Things Fall Apart Summary: The Tragic Rise and Fall of a Culture

Chinua Achebe’s Things Fall Apart is one of the most authentic stories ever written about life in Nigeria during the late 1800s and early 1900s. Even though it was first published in 1958, two years before Nigeria gained independence, it remains incredibly popular. In the United States alone, thousands of copies are sold every year, and millions have been sold worldwide, translated into many languages.

The book has been turned into stage plays, radio shows, and TV programs. Teachers in high schools, colleges, and even graduate programs use it in classes on history, social studies, literature, and anthropology.

The title of the novel comes from a line in the poem The Second Coming by W. B. Yeats, an Irish poet and playwright:

“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.”

In this poem, Yeats paints a dark picture of a world falling into chaos because of some deep flaw in humanity. Achebe uses this idea in Things Fall Apart to show what happened to the Igbo society in Nigeria when British colonization began. The community of Umuofia, in the novel, was already struggling with its own internal issues. These problems made it hard for the Igbo people to resist the arrival of the British, who brought a new religion, new businesses, and a new government system.

In The Second Coming, Yeats describes an anti-Christ figure leading the world into destruction. Similarly, in Things Fall Apart, the arrival of foreign forces, with their new religion and government, causes the traditional world of Umuofia to fall apart, piece by piece. As the British take control, the Igbo society struggles to survive, showing how deeply colonialism disrupted their way of life.

In ‘Things Fall Apart: The Tragic Rise and Fall of a Culture,’ Chinua Achebe portrays the profound impact of colonialism on traditional African society.

Detailed Summary:

Part 1:

Chapter 1: Okonkwo’s Rise and Family Life

Set around the end of the 19th century, the novel begins by focusing on Okonkwo, the main character. He is a respected leader in the Igbo community of Umuofia, located in eastern Nigeria. At just eighteen years old, Okonkwo becomes famous for being the strongest wrestler in nine villages and beyond. He defeats Amalinze the Cat, a wrestler who had remained unbeaten for seven years.

This victory earned him a strong reputation throughout the nine villages of Umuofia. Okonkwo’s fame keeps growing as he gets older. Over the years, he marries several wives and has children. However, Okonkwo has a quick temper and easily loses patience, especially with people who are not successful, like his father. When he gets angry, he often uses his fists instead of words, as he struggles to express himself calmly.

Okonkwo’s father, Unoka, passed away ten years earlier. Unoka was known for being lazy and irresponsible, which made him a constant embarrassment to Okonkwo. Even though Unoka had a family to take care of, he often borrowed money but wasted it on palm-wine and parties with his neighbors. As a result, his family was left struggling with barely enough food to eat. He owed money to many people in the village and never managed to pay back his debts.

Unlike Okonkwo, Unoka loved music and was known for playing the flute with other musicians in the village, especially after the harvest. He enjoyed a carefree lifestyle in his youth, going from market to market to play music and feast. However, as an adult, Unoka was seen as a failure, and his family barely had enough to eat. Even though people laughed at him and refused to lend him more money, Unoka somehow always found a way to borrow more, increasing his debts.

One day, a neighbor named Okoye visits Unoka, bringing his goatskin mat to sit on. Unoka takes out a kola nut, a traditional gesture of hospitality, for his guest. The two men spend some time talking about health, harvests, and war. When the topic of war comes up, Unoka feels uncomfortable, as he dislikes war, so he shifts the conversation to music instead. Finally, Okoye tells Unoka why he came to visit—he wants to collect the debt of 200 cowries that Unoka owes him.

Okoye speaks using proverbs, which the narrator describes as “the palm-oil with which words are eaten,” meaning they help to smoothen conversations. Once Unoka understands that Okoye is asking for repayment, he bursts into laughter. He shows Okoye the chalk lines on his wall that represent all his debts and says he will pay his larger debts first. Okoye, frustrated, rolls up his goatskin mat and leaves without his money.

When Unoka died, he had not earned any titles and was still deep in debt. Okonkwo feels ashamed of his father and works hard to build his own reputation. He becomes famous as the best wrestler in nine villages and a successful farmer.

