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Ngũgĩ wa Thiong'oA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
The final part of the text opens first with a quote by Walt Whitman, again from his poem “Europe (The 72nd and 73rd Years of These States).” This section of the poem discusses dead martyrs of revolution; although they hang dead, their ideals and goals live on with others. The second is from a speech by Amilcar Cabral, an influential anticolonial leader and pan-Africanist from Bissau-Guinea. It discusses the importance of not only brotherhood but the political choice to be comrades in revolution against colonialism.
In the opening of this section, the Pan-African highway has been built through Ilmorog, which connects all parts of Africa physically but fails to connect them in their ideas and goals of independence. As the children watch the modernization of their village, they learn the names of multinational corporations and sing songs of traveling all across Africa without really understanding these places or their histories.
At the center of Ilmorog’s growth and development is Abdulla’s shop. With Wanja’s help, it has expanded to sell meat and Theng’eta, first to construction workers and then to travelers. They eventually add five rooms in which people can stay.
Nderi wa Riera arrives in Ilmorog, claiming credit for the new road and explaining future ideas including ranches, wheat fields, and a tourist center. However, he also explains a new concept to the people: They must have title deeds to own the land they are on and loans to develop them. Mwathi wa Mugo’s home is demolished to make way for the highway, and the plot of land is subsequently seized due to the “knowledge” found there in the form of metal works, weapons, and jewelry. Even after Mugo’s home is demolished—and even though they don’t fully understand what is being explained to them—the villagers decide to trust the MP because of the success they have already seen.
Over the next five years, Wanja pours herself into her business with Abdula, purchasing the land, building, hiring staff, and coming up with new ways to grow. Munira becomes even more bitter when Wanja does not return his love in Karega’s absence. As a result, he begins drinking more Theng’eta and begins a sexual relationship with a woman named Lillian. Although they have slept together, she still claims to have never had sex until one night, she pretends she is being taken against her will, and Munira beats her. Their relationship ends.
Karega returns, and Munira recounts what happened in his absence. Joseph graduated and went to Siriana. When the bankers came and discussions of needing to “own” land started, Nyakinyua was the only one to resist, calling on people to fight “these black oppressors” (328). She died in her sleep a few days later, and the villagers slowly lost their land to the banks when they were unable to afford land contracts. Ultimately, the town splits into Cape Town—where wealthy managers, officials, bankers, and others with money and power live—and New Jerusalem, the poor neighborhood with migrants, the unemployed, and sex workers. When Karega and Wanja are forced to sell their land and business to Mzigo, and with it their license to brew Theng’eta, Wanja opens a brothel called Sunshine Lodge in the center of town. It is between the two neighborhoods and near the All Saints Church.
Before telling Munira what she has done, Wanja invites him to her home, where she wears a wig and heavy makeup and attempts to seduce him. After removing her clothes, she informs him he must pay to have sex with her; despite his humiliation, he accepts and sleeps with her.
Munira and Karega visit Abdulla, who is drunk on Theng’eta in his home, which is now a slum owned by a government official who owns similar slums across Kenya. After losing the brewery’s land, Abdulla sells fruit by the road and seems disinterested in Joseph going to Siriana, stating, “All the ways go the same way for us poor” (337). He reveals that Joseph is not really related to him but rather a homeless boy he found in Limuru after a massacre.
Finally, they visit Wanja. Munira relishes the chance to see their reunion and what Karega thinks of her now that she owns a brothel. They both mask what Munira believes is discomfort. Karega explains that when he left Ilmorog, he went to work for the lawyer in his efforts to help the poor. Ultimately, they disagreed on the best way to help, as the lawyer relied too much on the systems and structures put into place by colonization. Karega recounts his jobs after leaving the lawyer, enduring mistreatment and eventually returning to Ilmorog to organize a union at the Theng’eta brewery. Wanja observes that life is similar for the people here. Ultimately, she notes that “It is the life under this system” (345).
Wanja recounts her decision to sell the brewery to save her grandmother’s land and her anger at the government for giving Mzigo the Theng’eta patent. She reveals that after Kimeria impregnated her, she put her newborn baby into a latrine, noting that life for a woman is either marriage or sex work. She built her brothel because she refuses to be a victim any longer, choosing instead to take men’s power by making them pay her for sex.
