Image behind African Culture

In spite of the fact that there is character advancement in Things Fall Apart, each character feels increasingly like an image, a bit of something instead of an entire individual. The principle characters in the novel are really the two tribes — Ibo and European, and every individual speaks to at least one character attributes of their specific culture. Indeed, even the individual divine beings are incorporated as parts of the deliberately drawn pictures of the two societies. In the film, Chinua Achebe: Africa’s voice, Achebe says, ‘I am not criticizing the culture, I am presenting a portrait of a culture.

At the point when Christian evangelists initially touch base in Mbanta, the Ibo town of Okonkwo’s mom where he and his family are riding out his multiyear expulsion from his own town, they request a real estate parcel to assemble a congregation. Chuckling behind their backs, the townspeople offer the Europeans a spot in the Evil Forest, thinking therefore to before long be freed of them.

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The residents giggle much more when the Europeans acknowledge the offer happily and continue to construct their congregation in a spot where no local could ever consider remaining a moment longer than would normally be appropriate, not to mention assembling anything. The Evil Forest is where the Ibo dump their cursed things, a position of feared noxious spirits. “The inhabitants of Mbanta expected them all to be dead within four days. The first day passed and the second and third and fourth, and none of them died.

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Everyone was puzzled. And then it became known that the white man’s fetish had unbelievable power. It was said that he wore glasses on his eyes so that he could see and talk to evil spirits. Not long after, he won his first three converts” (Achebe 149). At the point when still nobody has kicked the bucket in the Evil Forest following twenty-eight days, which the Ibo individuals accept to be as far as possible for the tolerance of their divine beings, the Christians win significantly more proselytes. Additionally, intrigued is Okonkwo’s oldest child, Nwoye, whom Okonkwo loathes for being excessively delicate and unmanly. “One morning Okonkwo’s cousin, Amikwu, was passing by the church on his way from the neighboring village, when he saw Nwoye among the Christians. He was greatly surprised, and when he got home he went straight to Okonkwo’s hut and told him what he had seen” (Achebe 150). The clan has a position of individuals who are committed to the divine beings and thought about unthinkable. These individuals are called osu, and can’t blend with the others by any stretch of the imagination. The osu are required to leave their hair whole, uncombed and unwashed — as a characteristic of their station. Since the congregation is as yet standing despite the fact that implicit the Evil Forest, and on the grounds that the pastor has been protecting newborn child twins that the clan additionally think about forbidden and have the act of relinquishing in that woods, the osu start to think they also may be acknowledged by this congregation. One Sunday a couple of them appear for administrations. Toward the finish of the administration the recently changed over Ibo clans people need to push the osu away however the Christian clergyman, Mr. Kiaga, stops them. “Before God,” he said, “there is no slave or free. We are all children of God and we must receive these our brothers” (Achebe 156). One of the believers takes steps to return to the family if Mr. Kiaga gives the untouchables access to the congregation. Mr. Kiaga won’t down and the man does to be sure return to his old divine beings. Whenever Mr. Kiaga tells the osu that they should shave off that chaos of hair on the off chance that they need to join the congregation, the pariahs are apprehensive, supposing they will kick the bucket. Be that as it may, Mr. Kiaga says, “You fear that you will die. Why should that be? How are you different from other men who shave their hair? The same God created you and them. The heathen say you will die if you do this or that, and you are afraid. They also said I would die if I built my church on this ground. Am I dead? They said I would die if I took care of twins. I am still alive” (Achebe 157). Since Mr. Kiaga is so certain about himself, and is showing by his own inability to bite the dust that what he lectures must be valid, individuals start to confide in him. Both Nwoye and the osu additionally have valid justification to need to get away from the conviction arrangement of a tribe in which they are looked downward on. At the point when the open door presents itself, they leave, thus the new church is developed with the individuals who had been most disastrous under the old innate ways.

Generally, the ones who changed over were given employments and instruction under the British framework. They turned into the new pioneers, the new prosperous, the new renowned, as Chinua Achebe himself, whose guardians had changed over to Christianity before he was conceived and who worked intimately with the British, consequently empowering Achebe to be instructed in European schools (Norton Vol. E, 824– 827). The awesome thing about Chinua Achebe is that he didn’t flee from his own way of life. He utilized his European instruction to enable him to expound on Nigeria, to enable the world to comprehend, to connect the two societies by giving his kin a voice in the bigger world. ‘Throughout the years, Achebe got many privileged doctorates and a few worldwide scholarly honors. He was a privileged individual from the American Academy and Institute of Arts and Letters, and his work was converted into in excess of 40 dialects. In 1994, he fled to Europe from the severe Nigerian routine that took steps to imprison him. Be that as it may, he later came back to Nigeria to fill in as leader of the town association of his local town of Ogidi, regarded all things considered on account of his devotion to his precursors’ fantasies and legends. In mid 1999, he was designated as a generosity envoy for the U.N. Populace Fund (UNFPA), which works for family arranging and regenerative wellbeing around the globe’ (Encyclopedia of World Biography).