Okonkwo has three wives, two barns full of yams, and has earned two titles, which makes him one of the most respected men in the community. Because of his status, Okonkwo is asked to take care of Ikemefuna, a young boy who is given to the village of Umuofia by a neighboring village to prevent war. Unfortunately, Ikemefuna’s fate is sealed, and he is later sacrificed by the village.

Through ‘Things Fall Apart: The Tragic Rise and Fall of a Culture,’ readers gain insight into the complexities and consequences of cultural change in Nigeria.

Chapter 2: The War Against the Amalinze Cat

One night, as Okonkwo is getting ready for bed, he hears the town crier’s drum. The crier is calling all the men of Umuofia to meet at the marketplace the next morning. Okonkwo senses that something serious is happening and wonders if it might be about a war with another clan. He recalls his past bravery in battles, including bringing home his fifth enemy’s head from the last war.

When morning comes, the marketplace is packed with people. Ogbuefi Ezeugo, a respected elder, shouts “Umuofia kwenu” four times to get everyone’s attention and quiet the crowd. He repeats it a fifth time before explaining that the people of Mbaino have killed a woman from Umuofia, who was the wife of Ogbuefi Udo. The crowd gets very angry, and they decide that Mbaino must either go to war or give Umuofia a young man and a virgin as compensation.

Umuofia is feared by its neighbors because of its power and magic. The clan only goes to war if their Oracle (the place where, or medium by which, the deities are consulted; here, the Oracle of the Hills and the Caves) agrees. Okonkwo is sent to Mbaino to negotiate, and after two days, he returns with a 15-year-old boy and a virgin from Mbaino. The boy’s name is Ikemefuna. The narrator tells us that Ikemefuna’s story will be remembered in Umuofia for a long time.

The elders of Umuofia decide that the girl will go to Ogbuefi Udo to replace his murdered wife. They decide that Ikemefuna will live with Okonkwo until they decide what to do with him. So, for the next three years, Ikemefuna lives in Okonkwo’s household.

Okonkwo is very strict with his family and has a bad temper. He makes everyone in his household fear him. The narrator suggests that Okonkwo isn’t cruel, but he is deeply afraid of failing and appearing weak. Okonkwo remembers a time when a friend called his father agbala, which means both a woman and a man with no titles. From then on, Okonkwo vowed to hate everything his father loved, including gentleness and idleness.

Chapter 3: Ikemefuna’s Arrival and Integration

In Chapter 3 of Things Fall Apart, we learn more about Okonkwo’s past and what shaped his character. This chapter helps us understand why Okonkwo is so driven and harsh.

The first story from Okonkwo’s past tells us about his father, Unoka. Unoka was known for his poor farming skills and constant bad harvests. He once went to the Oracle of the Hills and Caves to find out why his crops always failed. The priestess, Chika, told him bluntly that he hadn’t offended the gods but that he was lazy and used poor land. She advised him to “work like a man.”

Unoka’s misfortune followed him to his death. He died of a disease that the earth goddess, Ani, found unacceptable, so he couldn’t be buried properly. Instead, he was taken to the Evil Forest to decay, adding to Okonkwo’s shame.

The second story from Okonkwo’s past shows his determination to succeed despite his father’s failures. Okonkwo did not inherit any wealth or titles from Unoka. Instead, he had to start from scratch. He wanted to grow yams, which are considered a manly crop, and he sought help from Nwakibie, a wealthy man with many barns and wives. Okonkwo approached Nwakibie with respect, and after some conversation, Nwakibie gave him more seed-yams than he had hoped for.

However, that year turned out to be the worst for farming. The land faced both a severe drought and then heavy rains, which ruined many crops. Despite Okonkwo’s hard work, his harvest was poor. This disaster was so severe that one man even hanged himself because of the crop failure. Despite the hardships, Okonkwo’s strong will helped him survive, and he vowed that he would overcome any challenge.