In the present, Munira is asked questions by Inspector Godfrey after he reads what he wrote. He asks Munira about the “new world” he overheard Wanja and Karega discussing. Munira attempts to explain what he thinks it means but struggles with the idea that the officer and the law are part of the corruption in their current world. He discusses the futility he now sees in teaching since Abdulla ended up in the slums despite fighting for freedom, the lawyer ended up being murdered despite trying so desperately to help, and Reverend Brown is the head of the church despite his hypocrisy. He explains to Inspector Godfrey that he was still with Karega, Abdulla, and Wanja because he wanted to “save” Karega from Wanja, as he saw them together just before the fire. Godfrey abruptly leaves to interview Karega.
As Karega waits after being arrested, he considers all of the changes he saw, both in Ilmorog and within himself. He saw increased poverty in Ilmorog, obsession over land ownership, and foreign control, both directly and indirectly—all signs that neocolonialism controls the native Kenyan workers. He vows to help them with their struggles, rejecting Wanja’s belief that one must take back control and function in self-interest. He reflects that workers are equals and in brotherhood as victims and believes in labor strikes and revolt to gain more rights.
For eight more days, Karega is interviewed by Inspector Godfrey over his actions in the Theng’eta Union and the arson. Karega is adamant that he is working to change the oppressed system through the union, but he does not know anything about the fire.
Meanwhile, Abdulla is also being held and questioned but is not upset about it because he feels guilty over how his life went. His only thoughts are of Wanja and whether she is okay. He contemplates how helpful she was to him in his life and how successful they were in their business, regretting only never having the opportunity to get revenge on Kimeria for her. He recounts how he was close to burning down the brothel, waiting with matches for Kimeria to return, yet before he could, the brothel caught fire from another source. He rushed in and pulled Wanja from the collapsing building.
After recovering in the hospital, Wanja is also interviewed by Inspector Godfrey. She recounts her last visit with Karega, which Karega refused to share, citing that it was “personal.” In that visit, she told Karega of her grandfather’s death, which she learned about from her grandmother just before her death. He died resisting a man who came to the village to end the Mau Mau presence in Ilmorog. In response to this story, Karega starts to explain that her grandfather’s individualism and decision to work alone got him killed but stops; both Karega and Wanja recognize that due to their differences, their relationship and attraction to each other has finally ended. She warns Karega that members of the KCO are going to try to assassinate him, as they had the lawyer, in an effort to break down the workers’ and tribal unity. The meeting between Karega and Wanja ends as he accuses Wanja of siding with imperialism, which she rejects, saying she was forced to when he abandoned her.
Wanja recounts this story to Inspector Godfrey, admitting that she saw truth in Karega’s words and collected the three men who died in the brothel to reveal what Kimeria did to her. She does not, however, tell him that she stabbed Kimeria to death before the fire began.
Finally, Inspector Godfrey returns to Munira, who admits to setting the fire to “save” Karega. After seeing Karega in Wanja’s hut, he believed that he was once again starting a relationship with her. He heard guidance from God and decided to burn the brothel, watching the fire all night from the hill.
Upon leaving Ilmorog, Inspector Godfrey considers the four people he interviewed. He believes Karega’s efforts are futile and that land ownership and economic status are “the natural order of things” (396). Munira’s actions shock him, however, especially his decision to give up his father’s land and wealth and commit murder. He is also upset by the evil in Ilmorog, specifically the tourist center, which traffics natural and human assets within Africa for foreign consumption. He considers whether this should be investigated but decides against it because of the good that the tourist industry does and the number of important people who would be implicated.
Wanja considers how she was, as Karega had said, on the same side as her father in her life—on the side of imperialism. She struggles with guilt over never getting to know her father but also remembers how he was only interested in her when he thought he could get money from her. Her mother arrives because she has heard about Wanja’s injury. Wanja reveals to her that she is pregnant with Abdulla’s baby.
