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Chinua AchebeA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Things Fall Apart uses Okonkwo’s failed relationship with Unoka as a kind of origin story: a failed father leads to a harshly determined son. Okonkwo works to “wash his hands” of his father so that he can “eat with kings,” separating himself and working from his first, loaned seed-yams to achieve standing among Umuofia’s leaders (8). It is important to Okonkwo to be a “good” father because his father was not. For Okonkwo, “good” means showing “a heavy hand,” treating sons just as harshly, or perhaps more harshly, than the others he encounters (28).
The clan elders’ greatest reason for fear is that “a man can now leave his father and brothers” (167). The offense of breaking a father-son relationship—even broken ones, like Okonkwo’s with Unoka or Nwoye—opens the clan to “madness,” “like a hunter’s dog” who has suddenly “[turned] on its master” (167). A father is a man’s connection to his ancestors, for they become ancestors one day. This loss of hierarchy and lineage resonates with the arrival of the white colonizers, who in their paternalism toward the Ibo, become the community’s new fathers. Things Fall Apart demonstrates how this unnatural, reconstructed lineage that replaces one set of traditions and beliefs with another for the sake of gaining power is not sustainable and can only end in grief and violence.
Fathers (and mothers) speak in proverbs, passing on the wisdom of prior generations. Men’s bodies embody the spirits of the ancestors, bringing justice to the tribe. This system educates the youth; within the family, storytelling teaches children both to speak as their elders do and to envision the world in the same way. Fatherhood, particularly, connects men to the past generations, keeping the vital kinship bonds alive, and parenthood raises children to value these systems. Nwoye’s abandonment of the relationship points to Okonkwo’s failure as a father, but also to the general failure of the system of fatherhood to protect the generations.
For Okonkwo, the most difficult part of returning from exile is the realization that “the warlike men of Umuofia” have “unaccountably become soft like women” (183). Okonkwo’s greatest insult to other men, and to his own son, is to call them women; part of his childhood disdain for his father comes from the ease with which other men could refer to him as a woman. Though Okonkwo has use for women as wives and mothers, and though he comes to appreciate the idea of motherhood in Mbanta, for him, acting as a man is the most important step to earning honor. Without men, a village will fall apart.
Manhood is also exclusive among the Ibo and brings with it many privileges. Men hold wealth, and men’s crops, yams, are the ones that earn the family money. With that money, men can procure multiple wives and strategic positions. Men’s voices bring the community together; the community’s elders are all men. Men also have special access to their ancestors, acting as the village’s egwugwus. No woman can ever see the inside of the egwugwu house, and “no woman ever did,” thereby heightening the mystery for women and putting more power in men’s hands (88).
However, some women do hold special power. Chielo, the priestess of Agbala, commands respect and obedience from all she appears to. Ekwefi and Ezinma have power as beautiful women, even if that power is largely a tool for men. (Ezinma’s marriage is an example of Okonkwo’s strategic use of his daughter.) Women and mothers have power in their perseverance and love, too, as Okonkwo learns in Mbanto. Achebe’s text depicts gendered qualities and hierarchies in Ibo society, and while Okonkwo’s views on the importance of manhood are conclusive, Achebe’s portrait does not wholeheartedly agree with his assessment of the importance of gender.
Every character in Things Fall Apart is connected to a religious or spiritual tradition. Those traditions connect inextricably to the political and strategic setup of both Ibo and European societies, as the villagers of Umuofia learn once the missionaries settle permanently in the village. Both Christianity and Ibo traditions rely on concepts of storytelling and mystery. Conflict rises to its crux when European missionaries will not “go back to [their] house” to “worship the gods and spirits of [their] fathers” (190).
The residents of Umuofia come to believe in the power of the white man’s religion when the missionaries build their church in the Evil Forest. For the Ibo, physical objects invested with divine power become “fetishes”; they believe the church building must be a fetish invested with strong power, strong enough to fight against the curse placed upon the Evil Forest (141). The missionaries’ ability to build the church there and survive wins over many believers, but for most in the village, it is merely the start of an opposition between the two religions. The survival of the church casts into doubt whether “the gods [are] still able to fight their own battles” (169).
But adherents to both Ibo and European religious traditions struggle to find the correct balance between human and divine power. Christian power turns to secular authorities to solve disputes in times of trouble; Umuofia’s elders act before consulting the gods to save their own. When the divine embodies physical spaces and bodies on earth, it becomes difficult to decide whether gods or men make the final decision. Okonkwo’s case shows that the will of a man can cut short what the divine “should” enact—in this case, death. It is difficult to discern whether human action leads to divine curse or vice versa within these communities of believers.
By Chinua Achebe