Chapter 4: The Feast of the New Yam and Cultural Tensions

In this part of Things Fall Apart, Okonkwo’s character and actions reveal much about his personality and relationships.

Okonkwo is known for his strict and often harsh treatment of others, especially those he views as less successful. For instance, during a meeting to plan the next ancestral feast, Okonkwo dismisses Osugo, a man without titles, by saying the meeting is “for men.” When others support Osugo, Okonkwo reluctantly apologizes. This behavior illustrates Okonkwo’s belief in strict adherence to masculine ideals and his impatience with those who don’t meet his standards.

Despite his tough exterior, Okonkwo’s achievements are notable. He is respected in the clan and is chosen to deliver a war ultimatum to an enemy village. The enemy treats him with great respect during the negotiations. Additionally, Okonkwo is selected to care for Ikemefuna, a boy who will stay with him until the clan decides his fate. Ikemefuna’s arrival at Okonkwo’s home is significant, as he remains there for three years, growing close to Okonkwo’s family.

Ikemefuna initially struggles with his new life. He misses his family, refuses to eat, and even tries to run away. Okonkwo, who is determined not to show any softness, threatens him to ensure he eats, but Ikemefuna falls ill for twelve days. During his recovery, he gradually becomes more comfortable and less fearful.

As time goes on, Ikemefuna becomes well-liked in Okonkwo’s household, especially by Nwoye, Okonkwo’s son. Ikemefuna shows his skills by making useful items like flutes and traps. Even though Okonkwo secretly grows fond of Ikemefuna, he keeps his affection hidden, believing that showing warmth is a sign of weakness. He still includes Ikemefuna in important events, such as meetings and feasts, where Ikemefuna helps carry Okonkwo’s belongings and refers to him as “father.”

During the Week of Peace, a sacred time when no one is allowed to speak harshly or engage in violence, Okonkwo breaks tradition. His youngest wife, Ojiugo, goes to a friend’s house and forgets to prepare his meal. When she returns, Okonkwo beats her severely, disregarding the peace rules.

This act is serious because it can endanger the village’s crops. The priest of the earth goddess, Ani, orders Okonkwo to make sacrifices to atone for his actions. Although Okonkwo is privately regretful, he doesn’t openly acknowledge his mistake, leading the village to gossip about his lack of respect for the gods.

After the Week of Peace, Okonkwo begins preparing his seed-yams for planting, a task he undertakes with great care. He allows Ikemefuna and Nwoye to help, but he is critical of their efforts, believing that they need to learn the proper way to prepare yams, a symbol of manliness and success.

As the planting season progresses, Okonkwo’s hard work continues, and Ikemefuna and Nwoye’s bond grows stronger. The rainy season brings a break between planting and harvest, during which the village children, including Nwoye, enjoy listening to stories and playing.

Throughout these events, Okonkwo’s harshness and his struggle with his personal expectations and societal norms are highlighted, as well as the developing relationships within his family.

Chapter 5: The Tragedy of Ezeudu’s Funeral

As the Feast of the New Yam approaches in Umuofia, the village prepares for the celebration that marks the beginning of the harvest season. This festival involves discarding all old yams and thoroughly cleaning all utensils and tools used for preparing and serving yams to ensure they are ready for the new crop.

Relatives and guests from other villages are invited, and Okonkwo invites his wives’ relatives. While the rest of the village eagerly anticipates the festival, Okonkwo dreads the prolonged celebrations and would prefer to focus on his farm work.

During the final stages of preparation, Okonkwo’s repressed anger surfaces when he mistakenly believes someone has damaged one of his banana trees. In reality, the leaves were only cut to wrap food.

Okonkwo’s second wife, Ekwefi, confesses to using the leaves, but Okonkwo reacts by severely beating her to vent his frustrations. He then decides to go hunting with his old and ineffective gun, although he is neither skilled nor experienced in hunting. When Ekwefi comments about “guns that never shot,” Okonkwo angrily aims the gun at her and pulls the trigger, though she is unharmed. He then walks away, leaving the situation unresolved.