While Mr. Kiaga was caught up with exposing the Ibo inborn divine beings and subsequently decreasing their capacity and esteem according to the faction, Okonkwo was doing all that he could to safeguard the old framework. He starts to beat Nwoye after he hears that his child has been seen among the Christians. Nwoye may have been murdered notwithstanding the intercession of Okonkwo’s maternal uncle, Uchendu, who yells, ‘Leave that kid immediately! Is it accurate to say that you are mad’ (152)? Okonkwo had just slaughtered his stepson, Ikemefuna, and later thought twice about it. He had been ousted from his town for a long time after he accidently killed another kid. Is it accurate to say that he was going to now murder a third kid, his very own child? That would be frenzy, he’d be demolished. Okonkwo stops the beating and Nwoye leaves his dad’s compound and stays away for the indefinite future. Since now Nwoye has an option, a spot to go. Thus, do other oppressed and untouchable individuals from the clan, similar to the osu. The general population who profit by the norm will battle to keep the power structure set up. The general population who are oppressed under that control structure will escape when there is somewhere else to go. We saw this likewise in Frederick Douglass’ journal, Narrative of the Life of Frederick Douglass. For whatever length of time that slaves trusted they were lesser creatures, they were anything but difficult to keep subjugated. Consequently, the slave-holding ‘religion,’ as Douglass calls it, precluded slaves from figuring out how to peruse. It was in actuality figuring out how to peruse that liberated Frederick Douglass to consider himself an individual, much the same as some other individual. What’s more, for what reason would it be advisable for one to individual be free while another is subjugated in the event that they are rises to? This is Mr. Kiaga’s point, and it was Frederick Douglass’ ticket northward. Since there was a spot to go, an elective method to live, and in light of the fact that he came to trust he really merited opportunity, Frederick Douglass made a keep running for it. In these cases, the wanderers were motivated to expect that they would bite the dust on the off chance that they attempted to get away from the old framework. Be that as it may, the peril was not from ‘the divine beings,’ who had been exposed in the brains of these wanderers, yet from the general population who were battling to keep the old conviction framework (and their very own high status inside it) set up. These words, composed by Frederick Douglass, could likewise represent Nwoye and the osu. Chinua Achebe inferred the title of his novel, Things Fall Apart, from a line in W.B. Yeats’ lyric, The Second Coming. Achebe starts his story with this engraving from the poem:

“Turning and turning in the widening gyre

The falcon cannot hear the falconer,

Things fall apart the center cannot hold

Mere anarchy is loosed upon the world” (Achebe, front-matter).

The picture of the bird of prey and the falconer is like the picture of the canine and the ace in the first discourse by Okonkwo’s senior. Things self-destruct when the oppressed never again comply with the ace. At the point when Frederick Douglass figures out how to scrutinize the foundation of subjection, he picks up the fearlessness to defy his lord. At the point when the osu of Mbanta hear Mr. Kiaga state that under his god all are equivalent, they are liberated to venture out of their old societal position as pariahs gave to an innate god.

Human big name, just as human beliefs, and even the divine beings which have esteem in a general public, are on the whole reliant upon the great conclusion of the general population to look after status, and these famous people, these standards, and these divine beings can be all of a sudden thrown away when popular feeling shifts. Okonkwo, the renown hungry Ibo strongman around whom Chinua Achebe assembles his depiction of the Ibo clan in Things Fall Apart, takes his own life in a show of protection from changes he can’t control. Okonkwo hangs himself to show his disdain both for the hesitance of his own kin to battle for past times worth remembering, just as for the British trespassers and their arrangement of supposed ‘equity.’ His child, Nwoye, a gentler individual, and an individual with almost no distinction, leaves his dad and his clan to unite with the evangelists. The adaptability important to grasp change regularly rises up out of the oppressed in the public arena, the individuals who have less to lose and more to pick up by surrendering the present state of affairs. Any individual who can relinquish the impression of the world they have held previously, just as relinquishing the self-idea that was encouraged inside that perspective, turns out to be allowed to grasp another vision.


  1. Achebe, Chinua. Things Fall Apart. New York: Random House, 1994.
  2. Beausang, Chris. Chinua Achebe’s ‘Things Fall Apart’ and William Butler Yeats’ ‘The Second Coming’., April 18, 2017
  3. Achebe, Chinua. Encyclopedia of World Biography, Online ed. Detroit: Gale, 2010. Database: MC Library Catalog.
  4. Chinua Achebe: Africa’s Voice/Films for the Humanities and Sciences. New York: Films Media Group, 2005. Database: MC Library Catalog.
  5. Douglass, Frederick: “Narrative of the Life of Frederick Douglass, An American Slave.” Norton Anthology of World Literature, Volume E. Ed. Martin Pulchner. New York: Norton, 2012. 236–293.

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Image behind African Culture. (2021, Feb 10). Retrieved from

Image behind African Culture

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