was the sudden appearance of the latter’s son, Nwoye, among the missionaries in Umuofia.” (143). Okonkwo’s son had been seen around the Christians that had invaded Umuofia and this was alarming news to Okonkwo. “I am one of them, replied Nwoye. How is your father/ Obierika asked, not knowing what else to say. I don’t know. He is not my father, said Nwoye, unhappily. And so Obierika went to Mbanta to see his friend. And he found that Okonkwo did not wish to speak about Nwoye. It was only from Nwoye’s mother that he heard scraps of the story.” (144). Okonkwo was disheartened and disappointed once he heard the news about his son. He was angered at the idea that his own son betrayed him. He did not recognize Nwoye as his son anymore because he had proven to be weak. Okonkwo was afraid of weakness because of his father, and was angered that he could have raised a child similar to his father. The arrival of missionaries in Mbanta caused conflict and more tension between father and son. Okonkwo felt dishonored and disobeyed and reacted angrily toward the actions of his son.
ReplyDeleteHeather Penna
ReplyDeleteFamily ties are important in almost every culture. People rely on their families to provide for them in good and bad times. Kinship networks, or family ties, are very important in Things Fall Apart by Chinua Achebe. There are many different times that we can see the importance of these Kinship Networks in chapter fourteen through nineteen.
Chapter fourteen begins with Okonkwo fleeing to the land of his mother (pg. 129). Okonkwo and his family are well-received in Mbanta because they are seen as kinsmen to those belonging to the tribe. On pages 133 – 135, Uchendu explains that a man flees to his mother's land because mothers provide comfort and protection. In this same sense, Okonkwo's mother's kinsmen provide him and his family with protection and comfort in his time of difficulty.
The importance of family ties can also be seen in Nwoye's conversion. Nwoye is Okonkwo's oldest son and the thought of him leaving behind his family for an unknown God hurt Okonkwo deeply (pg.151). Okonkwo becomes overcome with rage and begins beating Nwoye. He eventually is stopped by Uchendu. Okonkwo's anger was not enough to drive Nwoye away from his new faith, and he leaves his family to join the Christians (pg. 152). Leaving your kinsmen was unheard-of in West African cultures, however it was praised by the missionaries. Mr.Kaiga quoted scripture and congratulated Nwoye for leaving his family when he said, "Blessed is he who forsakes his father and mother for my sake" (pg.152).
Although hurt by Nwoye becoming a Christain and leaving his family, Okonkwo's family ties were still very important to him. On page 166, Okonkwo has a feast in honor of his kinsmen who took him in during his time of trouble. Uchendu goes on to speak about the importance of kinship on page 167 when he says, "But I fear for you young people because you do not understand how strong the bond of kinship is." Uchendu is saying this because to him genuine kinship would have stopped the missionaries from settling in their land and converting members of their clan from the way of their ancestors.
When the family-ties are strained, Okonkwo responds in anger (pg. 151), Uchendu responds in fear (pg.167), and Nwoye responds by fleeing from his family (pg.152).
This comment has been removed by the author.