Despite Okonkwo’s outbursts, the festival proceeds with joy and excitement. Ekwefi, despite the earlier incident, looks forward to the wrestling matches held on the second day of the festival, a highlight of the event. These wrestling matches, which are fiercely contested between Okonkwo’s village and neighboring villages, remind Ekwefi of the time when Okonkwo won her heart with his wrestling prowess.

The women and children of Okonkwo’s household enthusiastically prepare for the feast. Okonkwo, while he does not show it outwardly, has a special fondness for his daughter Ezinma. Despite his stern demeanor, he acknowledges his affection for her, though he compensates by scolding her twice while she waits on him.

On the morning of the second festival day, Ekwefi and Ezinma prepare a fowl for the feast. Ezinma, curious about her mother’s cooking, asks questions and helps with the preparations. As the festival’s wrestling matches draw near, Ekwefi is particularly excited, recalling how Okonkwo won her heart years ago with his wrestling feats.

In the midst of the festival preparations, Ezinma helps out by bringing live coals for cooking and deals with the aftermath of a broken pot. Despite her occasional troubles, Ikemefuna, who is living with Okonkwo’s family, helps out and quiets the younger children with a look. When Ezinma delivers pottage to Okonkwo, he scolds her for her behavior, but inwardly, he holds a deep affection for her, recognizing her resemblance to her mother.

Chapter 6: The Dispute with Ezeani and the Role of Women

On the second day of the Feast of the New Yam, the entire village gathers at the playing field to enjoy the wrestling matches between Okonkwo’s village and a neighboring village. The festival’s atmosphere is charged with excitement as the preliminary matches feature boys around fifteen or sixteen years old. These early bouts are mostly for entertainment and to build anticipation for the main events. Among the young wrestlers, Maduka, the son of Okonkwo’s friend Obierika, stands out with a swift and impressive victory.

During a break in the wrestling, Ekwefi, Okonkwo’s second wife, engages in a conversation with Chielo, the priestess of the Oracle of the Hills and the Caves. Chielo, who has a special fondness for Ekwefi’s daughter Ezinma, casually discusses Okonkwo’s recent outburst and inquires about Ezinma’s well-being. Chielo affectionately refers to Ezinma as “my daughter” and reassures Ekwefi that children of Ezinma’s age generally have a good chance of surviving past six years old.

As the drumming resumes, signaling the start of the more serious matches, two teams of twelve men each prepare to face off. The crowd eagerly anticipates the final match between the two best fighters from each village. Last year, the final bout between Ikezue and Okafu ended in a draw, with neither wrestler managing to defeat the other.

This year, the match starts with both fighters evenly matched, but the tension escalates as Ikezue makes a crucial error. Okafu seizes the opportunity, defeats Ikezue, and becomes the hero of the day. The crowd jubilantly lifts Okafu in celebration, singing songs to honor his strength and skill.

Chapter 7: Ikemefuna’s Fate and Okonkwo’s Struggle

Ikemefuna, who has been living with Okonkwo’s family for three years, has formed a close bond with Nwoye. The boys have become like brothers, and Nwoye is increasingly influenced by Ikemefuna’s presence. Okonkwo, pleased with Nwoye’s growing masculinity, enjoys telling him and Ikemefuna stories of battle and heroism. Though Nwoye still secretly prefers his mother’s traditional folktales, he pretends to disdain them in order to gain his father’s approval.

One day, as Okonkwo and his sons are working on the compound walls, a swarm of locusts descends upon Umuofia. This event is a rare and welcome treat, and the villagers eagerly catch and roast the locusts.

As Okonkwo and the boys feast on the locusts, Ogbuefi Ezeudu, the oldest man in the village, arrives with troubling news. He informs Okonkwo that the Oracle has decreed that Ikemefuna must be killed as retribution for a murder committed in Mbaino. Although the Oracle has ordered that Okonkwo should not participate in the killing because Ikemefuna calls him “father,” Okonkwo is troubled by this command.

