Summary of Part 3

Part 3 of the book is basiaclly all that happens that has to do with Okonkwo right after he returns to Umuofia. His perception of the tribe, how the tribe has changed, how the white man has affected it, what happens to his family, and eventually, what happens to him in the end. We understand that the "Things fall apart" phrase not only refers to what happens to Okonkwo in his life, but also how the traditional Igbo culture is absolutely vandalized and corrupted by the arrival and interests of the white man. These are summaries of the chapters:

20

After his exile, okonkwo lost his titles. This affected him deeply in his ego, because he wanted to be someone important. All the same, when he returned he was treated with respect and admiration in Umuofia. He convinces Ezinma not to marry yet because he wanted his son in law to be rich, powerful and with titles, for he would only approve of that. In the meantime, the white men have brought lots of changes, such as the fact that their presence was more of a government than a visit. They were a whole society that was working against the tribes traditions, and this angered Okonkwo, Obierika and others. They wanted to kick them out, make them leave, for they were only causing bad things to happen.

21

Akumma explains to Mr. Brown that the fetiches and symbols that they have are more of messengers and servants than gods themselves. Being servers of the gods, they want to represent their adoration for the one god through those messengers idols. At the same time, Nwoye has changed his name to a christian one, Isaac. He is studying to be a teacher. Mr. Brown visits Okonkwo to tell him this, and Okonkwo is extremely mad. He chases him off with threats of killing him if he returned. Okonkwo is grieved by the happenings in Umuofia and how the place has changed because it is no longer the tribe of strong men that he remembered and was part of. He sees tham all as weak and cowards, and wishes to change that.

 22

Literally it meant that in a dace, the drums were played to the dancers rhythim, not the other way around. It is a metaphor used to explain how everything was going in the way that Reverend Smith wanted. In Umuofia, the greatest crimes are attacking godly representations such as the sacred python or the egwuwu and committing suicide, both of which are performed in this book. Enoch specifically unmasks an egwuwu, who the next day gathers the rest and burns down Enoch's compound. Enoch unmasked the egwuwu to try to prove that they are no more than human like them, not spirits or anything above, insulting the tribe's beliefs. Mr Smith wishes to eliminate the pagan religions that these men hold, but the passive way. On the other hand, the religious fanatics who are below him keeps on directly attacking the culture and religion, and so Ajofia (along with others) convinces the people to attack back, and cleanse the tribe from Enoch's sins by burning down the church. Mr. Smith tries to avoid it, and is burnt down alongside it. 

23
After the burning of the church, the commissioner was furious. He wanted revenge on the clansmen, but he wanted to do it in a smart way. He was convincing and condescending, trying to discuss the church burning "as friends". On page 193 the term "sweet tongue" is used. It means that he was using “sweet” words, convincing words to create a positive reaction, to convince the people to do what he wants. Soon, the ambush is in action and soldiers arrive, taking them all to jail. When the clansmen were imprisoned they were treated in a terrible manner, being whipped and ridiculed, almost like animals. The prisioners were released by a bail of two hundred cowries that the tribe had to pay to release the councilmembers, which they eventually do.

24

Okonkwo is looking for war, anxious for it to happen, and goes to the tribe reunion in full war garments, meant to inspire the rest of the tribe to take military action. When the reunion begins, Okonkwo tries to convince the people to attack, to do something about the white man. When two messengers arrive, Okonkwo kills one, and understanding that his clan, now weak in his eyes, shall not go to war, he left.

25
The District Comissioner looks for Okonkwo at his compund, but Obierika tells him that he is not home. He angers tha comissioner, but then asks for help if he wanted to take him to him. Okonkwo ended up performing the worst sin: killing himself. The Comissioner asks why they cannot do it themselves, and they explain that his body is evil now and that only strangers may touch it. They are not allowed to bury it, but strangers can. Obierika blames him for Okonkwo's suicide, and so the Comissioner decides to order his messengers to to the work. The commissioner’s attitude at the end of the novel (and basically all of it) is very cruel, shallow and pompous. He is writing a book called "The Pacification of the Primitive Tribes of the Lower Niger", in which he believes that Okonkwo´s death would make an interesting paragraph or two in it. He is completely inaccurate about his perception of Africa, he is racist, and makes me want to vomit.

I liked this book. It made me angry during many moments, and I thoroughly enjoyed that. 
Its a 4/5 for me. Didnt captivate me, but entertained, informed and interested me.

Chapters 23-25

23

After the burning of the church, the commissioner was furious. He wanted revenge on the clansmen, but he wanted to do it in a smart way. He was convincing and condescending, trying to discuss the church burning "as friends". On page 193 the term "sweet tongue" is used. It means that he was using “sweet” words, convincing words to create a positive reaction, to convince the people to do what he wants. Soon, the ambush is in action and soldiers arrive, taking them all to jail. When the clansmen were imprisoned they were treated in a terrible manner, being whipped and ridiculed, almost like animals. The prisioners were released by a bail of two hundred cowries that the tribe had to pay to release the councilmembers, which they eventually do.