ReplyDeleteDalton Shettle
ReplyDeleteIn chapters 14-19 the main thing that sticks out to me are the relationships with family ties and the kinship network. It is important to be in good standing with your tribe in West African culture in order to be a part of the kinship network. The first piece of evidnece I would like to show is an example of how one can be in good standing within the kinship network with the elders, but can then easily be cast out. On page 131 this happens to Okonkwo where it says, "His life had been ruled by a great passion--to become one of the lords of the clan. That had been his life-spring. And he had all but achieved it. Then everything had been broken. He had been cast out of his clan like a fish onto a dry, sandy beach, panting" (131). The next piece of evidence that I would like to show involves a bride. On page 132 it says, "They sat in a big circle on the ground and the bride sat in the center with a hen in her right hand. Uchendu sat by her, holding the ancestral staff of the family... 'Remember that if you do not answer truthfully you will suffer or even die at childbirth'" (132). This shows how it is very important for the well being of the bride at childbirth to be perfectly honest with her new family. Another important thing to do in order to have good ties to the kinship network is to be respectful to the elders. On page 133 an example of how the younger children should act to the elder says, "But I want all of you to note what I am going to say. I am an old man and you are all children. I know more about the world than any of you. If there is any one among you who thinks he knows more let him speak up" (133). Nobody spoke up because they know it is important to be respectful to what the elders say. When the missionaries requested land to build their church on from the elders; the elders did not want them a part of their clan, so they gave the missionaries a plot of land in the "evil forest". It says on page 148, "An 'evil forest' was, therefore, alive with sinister forces and powers of darkness. It was such a forest that the rulers of Mbanta gave to the missionaries. They did not really want them in their clan, and so they made them that offer which nobody in his right sense would accept" (148). When Okonkwo's relationship with his son becomes week; he builds with anger and eventually beats his son Nwoye until Nwoye ends up running away. On page 151 it says, "It was late afternoon before Nwoye returned. He went into the obi and saluted his father, but he did not answer. Nwoye turned round to walk into the inner compound when his father, suddenly overcome with fury, sprang to his feet and gripped him by the neck.... He seized a heavy stick that lay on the dwarf wall and hit him two or three savage blows" (151-152). Lastly, Okonkwo talks about what the magnitude of his son walking out on him and abandoning his god is. On page 153 it says, "To abandon the gods of one's father and go about with a lot of effeminate men clucking like old hens was the very depth of abomination" (152-153).
Carrolline Kickhoefer
ReplyDeleteHistory Since 1500
February 27th 2017
Blog Post #8
In the novel Things Fall Apart by Chinua Achebe we read about many example of how missionaries interact with blacks and whites, as well as different kinds of black African cultures. The first example is that African cultures are very focused on their immediate family but the white missionaries think, “they were all sons of God. And he told them about this new God, the Creator of all the world and all the men and women” (145) Another major difference from the white missionaries and the African people is that they don’t view their Gods as a father, they believe that is God has a son then he must have a wife (147). I personally think they also didn’t like the white mans religious ways because the say “many of them believed that the strange faith and the white man's god would not last" (143). On top of that the white Christians had told them that their gods “are gods of deceit" (146). I think that this interaction immediately caused them to be against the white man, if all I had known was these multiple gods I would be upset if someone had told me that. Another example of white and black cultures not mixing well is when a white man had come to the village. The tribe didn’t think he was a different race at first they thought he was just albino so they had given him a home (139). The book also tells us that they feared the white man “And so they killed the white man and tied his iron horse to their sacred tree because it looked as if it would run away to call the man’s friends” (138). I think all of these factors and more caused the white and black cultures not to mesh.
Without Okonkwo’s kinsmen in Mbanta, he and his wives and children would have had a much harder time of starting over during the seven years of exile. His uncle, Uchendu and his sons helped Okonkwo build his obi, three huts for his wives and gave him 300 seed yams each to get his farm started (130). Starting over for Okonkwo was difficult due to being older. “…beginning life anew without the vigor and enthusiasm of youth, like learning to become left-handed in old age. Work no longer had for him the pleasure it used to have… (131). Uchendu also provides counsel to help Okonkwo deal with the despair he is feeling by explaining why they use the name Nneka or “Mother is Supreme,” because a man builds his life in your father’s land but if a tragedy happens you return to your mother’s land to begin anew. “…when there is sorrow and bitterness he finds refuge in his motherland” (134). The strength of family ties is illustrated wonderfully in this section of the book. His mother’s people were very welcoming of Okonkwo and his family and opened their lands and supplies with no reluctance. The strength of Okonkwo’s clansmen is also shown to be important by Obierika and his sons bringing him his money from the sales of his crops that were left behind. That couldn’t have been an easy journey to make with each son carrying a heavy bag on his head. Uchendu welcomed them all and offered kola nuts and palm wine for their enjoyment (137, 142). It is clear that family support is of great value to the West African people. In two years, when Obierika visits Okonkwo again, he details the arrival of the missionaries and tells him his son, Nwoye, had converted to Christianity (143). Okonkwo responded to the news by beating Nwoye and casting him out of their family compound and before Obierika’s visit to Mbanta, Nwoye had told Obierika that Okonkwo was not his father. The leaders of the various clans reacted to the arrival of the missionaries with some amount of disdain and believing their gods would kill the missionaries. Finally, when Okonkwo’s seven years of exile was coming to an end, he chose to show gratitude to his kinsmen by throwing a great feast. His uncle’s family was grateful for the large feast and Uchendu paid homage to Okonkwo and the gathering of their families by saying, “We come together because it is good for kinsmen to do so” (167).