The next morning, Okonkwo tells Ikemefuna that he will be returning to his home in Mbaino. Ikemefuna, who does not believe this news, is comforted by the idea of returning to his family. However, when Nwoye hears about the departure, he is overcome with grief and tears, leading Okonkwo to beat him in frustration.

As Ikemefuna is led away with Okonkwo and other men of the village, he feels reassured by Okonkwo’s presence, thinking of his family and home. But as they reach the edge of the village, the situation takes a dark turn. Okonkwo steps back, and Ikemefuna’s fear resurfaces. One of the men in the group delivers the first blow with a machete. Ikemefuna, desperate and in pain, runs towards Okonkwo, crying out for him. In a moment of fear and to avoid appearing weak, Okonkwo delivers the fatal blow himself.

That evening, when Okonkwo returns home, Nwoye, who has sensed the truth about Ikemefuna’s death, feels a deep inner turmoil. The pain he feels mirrors the sorrow he once experienced upon discovering abandoned twins left to die in the forest, a haunting memory that resurfaces in his grief.

Chapter 8: The Feast of the Locusts and the Role of Superstition

For two days after Ikemefuna’s death, Okonkwo is unable to eat or sleep, consumed by thoughts of the boy he considered a son. On the third day, when his daughter Ezinma brings him the food he requested, Okonkwo wishes that she were a boy. He is troubled by his own reaction to Ikemefuna’s death, feeling that a man with his battle experience should not be so affected by the death of a boy.

Seeking to escape his distress, Okonkwo visits his friend Obierika. He praises Obierika’s son Maduka for his wrestling victory and laments his own son Nwoye’s lack of skill, comparing him unfavorably to his own father, Unoka. To assert his masculinity, Okonkwo questions Obierika about why he did not participate in the killing of Ikemefuna. Obierika explains that he had other responsibilities and disapproves of Okonkwo’s involvement, warning that such actions could anger the Earth and result in divine retribution.

Their conversation is interrupted by the news of the death of Ogbuefi Ndulue, an elder from a neighboring village. Ndulue’s wife has also died, complicating the announcement. The mourners recall how closely Ndulue and his wife were, and Okonkwo and Obierika view this bond as a sign of weakness. They lament the decline in the prestige of the ozo title and discuss the fading traditions.

Feeling somewhat revitalized by the conversation, Okonkwo returns home and later participates in the negotiation of a bride-price for Obierika’s daughter. The negotiations involve the exchange of sticks representing the amount agreed upon. The men then spend the evening feasting, drinking palm-wine, and criticizing the customs of neighboring villages, including the “white men,” whom they compare disparagingly to lepers.

Throughout the evening, they reflect on the differences between their own customs and those of other cultures, including a humorous comparison to a leper named Amadi, highlighting their sense of superiority and disdain for foreign practices.

Chapter 9: The Strength of Tradition and the Role of Fate

After three nights of troubled sleep, Okonkwo finally enjoys a good night’s rest. However, he is abruptly awakened by his wife Ekwefi, who informs him that their daughter Ezinma is dying. Ezinma is Ekwefi’s only surviving child, the light of her life, as all her previous nine children died in infancy. Okonkwo also has a special fondness for Ezinma and often wishes she were a boy due to her spirit and cleverness.

Immediately, Okonkwo gathers leaves, grasses, and barks from the forest to prepare medicine for Ezinma. Despite her young age, Ezinma has survived numerous illnesses, which people attribute to her being an ogbanje—a child believed to be possessed by an evil spirit that causes them to die young and return to their mother’s womb to be reborn. Though Ezinma has lived longer than Ekwefi’s other children, Ekwefi has faith that her daughter will have a long and happy life.

A year prior, a medicine man had unearthed Ezinma’s iyi-uwa, an object linked to the ogbanje world. After Ezinma led the medicine man to the exact spot, he discovered a shiny pebble wrapped in a rag. The discovery was thought to sever Ezinma’s connection to the ogbanje spirit, giving hope that she would no longer fall ill.