24

Okonkwo is looking for war, anxious for it to happen, and goes to the tribe reunion in full war garments, meant to inspire the rest of the tribe to take military action. When the reunion begins, Okonkwo tries to convince the people to attack, to do something about the white man. When two messengers arrive, Okonkwo kills one, and understanding that his clan, now weak in his eyes, shall not go to war, he left.

25
The District COmissioner looks for Okonkwo at his compund, but Obierika tells him that he is not home. He angers tha comissioner, but then asks for help if he wanted to take him to him. Okonkwo ended up performing the worst sin: killing himself. The Comissioner asks why they cannot do it themselves, and they explain that his body is evil now and that only strangers may touch it. They are not allowed to bury it, but strangers can. Obierika blames him for Okonkwo's suicide, and so the Comissioner decides to order his messengers to to the work. The commissioner’s attitude at the end of the novel (and basically all of it) is very cruel, shallow and pompous. He is writing a book called "The Pacification of the Primitive Tribes of the Lower Niger", in which he believes that Okonkwo´s death would make an interesting paragraph or two in it. He is completely inaccurate about his perception of Africa, he is racist, and makes me want to vomit.

Chapters 20, 21 and 22

20
After his exile, okonkwo lost his titles. This affected him deeply in his ego, because he wanted to be someone important. All the same, he was treated with respect and admiration. He convinces Ezinma not to marry yet because he wanted his son in law to be rich, powerful and with titles, for he would only approve of that. In the meantime, the white men have brought lots of changes, such as the fact that their presence was more of a government than a visit. They were a whole society that was working against the tribes traditions, and this angered Okonkwo, Obierika and others. They wanted to kick them out, make them leave, for they were only causing bad things to happen.

21
Akumma explains to Mr. Brown that the fetiches and symbols that they have are more of messengers and servants than gods themselves. Being servers of the gods, they want to represent their adoration for the one god through those messengers idols. At the same time, Nwoye has changed his name to a christian one, Isaac. He is studying to be a teacher. Mr. Brown visits Okonkwo to tell him this, and Okonkwo is extremely mad. He chases him off with threats of killing him if he returned. Okonkwo is grieved by the happenings in Umuofia and how the place has changed because it is no longer the tribe of strong men that he remembered and was part of. He sees tham all as weak and cowards, and wishes to change that.

 22
Literally it meant that in a dace, the drums were played to the dancers rhythim, not the other way around. It is a metaphor used to explain how everything was going in the way that Reverend Smith wanted. In Umuofia, the greatest crimes are attacking godly representations such as the sacred python or the egwuwu and committing suicide, both of which are performed in this book. Enoch specifically unmasks an egwuwu, who the next day gathers the rest and burns down Enoch's compound. Enoch unmasked the egwuwu to try to prove that they are no more than human like them, not spirits or anything above, insulting the tribe's beliefs. Mr Smith wishes to eliminate the pagan religions that these men hold, but the passive way. On the other hand, the religious fanatics who are below him keeps on directly attacking the culture and religion, and so Ajofia (along with others) convinces the people to attack back, and cleanse the tribe from Enoch's sins by burning down the church. Mr. Smith tries to avoid it, and is burnt down alongside it. 

Summary of part 2

Part two of the novel is basically about why Okonkwo gets expelled from Umuofia and sent to Mbaino and what happens in the tribes and what happens to the people during that eight year period until he returns. Chapter 14 tells about how well he is recieved in Mbaino and how well his relatives recieve him, celebrating and helping him estiblish himself in this new life. He is thankful, but resents it because he feels weak and like a woman.

In chapter 15 the whole event at Abame occurs, where the white man arrives and is killed. When other white men arrive, they massacre the whole villiage because they killed the man on the bike. Obierika takes care of Okonkwo's farm in Umuofia and sells what he must, bringing Okonkwo the money. In chapter 16 the missionaries have arrived at Umuofia, and now have arrived at Mbanta. Okonkwo no longer recognizes Nwoye as his son because he joined the missionaries. Everyone in the villiage is curious about the white man and the missionaries that bring the new religion, everyone is interested and listening. Okonkwo and others are confused and think that these men are mad because they cannot believe that God has a son called Jesus Kristi without having a wife, but Nwoye is still interested. Nwoye joins the religion because he likes the idea of men uniting in darkness and seeking the light, he likes the concept of a friendly loving and caring God, a way that his father never was. He remembers the twins and Ikemefuna, and is more convinced.