ReplyDeleteKinship networks or family ties in this culture and particularly in this section of the book are demonstrated in many different ways. Even though Okonkwo committed a crime and was exiled for seven years from Umuofia, his mother’s kinship took him in without even knowing the full story behind his appearance in this village. (pg 129) Being exiled for seven years is not a small punishment and the fact that his wives and children did not question the exile or movement of their whole family shows that even though this family may have some kinks, their family ties and loyalty to each other is very great. (pg 124) Uchendu, Okonkwo’s uncle, not only welcomed him into the village, but gave him land and an allotted number of yams so he may build a compound for his family and start farming yams again. Uchendu did not have to sacrifice some of his own land and yams for Okonkwo but because he is family Uchendu didn’t even think twice to sacrifice these things for Okonkwo. (pg 131) But these family ties are not always great, they can become strained and result in some members of the family reacting in an outspoken or rude way. When Okonkwo’s friend Obierika comes to visit him, he tells Okonkwo and Uchendu a story about a clan that got completely wiped out because they were all killed. Okonkwo thought this was justice for the people targeted but Uchendu was fuming with rage and busted out saying, “Never kill a man who says nothing.” He continued to tell a story to Okonkwo trying to prove his point that the killing was unjust and Okonkwo’s opinion was incorrect. This disagreement caused some tension between the two men but there was no action taken in this strain. (pg 140) One morning Okonkwo’s cousin Amikwu passed the church and saw Okonkwo’s son Nwoye sitting among the Christians, she reported this news to Okonkwo. (pg 151) he blood began to boil thinking about what he did wrong to deserve this type of son. When Nwoye came home that day, Okonkwo choked him up against the wall to reprimand him for where he was earlier in the day and scolded him for embarrassing Okonkwo. Okonkwo’s rage and anger issues drove Nwoye away and he never returned home. (pg 152) In this situation, Okonkwo lost his temper and responded in a violent way while Nowye calmly took the violence from his father and walked away from the situation and his home to never return.
ReplyDelete“Uchendu had been told by one of his grandchildren that three strangers had come to Okonkwo’s house” pg.137. Obierka come to see Okonkwo and brings these three young men. He tells Okonkwo that the village of Abame was destroyed by the white men. “If I had not seen the few survivors with my own eyes and heard their stories with my own ears, I would not have believed” Pg.138. Obierka says the white man came on an “Iron Horse” and destroyed the village because the villagers killed the man and hung his bicycle so no one would see it. The white men found it and decided to destroy the whole village. This shows the threat white men pose to the natives. “The arrival of the missionaries had caused a considerable stir in the village of Mbanta” Pg. 144. The white men came with a translator and said that they had all been worshipping the wrong god that the true god is the creator of the earth, showing the difference in their beliefs. “God lived on high and that all men when they died went before him for judgement” Pg. 145. I believe christianity was attracted by them because of the land they offered the white men to build a church. “They asked for a plot of land to build their church” Pg. 148. Many villagers liked the missionaries and how they were wrong when they thought the guy would die after twenty-eight days because of converting. However after twenty-eight days, he never died and that only allowed more people to like Christianity and convert. “That week they won a handful of more converts” Pg. 151. “we are all children of god and we must receive these our brothers” Pg. 156. Mr. Kiaga is telling them about the Osu and the story of how he needed Christ more then them.