With the medicine prepared, Okonkwo administers it to Ezinma, who inhales the steam from the pot and soon falls asleep again, providing some relief to her worried parents.

Chapter 10: The Clash Between Custom and Change

Chapter 10 vividly describes a village public trial held in the village commons. As the sun softens the day’s heat, a large crowd gathers around the village playground, or ilo, where the trial will take place. The elders, seated on their stools, wait for the proceedings to begin, while the other men crowd behind them. Women stand on the edges, observing the event from a respectful distance. Nine stools are set aside for the egwugwu, who are masked representatives of the ancestors. Two groups, one led by Uzowulu and the other by Odukwe, stand ready for the hearing.

The egwugwu, adorned in elaborate costumes, make a grand entrance from their house, creating a sense of solemnity and ritual. Okonkwo’s wives notice that one of the egwugwu has a springy gait reminiscent of Okonkwo’s own, and they also observe that Okonkwo is not among the elders. Despite these observations, they remain silent about the coincidence.

The trial begins with Uzowulu accusing his in-laws of taking his wife, Mgbafo, from his home and demanding the return of her bride-price. Odukwe, Mgbafo’s brother, does not dispute the fact that Mgbafo was taken, but he argues that it was to protect her from Uzowulu’s daily beatings. Odukwe insists that Mgbafo will only return if Uzowulu swears never to beat her again.

The egwugwu retire to deliberate the case. Upon their return, their leader, Evil Forest, announces the verdict. Uzowulu is ordered to bring palm-wine to his in-laws and plead for his wife’s return. Evil Forest also admonishes Uzowulu, stating that fighting with a woman is not a mark of bravery. Odukwe is instructed to accept the wine and allow Mgbafo to return to her husband.

After the resolution of this case, one elder expresses surprise at the importance of such a minor dispute reaching the egwugwu. Another elder explains that Uzowulu would not accept any decision unless it was made by the egwugwu.

The chapter closes as the scene shifts to another case involving a property dispute, signaling the continuation of the village’s legal proceedings.

Chapter 11: The Story of the Turtle and the Hare

As Okonkwo relaxes in his hut after dinner, he listens to the comforting sounds of his family recounting folk tales. Ekwefi is narrating a story about the Tortoise to their daughter, Ezinma, which explains why the Tortoise’s shell is not smooth. When it’s Ezinma’s turn to share a story, the peaceful moment is interrupted by the eerie wail of Chielo, the priestess of Agbala. Chielo enters Okonkwo’s hut and informs him that Agbala demands to see Ezinma. Despite Okonkwo’s pleas for Chielo to return in the morning, she insists on taking Ezinma immediately.

Ezinma, terrified of the priestess, clings to Chielo’s back as they make their way to Agbala’s sacred cave. Seeing her only child in distress, Ekwefi decides to follow them. She chases after Chielo through the dark forest, guided only by the priestess’s chanting.

Ekwefi manages to keep them in sight but remains hidden. Chielo, sensing she is being followed, curses her pursuer. Ekwefi, frightened, falls back and realizes they are heading past Agbala’s cave towards Umuachi, the farthest village. However, Chielo soon turns back and returns to Agbala’s cave.

Ekwefi waits anxiously outside the cave, feeling helpless in her inability to protect her daughter. Her anxiety is compounded when she hears a noise behind her and turns to find Okonkwo standing with a machete. Okonkwo has come to stand guard outside the cave, taking Ekwefi’s place.

Despite her fear, Ekwefi feels a sense of relief and gratitude for Okonkwo’s presence. His silent support brings back memories of how she had left her first husband to be with him, recalling how she had knocked on his door to seek his company and later became his wife.

Another version of the scene describes a similar series of events. On a moonless night, Ekwefi and Ezinma are in their hut, sharing stories. Ekwefi recounts a tale about a cunning Tortoise who deceives birds to enjoy a feast, leading to his shell being cracked. As Ezinma prepares to tell her own story, Chielo arrives with her high-pitched voice, announcing that Agbala requires Ezinma’s presence. Despite Chielo’s command for Ekwefi to stay behind, she decides to follow her daughter.

