How do you think we can fight when our own brothers have turned against us?
Okonkwo has planned since his first year in exile to rebuild his compound on a larger scale. He also wants to take two more wives and get titles for his sons. He has managed to get over Nwoye’s disgraceful departure, but he still regrets that Ezinma is a girl. He asked that she wait to marry in Umuofia, after his exile, to which she consented. She even persuaded her sister, Obiageli, to do the same. Okonkwo hopes to attract interest when he returns with two beautiful, marriageable daughters.
However, Umuofia is much changed after seven years. The church has grown in strength and the white men subject the villagers to their judicial system and rules of government. They are harsh and arrogant, and Okonkwo cannot believe that his clan has not driven the white men and their church out. Sorrowfully, Obierika explains that the church has weakened the ties of kinship and that it is too late to drive the white men out. Many of the clansmen are now on the white man’s side.
Okonkwo observes that the white man is very shrewd because he came in peace and appeared to have only benevolent interests in the Africans, who thus permitted him to stay. They discuss the story of Aneto, who was hanged by the government after he killed a man with whom he had a dispute. Aneto had been unsatisfied with the new court’s ruling on the dispute because it ignored custom. Obierika and Okonkwo conclude their discussion on a fatalistic note, sitting in silence together.
Many people of Umuofia are not entirely unhappy with the white men’s influence on their community. They have set up trading posts, and money is flowing into the village. Mr. Brown, the white missionary, restrains his flock from antagonizing the clan. He and Akunna, one of the clan’s leaders, meet often to debate and discuss their respective religious views. Akunna explains that the clan also has just one god, Chukwu, who created the world and the other gods. Mr. Brown replies that there are no other gods. He points to a carving and states that it is not a god but a piece of wood. Akunna agrees that it is a piece of wood, but wood created by Chukwu. Neither converts the other, but each leaves with a greater understanding of the other’s faith.
Mr. Brown builds a hospital and a school. He begs the villagers to send their children to school and warns them that if they do not, strangers who can read and write will come to rule them. His arguments are fairly effective and his hospital wins praise for its treatments. When Okonkwo first returns to Umuofia, Mr. Brown goes to tell him that Nwoye is in a training college for teachers. Okonkwo chases him away with threats of violence. Not long afterward, Mr. Brown’s health begins to fail, and, sad, he leaves his flock.
Okonkwo’s daughters attract many suitors, but to his grave disappointment, his clan takes no particular interest in his return. The ozo initiation ceremony occurs only once in three years, meaning that he must wait two years to initiate his sons. He deeply regrets the changes in his once warlike people.
Okonkwo’s status as a warrior and farmer and his clan’s perception of him have changed since his exile. His increasing loss of power and prestige brings him great anxiety. Any remaining doubt that Okonkwo is slightly crazy is quelled when we learn that he has been fantasizing about, and seriously planning for, his triumphant return to his village since his departure. Okonkwo has great expectations for himself—in Chapter 20 we are told that, “he saw himself taking the highest title of the land.”
Although Okonkwo still wishes that Ezinma were a boy, she remains a comfort to him throughout his troubles. Ironically, she best understands the dilemma of compromised manhood that her father faces. She sees how important her marriage is to Okonkwo’s position in the community, and she has considerable influence over her sister, who quickly agrees to postpone her marriage as well. After Nwoye’s departure, Okonkwo shows no sign of changing his practice of lecturing his sons about the rash and violent nature of true masculinity, showing his continued refusal to accept the fact that aggressiveness and pensiveness are not gender-defined, mutually exclusive traits.
Already having dealt with the missionaries in Mbanta, Okonkwo is now forced to deal with them in his own village. However, Mr. Brown, their leader, is far more enlightened than the average white colonist. Although he doesn’t really understand Igbo beliefs, he is capable of respecting them, and he does not want his flock to antagonize the clan. In a rare occurrence of cross-cultural understanding, he seems to share the clan’s value of peaceful, harmonious relations, and he debates religion with Akunna without insults or violence. His influence is largely benevolent, and Achebe uses Mr. Brown as a foil for the missionary who eventually takes his place, the more radical Reverend Smith.
Nevertheless, it is difficult to view colonialism in a tremendously positive light: suddenly the Igbo must relate to the colonial government on European terms. The story of Abame and the discussion of the new judicial system show how different the European frame of reference is from that of the
At the end of Chapter 20, Obierika points out that there is no way that the white man will be able to understand Umuofia’s customs without understanding its language. This idea mirrors one of Achebe’s purposes in writing