ReplyDeleteOne of the things that really appeals to the Christian converts is their acceptance of outcast. For example, people who were not accepted in Umuofia or its surrounding neighbours were attracted to Christianity as “the new religion welcomed twins and such abominations” (119). Of course, this benefitted those who were cast in a negative light within the Ibo culture, but to those within the culture who weren’t the ‘osu’ (outcast) would culturally suffer by this. This manifest itself with the sacred python, in which it was killed by an outsider. Such a grievous assault on their culture was so unexpected that “No punishment was prescribed for a man who killed the python knowingly” (121) thus showing the differences between the cultures. One saw the animal as a pest that could harm them, while the other revered it and “allowed [it] to go wherever it chose, even into peoples’ beds” (120). Also, the Christian missionaries sometimes offer a spot in someone’s life that is missing, like that of Nwoye. Nwoye didn’t join because of the religious thoughts, he joined because of “the poetry of the new religion, something felt in the marrow” (112). The song of brothers appeals to Nwoye after the injustice of Ikemefuna, and that familial diction appeals to his desire for an empathetic character, something that the elders oft have distaste for (“To abandon the gods of one’s father and go about with a lot of effeminate men clucking like old hens…” (116)).
ReplyDeleteThe perspective of the author, i.e. the focus on Okonkwo’s story, shows the spreading missionaries as a threat, both in culture and physically. The city of Abame was wiped out by the locals who killed a Christian envoy or liaison of some sort (“Everybody was killed, except the old and sick who were at home…” (106)), showing how rebelling against the spread of Christianity meant a physical end to Umuofia. However, what happens when they let it spread? From the locals point of view, letting the message of the missionaries spread means the destruction of their own culture. Whether it is the killing of the sacred python, or the “effeminate” males, to the locals, this counter is counter to their own and is toxic. The Christian message of the monotheism and that “they worshipped false gods, gods of wood and stone” (110) would mean that accepting Christianity would also mean rejecting their idolatry and fetishistic charms. Christianity for Umuofia is a prospect of not carrot or stick, but sword and steel: there’s not a choice, and it’s gonna end with you alive without your culture, or dead with it.
Nathalia Goncalves
ReplyDeleteIn Chinua Achebe’s “Things Fall Apart,” he emphasizes many cultural differences between white and black cultures, and also among the black African people in order to give the reader different perspectives on what was happening at that time. When the missionaries first arrive to Okonkwo’s village, they did so through stories before actually physically appearing. At first, although hesitant about these foreigners, the people of Mbanta seemed to be curious and intrigued by them. Opposite to this, from the time they first arrived, rather than showing respect for these peoples’ cultures, the missionaries went straight to condemnation. One of them for example, “told them that they worshipped false gods, gods of wood and stone” (145). They wanted the people of Mbanta to “leave [their] wicked ways and false gods and turn to Him so that [they] may be saved when [they] die” (145). By attacking the gods that these people and their ancestors have worshipped for years and years, is attacking their culture as a whole since a lot of their traditions are based on these deities. The villagers decided that they did not want the missionaries among the clan, and therefore offered to give them the Evil Forest to build their church. “To their greatest amazement the missionaries thanked them and burst into a song” (149). Although the people of Mbanta did not want the missionaries to stay there, they did not attack them with violence themselves and instead relied on their faith and gods to rally them out for them. This contrasts the missionaries’ approach, who violently attacked these peoples’ culture with their words. “The inhabitants of Mbanta expected them all to be dead within four days” (149). Although this is a violent expectation, it was one based on their belief rather than them attacking the missionaries’ themselves. This contrast between both faiths and cultures is carried throughout the novel because although they are not physically at war, they are fighting for their cultural existence. After Nwoye left the village to join the Christian faith, Okonkwo “told himself that Nwoye was not worth fighting for” (152). This can be seen as the author foreshadowing what is going to become of this African culture if the Christian faith takes over. Depending on how strong the Christian faith influences these people, their culture may get to a point where it is so difficult to save, that it won’t be worth it either. Nwoye’s attraction to the Christian faith because of it bringing him comfort about Ikemefuma’s death and the twins crying in the bushes shows how a lot of the people may find Christianity appealing (147). When Mr. Kiaga tells the outcasts that “unless [they] shave off the mark of [their] heathen belief [he] will not admit [them] into the church,” it shows how the missionaries want to “shave off” or erase all cultural ties that these people have with their clan and traditions (157). In this example Achebe gives the reader a deeper perspective on what the missionaries are actually doing. Rather than assimilating or adding to these peoples’ faith and culture, instead they want to destroy their traditional belief entirely and replace with Christianity and also what we can assume are western traditions. When the village outlaws the Christians, one of the women says, “it is not [their] custom to debar anyone from the stream or the quarry” (160). Here, Achebe again foreshadows the conflict that is soon to escalate in the village between the clan and the Christians.