Ekwefi struggles to keep up with Chielo through the dark forest and becomes increasingly anxious about what she will do if anything happens to Ezinma. When Chielo and Ezinma finally reach Agbala’s cave, Ekwefi vows to rush in if she hears her daughter cry. As she waits, she hears a noise and turns to find Okonkwo, who has come to keep her company. The presence of her husband comforts Ekwefi, and she reflects on their past, remembering how she had chosen him over her previous husband and their early days together.

Chapter 12: The Arrival of the Missionaries and Initial Reactions

After Chielo took Ezinma away, Okonkwo was unable to rest. He made several attempts to locate the cave where his daughter was being taken before finally finding Ekwefi waiting outside. Together, they waited anxiously through the night. When Chielo emerged from Agbala’s cave early in the morning, she ignored Okonkwo and Ekwefi. Instead, she carried the sleeping Ezinma back to her home, with Okonkwo and Ekwefi trailing behind.

The next day, the village is abuzz with preparations for the uri, a significant ritual in Obierika’s daughter’s marriage. During this ceremony, the bride’s suitor presents palm-oil to all members of the bride’s immediate family, her relatives, and her extended kin. The bride’s mother, with the help of other women, is expected to prepare food for the entire village.

Ekwefi, still weary from the previous night’s ordeal, delays her departure to the celebration until Ezinma has eaten breakfast. Meanwhile, Okonkwo’s other wives and children head to Obierika’s compound, with the youngest wife promising to return later to prepare Okonkwo’s afternoon meal.

At Obierika’s compound, preparations for the uri are underway. Obierika is busy slaughtering two goats for the soup and admiring a third goat purchased from a neighboring village as a gift for the in-laws. The men discuss magical medicine from another village that attracts people to the market, helping to rob some of them. As the women cook, they hear a cry announcing that a cow has escaped. Several women leave to round up the cow and return it to its owner, who faces a hefty fine. The women ensure that every available woman participates in this task.

The palm-wine ceremony begins in the afternoon as guests gather to enjoy the first-delivered wine. The new in-laws present Obierika’s family with fifty pots of wine, surpassing Okonkwo’s estimate of thirty pots. The uri festivities continue into the night with much singing and dancing. The bride, holding a rooster, dances with the musicians before joining the celebration. As the event concludes, the bride is taken to her suitor’s family for seven market weeks. Okonkwo makes a generous gift of two roosters to the occasion.

Chapter 13: The Destruction of the Igbo Religious Symbols

In the dead of night, the sounds of a drum and a cannon announce the death of Ezeudu, a highly respected elder and warrior in the village. Okonkwo is troubled as he remembers Ezeudu’s recent warning against participating in the killing of Ikemefuna.

The entire village gathers for the grand funeral ceremony, honoring Ezeudu’s rare achievement of having earned three titles. The ceremony is marked by intense activities: men dance, guns are fired, and there is a frenzy of wailing. The egwugwu spirits, including a one-handed spirit, appear to honor Ezeudu. The noise and excitement reach a peak with the increasing intensity of the festivities.

Suddenly, amidst the chaos, an agonized cry pierces through the noise. The crowd falls silent as Ezeudu’s sixteen-year-old son is discovered dead, a piece of iron from Okonkwo’s gun having pierced his heart. This tragic accident is unprecedented in the history of Umuofia.

Okonkwo’s accidental killing of a clansman is considered a serious crime against the earth goddess. Consequently, he and his family are condemned to exile from Umuofia for seven years. His wives and children, in tears, hurriedly pack their belongings into head loads. Friends assist by moving Okonkwo’s yams to Obierika’s compound for safekeeping.

The following morning, after Okonkwo’s family has left for Mbanta, the village of his mother, a group of men from Ezeudu’s quarter carry out traditional justice. They destroy Okonkwo’s compound, burning his houses, killing his animals, and demolishing his barn. Obierika, while participating in this act of justice, reflects on the harshness of the punishment for an accident. He recalls his own past, particularly the painful memory of abandoning his twin children in the forest due to tribal customs.

