And at last the locusts did descend. They settled on every tree and on every blade of grass. . . .
Ikemefuna stays with Okonkwo’s family for three years. He seems to have “kindled a new fire” in Nwoye, who, much to Okonkwo’s pleasure, becomes more masculine in his attitude. Okonkwo knows that his son’s development is a result of Ikemefuna’s influence. He frequently invites the two into his obi to listen to violent, masculine stories. Although Nwoye misses his mother’s stories, he knows that he pleases his father when he expresses disdain for women and their concerns.
To the village’s surprise, locusts descend upon Umuofia. They come once in a generation and will return every year for seven years before disappearing for another lifetime. The village excitedly collects them because they are good to eat when cooked. Ogbuefi Ezeudu pays Okonkwo a visit, but he will not enter the hut to share the meal. Outside, he informs Okonkwo in private that the Oracle has decreed that Ikemefuna must be killed. He tells Okonkwo not to take part in the boy’s death, as Ikemefuna calls him “father.” Okonkwo lies to Ikemefuna, telling him that he will be returning to his home village. Nwoye bursts into tears.
During the long walk home with the men of Umuofia, Ikemefuna thinks about seeing his mother. After hours of walking, a man attacks him with a machete. Ikemefuna cries to Okonkwo for help. Okonkwo doesn’t wish to look weak, so he cuts the boy down. When Okonkwo returns home, Nwoye intuits that his friend is dead. Something breaks inside him for the second time in his life; the first time was when he heard an infant crying in the Evil Forest, where newborn twins are left to die.
Okonkwo sinks into a depression. He feels weak, and he cannot sleep or eat. When Ezinma brings him his evening meal three days later, she tells him that he must finish everything. He repeatedly wishes that she were a boy, and he berates himself for acting like a “shivering old woman.” He visits his friend Obierika and congratulates Maduka on his successful wrestling. Obierika, in turn, requests that Okonkwo stay when his daughter’s suitor arrives to determine a bride-price. Okonkwo complains to Obierika that his sons are not manly enough and says that he would be happier if Ezinma were a boy because she has “the right spirit.” He and Obierika then argue over whether it was right of Okonkwo to partake in Ikemefuna’s death.
Okonkwo begins to feel revived a bit. He decides that his unhappiness was a product of his idleness—if Ikemefuna had been murdered at a busier time of the year, he, Okonkwo, would have been completely undisturbed. Someone arrives to report the death of the oldest man in a neighboring village. Strangely, the old man’s wife died shortly thereafter. Okonkwo questions the man’s reputed strength once he learns how attached he had been to his wife.
Okonkwo sits with Obierika while Obierika bargains his daughter’s bride-price with the family of her suitor. Afterward, Obierika and his future son-in-law’s relatives talk about the differing customs in other villages. They discuss the practice of, and skill at, tapping palm trees for palm-wine. Obierika talks about hearing stories of men with skin as white as chalk. Another man, Machi, pipes in that such a man passes through the village frequently and that his name is Amadi. Those who know Amadi, a leper, laugh—the polite term for leprosy is “the white skin.”
Okonkwo disobeys the authority and advice of a clan elder in killing Ikemefuna. His actions are too close to killing a kinsman, which is a grave sin in Igbo culture. Okonkwo is so afraid of looking weak that he is willing to come close to violating tribal law in order to prove otherwise. No one would have thought that Okonkwo was weak if he had stayed in the village. In fact, Obierika’s opinion on the matter suggests that doing so would have been considered the more appropriate action. Instead, Okonkwo’s actions seriously damage both his relationship with Nwoye and Nwoye’s allegiance to Igbo society.
Nwoye shows promise because he voices chauvinist opinions, but his comments are really aimed at Okonkwo. In fact, Nwoye loves women’s stories and is pleased when his mother or Okonkwo’s other wives ask him to do things for them. He also seeks comfort in his mother’s hut after Ikemefuna’s death. Nwoye’s questioning of Ikemefuna’s death and of the practice of throwing away newborn twins is understandable: Obierika, too, frequently questions tradition. In fact, Obierika refused to accompany the other men to kill Ikemefuna, and Okonkwo points out that Obierika seems to question the Oracle. Obierika also has reservations about the village’s practice of tapping trees. Okonkwo, on the other hand, accepts all of his clan’s laws and traditions unquestioningly.
Interestingly, Obierika’s manliness is never questioned. The fact that Obierika is skeptical of some Igbo practices makes us regard Nwoye’s skepticism in a different light. We understand that, in Umuofia, manhood does not require the denigration of women. Like Nwoye, Ikemefuna is not close to his biological father. Rather, his primary emotional attachments to his natal village are to his mother and little sister.
Although he is not misogynistic like Okonkwo, Ikemefuna is the perfect clansman. He eagerly takes part in the community celebrations and integrates himself into Okonkwo’s family. Okonkwo and Ikemefuna love one another as father and son, and Ikemefuna is a good older brother to Nwoye. Most important, he is protective rather than critical. He does not allow Nwoye and his brothers to tell their mother that Obiageli broke her water pot when she was showing off—he does not want her to be punished. Ikemefuna illustrates that manliness does not preclude gentleness and affection.
In calling himself a “shivering old woman,” Okonkwo associates weakness with femininity. Although he denigrates his emotional attachment to Ikemefuna, he seeks comfort in his affectionate friendship with Obierika. Ezinma is likewise a source of great comfort to him. Because she understands him, she does not address his sorrow directly; rather, she urges him to eat. For all of Okonkwo’s chauvinism, Ezinma is his favorite child. Okonkwo’s frequently voiced desire that Ezinma were a boy seems to suggest that he secretly desires affectionate attachment with his actual sons, although he avoids admitting as much because he fears affection as a weakness. It is interesting to note that Okonkwo doesn’t wish that Ezinma were a boy because she exhibits desirable masculine traits; rather, it is their bond of sympathy and understanding that he values.