katie lebo
ReplyDeleteThis part of the book showcases the centrality of kinship networks in chapter 14, when Okonkwo is seeking refuge in his mother’s homeland, he is greeted by his mother’s younger brother (129). He was given a plot of land to build his compound comping and two to three pieces of land to farm during the planting season. His kinsmen also gave him three hundred see-yams to begin planting with (130). When Okonkwo is talking to Uchendu on page 134, he says “when there is sorrow and bitterness he finds refuge in his motherland.” Uchendu is comforting Okonkwo and letting him know that he has people her who will care for him and watch out for him. An example of the family ties becoming strained is when the missionaries come to Mbanta, Okonkwo’s son Nwoye comes to accept Christianity into his life and fins refuge in it (149). Once Okonkwo found this out about is son, he began to choke him and didn’t agree with his decisions. Nwoye saw this as an opportunity to leave his family and start his own life, so he left for Umuofia where he could learn to read and write (152). I feel as if Nwoye left to start his life and live the way that he though was best for himself. Throughout the book I sensed that he really didn’t see eye to eye with his father and always had different motives than his father. Nwoye saw this as his chance to leave his father and take control of his life. When Okonkwo’s seven years of exile were completed, he held a feast for his family to show his gratitude for taking in him and his clan (167).
The difference between the white and black culture is the religion and how they treat people. The black culture is more masculine and more hands on than the white culture. The men get fame or glory either from being rich from their farms, being a warrior, or a really good wrestler. They do also treat unfortunate people harshly.For example, the people known and osu are usually outcasts however the Christian missionaries received them. (156-157) To the rich or men with high titles Christianity is seen as a threat because they take in all the people who were shunned, twins, people with no titles. to the people without titles the missionaries give them a sense of relief. the missionaries are seen as a threat to Okonkwos people because the missionaries are saying that Okonkwos gods are false gods. (146) To Okonkwos people praying to their ancestor and gods is the way of life to them, also they have a python they hold highly. So when the missionaries told them that, Okwonkos people would get offended from that. When Okoli killed the royal python, the rulers and elders of Mbanta all assembled together to decide what should be done since, no one has purposely killed the royal python. “The spirit of wars was upon them.” (158) While these men are talking you can see the difference between them, a lot of the men talking about what to do with Okoli were very angry but a lot of them saw the situation differently. They did not want to do anything to Okoli and let their gods handle him while, Okonkwo wanted to chase not only Okoli but also the missionaries and everyone else with them out of their homes. When everyone in that council decided to ostracize the Christians, “Okonkwo ground his teeth in disgust.” (159) On page 162 Okonkwo says that in his father’s land, men are bold and warlike unlike his mother’s land men.