In chapter 17 the clan decides to give part of the Evil Forest to the missionaries so they can build their church. They want the white men to leave or die. Days and then weeks pass and nothing happens to them. They gain converts because of this. Mr. Kiaga is the leader, and he accepts people that are rejected that go and join the faith, for they are victims of the pagan religions beliefs. Okonkwo is vicious and brutal, and he treats Nwoye terribly. The first Sunday that the church was open for prayer, Nwoye walked around and around inside it, never gaining the courage to go in and participate, scared of his father. Somebody saw him, and Okonkwo was told. Once Nwoye arrived home, Okonwko grabbed him by the neck and beat him with a stick, asking him where he had been. He lets him go because of Uchendu, and Nwoye leaves, never to return. He goes to Mr. Kiaga so he takes him to the school in Umuofia to study and learn the ways of God. Okonkwo gets depressed, asking himself how he had got such a child for a son. He relates the fact that flame begets weak ashes, and relates it to his son.

Lots of interesting things happen in chapter 18. The missionaries stop respecting the views of the clan and openly tell them that their gods are dead and harmless. An osu called Okoli, a religious man with long dirty hair that was an outcast from the clan and serves a special purpose as a totem, was also said to have killed the sacred python that roamed the villiage. Lots of osu's joined the missionaries and shaved their long hair. Since then, the missionaries were beaten and whipped. The council came together to decide what was to be done, and they decide to ostracize them, ignore their preaches and ban them from the lands. When they tried to get water, red dirt, and chalk for Easter during Holy Week, they got whipped away. The osu that had supposedly killed the python died of illness, and so the conflicts were eased, for the clan believed the gods had had their revenge.

In chapter 19 Okonkwo sends his friend Obierika money to start building a compound for him in Umuofia, but he cannot arrive there until the rain season is over. He feels that all the years in Mbanto were wasted and that if he would have been in Umuofia he would have thrived. He regrets every day. He decides to make a huge feast for his kinsmen, celebrating the fact that kinsmen should unite often and thanking them for the hospitality. An old member of the clan talks about how young people can do so much more today, and that includes desecrating their fathers and abandoning traditios, something that they consider not to be good. He criticizes them for doing so and tells them to be more united in the traditions and as kinsmen.

Bibliography

Achebe, Chinua.

Things fall apart

Achebe, C., & James, P. F. (1997). Things fall apart. Prince Frederick, MD, Recorded Books.

17 to 19

Chapters 17 to 19 summary

The clan decides to give some land to the missionaries so they can build their church. They decide to give them part of the Evil Forest, so the white men would either leave or die. Days and then weeks pass and nothing happens to them. They gain converts because of this, also the people think that they are protected.

Mr. Kiaga is the leader, and he sends people to Umuofia where there is a school to study in. People that are rejected go and join the faith, victims of the pagan religions beliefs. The mother of many twins that are killed and thrown into the Evil Forest, and Nwoye are some of them. Okonkwo is vicious and brutal, and he treats Nwoye terribly. The first Sunday that the church was open for prayer, Nwoye walked around and around inside it, never gaining the courage to go in and participate, scared of his father. Somebody saw him, and Okonkwo was told. Once Nwoye arrived home, Okonwko grabbed him by the neck and beat him with a stick, asking him where he had been. He lets him go because of Uchendu, and Nwoye leaves, never to return.

He pays Mr. Kiaga a visit, asking him to take him to the school in Umuofia to study and learn the ways of God. Nwoye prefers this to being a victim of "The Burning Flame", his violent father. Okonkwo gets depressed, asking himself how he had got such a child for a son. He relates the fact that flame begets weak ashes, and relates it to his son.

In chapter 18 lots of interesting things happen. The missionaries stop respecting the views of the clan and openly tell them that their gods are dead and harmless. An osu called Okoli, a religious man with long dirty hair that was an outcast from the clan and serves a special purpose as a totem, was also said to have killed the sacred python that roamed the villiage.Lots of osu's joined the missionaries and shaved their long hair. Since then, the missionaries were beaten and whipped. The council came together to decide what was to be done, and they decide to ostracize them, ignore their preaches and bann them from the lands. When they tried to get water, red dirt, and chalk for Easter during Holy Week, they got whipped away. The osu that had supposedly killed the python died of illness, and so the conflicts were eased, for the clan believed the gods had had their revenge.

In chapter 19 Okonkwo sends his friend Obierika money to start building a compound for him in Umuofia, but he cannot arrive there until the rain season is over. He feels that all the years in Mbanto were wasted and that if he would have been in Umuofia he would have thrived. He regrets every day. He decides to make a huge feast for his kinsmen, celebrating the fact that kinsmen should unite often and thanking them for the hospitality. An old member of the clan talks about how young people can do so much more today, and that includes desecrating their fathers and abandoning traditios, something that they consider not to be good. He criticizes them for doing so and tells them to be more united in the traditions and as kinsmen.