Abdulla sits with Joseph outside his home as Joseph discusses his and his fellow students’ strike against Chui for better treatment. Joseph is reading about independence struggles and is working for it to be in the curriculum. Abdulla considers the idea of progress being passed from generation to generation.
In jail, Munira is visited by his father, mother, wife, and Reverend Jerrod Brown. Reverend Brown admonishes Munira, claiming he could have helped him, but Munira remarks that he had the chance to help Munira before and refused.
Karega is held in jail; his father dies while he is there, and Karega does not eat for two days afterward. Akinyi comes to visit him and informs him of the continued strikes at the Theng’eta factory. Karega briefly considers whether Wanja is right in her view of the world—that it is best to worry about one’s own survival—but the news from Akinyi quickly dismisses this. He looks to the future with the help of his fellow men and women.
This section shows the drastic changes that occur in Ilmorog. Formerly a small village, it is now a dynamic trade hub with businesses and tourism. This, in turn, emphasizes the text’s Critique of Capitalism, as this new Ilmorog was created by exploiting the existing villagers. The people of Ilmorog are largely crushed beneath capitalist growth, forced to buy land they have lived on for centuries and ultimately forced into slums. This result shows the ironic duality of growth and advancement: While sought after by the people of Ilmorog (and greater Africa), the Neocolonial Control of Kenya leads only to more strife and poverty once that growth comes. Nyakinyua sees the hazards that come with intrusion on their land, yet no one listens to her as they are distracted by the potential wealth. Their suffering juxtaposes sharply with Inspector Godfrey’s musings about corruption; because he is part of the privileged class, he believes the benefits of this system outweigh the drawbacks. This shows how powerful people perpetuate systems that benefit them, even when they can see the flaws.
Throughout Part 4, Munira’s obsession with Wanja continues to grow, the climax reveals that this led him to start the fire. Munira’s relationships with women consistently show that he views them as objects rather than individuals, and the fire symbolizes the destructive consequences of misogyny. While Munira objectifies Wanja in earlier chapters, calling her a “prostitute,” multiple details in Part 4 reinforce his characterization as a sexist: He views Wanja’s financial success as a “five-year hell at [her] feet” (320), and his relationship with Lillian ends violence. Notably, while he is imprisoned for the fire, his wife reappears, highlighting the irony in his obsession with Wanja while he has a faithful wife already. His descent into obsession comes to a climax when he feels called to “save” Karega by burning down Wanja’s brothel and, perhaps, killing her as well. Despite harming his friends and killing community members, this final act of destruction makes Munira feel as though he has finally shed his status as an outsider and made a stand for Karega, Ilmorog, and God. Like Reverend Brown who contorts scripture to indulge his worst impulses, Munira uses Christianity to disguise the cruelty and malice in his actions, showing how colonialism and neocolonialism rely on distorted versions of religion to perpetuate oppression.
Karega and Wanja have different opinions on how to handle oppression, which further explores the theme of neocolonial control in Africa. Wanja realizes that she has tools at her disposal—her body and sex—that she can use to enact revenge on the men who harm her. While this is effective—Kimeria is dead by the end of the novel—Karega counters that this method prioritizes her survival and success over the collective. She is not concerned with who the enemy is or how to improve the lives of everyone, which is ultimately in line with the effects of neocolonialism and oppression. In direct contrast, Karega concerns himself with collective action that improves the lives of all victims of oppression. He considers her view but decides that hers is a “static vision” that “could only lead to despair and self- or mutual annihilation. For what was the point of a world in which one could only be clean by wiping his dirt […] on others?” (360). In his lowest moments in jail, Karega considers adopting this pessimistic worldview, feeling hopeless about the possibility of change. However, this is contrasted with optimism at the very end of the text when he hears from Akinyi that the strikes are continuing and succeeding. With this, Ngũgĩ underlines the importance of radical optimism and hope as necessary tools for overcoming oppression.
By Ngũgĩ wa Thiong'o
African American Literature
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African Literature
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Challenging Authority
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Class
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Class
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Colonialism & Postcolonialism
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Colonialism Unit
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Education
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Nation & Nationalism
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Power
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