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ReplyDeleteIn “Things Fall Apart”, Achebe conveyed how family follows this hierarchal order where the father is not only the provider for the family, but also defends the honor and is the futuristic figure that their sons look up to. The fundamental role that the mother plays is to bear children to continue to grow the family and also to please her husband. The children play the roles of being the “leaders of the future” by being raised up in the traditional values and carrying out their knowledge, wisdom and teachings to future generations. (133) One of the first instances noticed in Part Two that exhibited strains on one of Okonkwo’s relationships was when Okonkwo was exiled to his mother’s homeland, Mbanta. (129) When Okonkwo got there, he met his uncle, Uchendu, from his maternal side and his uncle allowed him to settle in. In his settling, Uchendu gave him land, shelter, yam seeds and understanding, yet Okonkwo began to complain and grieve about his current situation in his life; he’s complaining about how back in the same position in life as he was in his youth. (129-130) However, he feels less enthused to work in the fields because he has this baggage of hopes of dreams intertwined with consequences of his actions weighing on his shoulders. The tension rose between Okonkwo and his uncle, Uchendu, when Uchendu sat all of his children and Okonkwo and his family down and said he wants to speak with Okonkwo specifically. (133) In this speaking, Uchendu begins to ask, “Why is Okonkwo here with us today?”, following with “…why is it that one of the commonest names we give our children is Nneka, or ‘Mother of Supreme’?” and then continues discussing the aspect of confusion with this by describing the roles of a family and how the child belongs to the father and his family. In all of this, he comes to say that Okonkwo is bringing despair and instead of complaining and being confused as to why he was sent to his mother’s kinsmen, Okonkwo should understand that the reason why he was sent to there was feel the nurture of a mother’s love, which is lacked in the traditional paternal figure. (133-135)
ReplyDeleteAnother important relationship that took a hit was Okonkwo’s relationship with his son Nwoye, or lack thereof. In Chapter 15-17, it shows how the Christian missionaries began to show up and take form in the book. In this, this new religion troubled much of the clan, but inspired a few in Umuofia. One of the clan members that was influential was Okonkwo and his “violence over peace and understanding” mentality as the clan was quick to write off the Christian faith as it combated their traditions and customs. One of the few that was struck by the Christian missionaries and their religious poetry was Nwoye. In this change in tradition, Okonkwo and his pride were threatened by his son and his conversion, and with his rage-filled mentality, Nwoye and his relationship with his father suffered from Okonkwo’s scorn as they both disowned one another. (144;147;151-152)
The interactions with the missionaries emphasize the differences between the different cultures within this novel. The first example that I found is in chapter 15. Okonkwo is visited by his friend, Obierika. Obierika brings news that the Abame village was destroyed by the white men because the clan had killed one (118). Obierika reveals that the men of Abame had killed the visiting man because he did not say anything or at least nothing that they could understand (118). Okonkwo is enraged by this, saying “Never kill a man who says nothing” (119). The difference here is seen between Okonkwo and the Abame people. In this situation, it is shown that Okonkwo would have not killed the man since he could not communicate him (120). Another example of a difference between the African peoples and the white men can be seen the way that the African peoples view the white man’s god. It was said that the white man’s god would not last (122). This is showing the viewpoint of the African peoples of the missionary’s god.
ReplyDeleteThe author’s perspective tends to show the missionary’s in a negative light. Even just their arrival is shown to cause a stir in the village (124). Another example is when the missionaries address the African’ s gods. The villagers list off their gods, curious to see what kind of gods the missionaries are talking about, and instead of a normal response, the missionaries are rude (126). The missionaries quickly dismiss the villager’s gods as fiction and try to force their god upon them instead. This tactic is looked down upon by the audience because it makes the missionaries look forceful and commanding instead of kind men trying to spread their faith. It’s because of little things like this that the audience is made aware of the possible threat brought upon Okonkwo’s village because of the white men.