I believe that this will be important for the events that are to follow because more and more the young people will join Christianity, since the Igbo people are some of the most religious in Africa. There will be a division between the tribes and clansmen because of this.

15 and 16

Chapters 15 and 16 summary

A white man arrived at the villiage of Abame on a bike. At first the men were afraid, but then they got closer. The oracle of the tribe told them that the white man would bring death and destruction to the villiage, and that he would tear it apart, and so they kill the white man. The men of the tribe saw the white men as locusts, sending in the first one to scout the terrain so the others may come in and destroy everything, when they dont understand that killing a man for religious reasons is immoral, unethical, uncivilized and against human rights in the world of white men.

Obierika takes care of Okonkwo's farm in Umuofia and sells what he must, bringing Okonkwo the money.

In chapter 16 the missionaries have arrived at Umuofia, and now have arrived at Mbanta. Obierika is visiting Okonkwo because he asked Nwoye how his father was, and he answered that he did not know, for he was no longer his son. Obierika asks Okonkwo about this, but only his wife tells him that Okonkwo has declared that Nwoye was not his son anymore, because when the missionaries came, he was intrigued by the new religion and was now part of the missionaries. Everyone in the villiage is curious about the white man and the missionaries that bring the new religion, everyone is interested and listening. Okonkwo and others are confused and think that these men are mad because they cannot believe that God has a son called Jesus Kristi without having a wife, but Nwoye is still interested. He ends up joining the religion because he likes the idea of men uniting in darkness and seeking the light, he likes the concept of a friendly loving and caring God,  a way that his father never was. He remembers the twins and Ikemefuna, and is more convinced.

I believe that since Okonkwo no longer recognizes him as his son, he will even treat him worse and be more aggresive towards the religion.

Story of Mother Kite

"When mother Kite told her daughter to bring back food, and it brought back a duckling, Mother Kite told her child to return it, since the mother of the ducking had not said anything, and the silence was ominous. When her daughter returned, she brought back a chick, and told Mother Kite that the mother of the chick had cried and raved and cursed it. Mother Kite told her daughter that it was ok to eat the chick, because they had nothing to fear from someone who shouted."

Uchendu tells this story because it has to do with the appereance of the white man in the tribal Igbo people´s lives. The Igbo people's way of being is doing what the oracle says, for fear of the gods misfortune. The white man had arrived with good intentions to the villiage, but the tribesmen attacked him becuasethe oracle had "predicted" that they would bring the destruction to their world, which, in the end, did happen.

The Igbo´s made the first move, and it was not friendly, actually it was all the contrary. This is why the white people that arrived in Africa called the natives "savages" and treated them like animals. Certain beliefs were not accepted by them, but it was completely different when practices with a negative impact were involved. If they fought, wouldnt they think that the white men would fight back? If they killed, wouldnt they think the white men would also kill?

Some people have brought up the subject of common sense. Of course the Igbo´s knew the white man would fight back, he did look like a human being after all, but they didnt think ahead. Was it normal for the tribesmen to kill other people? Did they see it as fair? The Igbo people in that tribe didnt see it as fair, but as necessary. Why was it necessary to kill another human being? For them it was the sake of saving their villiage. The white men obviously found no logic to this, and even though they were religious, they saw this as an unnecessary aggression, one that they had to respond to. This led to lots of theories having to do with the logic behind primitism.

Since the Igbo's lived like, looked like, and acted like primitives, the newly arrived missionaries treated them as such. Since their actions were beastly for the white men, they treated them like animals. Were the native african tribesmen's brains really less evolved than the brains of white men? Were they really more like animals? Partially, since they behaved that way at certain times. This led the white´s to treat them that way.

It was wise of Uchendu to mention the story. Remembering the story, if he would have suspected something unusual, he would not have done any violent action, for it was wiser and safer to know what you are facing and the reasons. It is different in the sense that the daughter of Mother Kite actually stole the other animals. The white men simply arrived in Igbo territory, without attacking nor offending anyone. When the little kite stole the chick and the mother acted violently, Mother Kite saw it fit to let the chick be the prey. If the men had arrived and attacked the tribe, it would of been normal for the Igbo´s to defend themselves and counterattack. We dont know what would have happened if Mother Kite and her daughter had eaten the duckling instead of the chick, but we can compare it to the larger group of men arriving and destroying the villiage for what the tribe had done to their man.

In this metaphor, it is completly natural for the little kite to take prey, since that was the way of life, so it has no real interpretation in the real life story, except maybe for the fact that the tribesmen saw the white man. On the other hand, it is not natural for the Igbo's to attack without having a "real" reason for it, even though there was.

Matias Reyes