Hannah Fluegel
ReplyDeleteFamily ties can be seen through demonstration of love and acceptance, as when Okonkwo was accepted by his uncle, Uchendu after his mother died and after his exile. Uchendu asked no questions, but just let him in (129). The kinsmen in his area also helped him with a new farm by donating seeds to him (129-130). This aspect shows how supportful having a kinship network is for Okonkwo even though he is pretty unknown still after being gone for so long. Specifically we can see kinship networks and love through that example, and when several family members travelled from far and wide to witness the marriage, “the daughters of the family were all there, some of them having come a long way from their homes in distant villages” (130). This shows how much having a central loving family can mean more support though their willingness to come from distant lands in order to support each other. When Okonkwo was in despair, it seemed to strain the family ties between him and his uncle, Uchendu. This strain allowed Uchendu to respond in truth and in changing the perspective of Okonkwo to a less “woe is me” attitude, “If you think you are the greatest sufferer in the world, ask my daughter, Akueni, how many twins she has born and thrown away?” (135). This is tough love, but needed for Okonkwo to listen to and Uchendu was most likely the only one who would have the courage to tell him. There is also the aspect of tradition within the family, where the mother of the family is buried where her kinship are (134). This particular detail shows the importance of knowing who one is and where, individually, they belong within their network of family. There is a kinship network that is not by blood, but can be seen extremely readily through the reactions of Okonkwo and his friend who visited him. His friend travelled far to see Okonkwo, and they were so extremely excited to see each other that Uchendu accepted him as well, “Okonkwo was very happy to receive his friend” (136).
Ashton Peckinpah
ReplyDeleteIt is quite obvious that kinship is a key factor in family ties of West African cultures. The kinship in the communities overtime greatly affects the direction of the culture. This is explained a little bit at the beginning of chapter fourteen. "But I fear for you young people because you do not understand how strong is the bond of kinship. You do not know what it is to speak with one voice. And what is the result? An abominable religion has settled among you" (133). This emphasizes the importance of kinship and abiding by the rules that have come before. The passage goes on to explain how "A man can now leave his father and his brothers. He can curse gods of his fathers and his ancestors, like a hunter’s dog that suddenly goes mad and turns on his master. I fear for you; I fear for you the clan” (134). This is obviously very important to the people of Umuofia and the importance of unity within the community. Recently, the younger generation has ignored those bonds of kinship. While the older generation blames the loss of traditional values for the takeover of the missionaries. They see salvation only in reverting back to the old ways (133-135). By the end of Part Two, the book talks about how the community needs one another to be united as one, a family. It also talks about what might happen if that relationship is strained in anyway. “We are better than animals because we have kinsmen. An animal rubs its itching flank against a tree, a man asks his kinsman to scratch him" (155). Uchendu celebrates family much as the Christians celebrate brotherhood, by claiming that everyone in the family must help one another. He considers the support a family gives one another the defining characteristic of humanity. Without family or respect for your family, you might as well be an animal (155-157). Like I mentioned before, kinship is very important, however, it can get to a point where it is restrained. For Okonkwo, him and his son have a very toxic relationship. His son, Nwoye, begins to resent his father for his constant anger and abuse so he ends up running away(151). This proves the affects of the pressure brought on from a culture of kinship.
Ryan McConnell
ReplyDeleteThroughout the book kindship ties and different family ties are essential to life. It determines certain aspects of social status and many other different aspects of life. But at times these family relations become strained through difficult time. This section especially displays the centrality of the kinship networks around Okonkwo and throughout the book. This can be seen when Okonkwo is exiled and he ends up going "to seek refuge in his motherland" (129). Even though he had not been home for many years his kin still brought him in and accepted him. His "mother's kinsmen… built an obi" for him and his three wives (130). This shows how they are still willing to help despite being separated for such a long time from Okonkwo. But then Uchendu, Okonkwo's uncle reveals that Okonkwo "belongs to his fatherland not his motherland" (133). This shows the strain between the two parties, and also how Okonkwo has been denying his father's side. How he is refusing to accept that part of him. As time goes on though these family ties become strained due to the tough situation that Okonkwo has been put in. The truth finally comes out that Uchendu is skeptical about keeping Okonkwo with their clan because he is technically not a part of it. Uchendu thinks that Okonkwo "does not belong here" (133). Also as Okonkwo's exile continues he starts to become more and more humble as time goes on. He is no longer in a position of power so he starts to "[help people] put down their loads" and help with and other tasks needed (136). Also since he is in exile and is at the mercy of the few people who are willing to take him in he "[begins] to speak, quietly and deliberately picking his words with great care" (133). This is as opposed to before when he would basically do whatever he pleases and throw caution into the wind.