Part 2:

Chapter 14: The Role of Obierika and the Effects of Change

Okonkwo arrives in Mbanta to begin his seven-year exile, and his maternal uncle, Uchendu, a respected village elder, warmly welcomes him. Uchendu quickly guesses the reason for Okonkwo’s visit, listens to his story, and takes care of the necessary rituals and offerings. He provides Okonkwo with a plot of land to build a compound and additional land for farming. Uchendu’s five sons each contribute three hundred seed-yams to help Okonkwo start his new farm.

Despite the generous help, Okonkwo finds little joy in his new circumstances. He feels that he is merely “marking time” in Mbanta, unable to find pleasure in the hard work needed to establish a new farm. He laments his interrupted ambitions and blames his chi, or personal god, for his failure to achieve lasting greatness. Uchendu notices Okonkwo’s despair and decides to address it later.

Uchendu’s twenty-seven children gather for an isa-ifi ceremony, a final marriage ritual to determine if the bride of Uchendu’s youngest son has been faithful during their courtship. The ceremony is detailed, showing the importance of this ritual in confirming the bride’s fidelity.

The following day, Uchendu gathers his family, including Okonkwo, and discusses Okonkwo’s feelings of discouragement. Uchendu uses a series of questions to help Okonkwo and others understand why returning to one’s motherland can be a time of solace and support during difficult times. He advises Okonkwo to comfort his family, accept the support of his kinsmen, and prepare for his eventual return to Umuofia. Uchendu emphasizes that even in hardship, like a seven-year exile, there are more severe misfortunes, and it’s crucial to find comfort and support from one’s maternal family.

Chapter 15: The Christians’ Influence and the Split in the Community

During Okonkwo’s second year of exile, his friend Obierika, accompanied by two young men, visits him in Mbanta. After Obierika is introduced to Uchendu, he shares some disturbing news about the village of Abame.

Obierika recounts how a white man arrived in Abame on a bicycle, which the villagers called an “iron horse.” Initially, the villagers were terrified, but some approached and touched his white skin out of curiosity. The village elders consulted their Oracle, who foretold that the white man would bring destruction to their clan and that more white men would come in great numbers, like locusts. The white man, who seemed to utter a word like “Mbaino,” perhaps the name of another village, was killed by the villagers, and his bicycle was tied to a sacred tree.

A few weeks later, three more white men and a group of native followers came to Abame while most of the villagers were working in the fields. After seeing the bicycle on the tree, the group left. However, weeks later, on a market day, a large group of white men returned, surrounded the market, and began shooting. Almost all of the villagers were killed, leaving the village deserted.

Okonkwo and Uchendu agree that the Abame villagers made a grave mistake by killing the white man without understanding who he was. They had heard stories about white men coming with guns and strong drink, taking slaves, but they had never taken these stories seriously.

After their meal, Obierika gives Okonkwo the money he earned from selling some of Okonkwo’s yams and seed-yams. He promises to continue sending the profits until Okonkwo returns to Umuofia or until, as he puts it, “green men [come] to our clan and shoot us.”

Chapter 16: The Death of Ikemefuna and Okonkwo’s Distress

Two years later, Obierika visits Mbanta again, bringing more troubling news. White Christian missionaries have arrived in Umuofia, established a church, and started converting some of the villagers. The clan leaders are displeased but dismiss the converts as efulefu, meaning worthless or weak men who hold no titles and thus lack influence.

Obierika’s main purpose for this visit is to inform Okonkwo that he has seen Nwoye among the missionaries in Umuofia. When Obierika asked Nwoye about his presence there, Nwoye declared that he was “one of them” and even denied Okonkwo as his father, saying, “he is not my father.”

Okonkwo refuses to discuss Nwoye with Obierika. Instead, Obierika learns about the missionaries’ arrival from Nwoye’s mother. Six men, including a white missionary, came to Mbanta, arousing curiosity among the villagers after hearing about the destruction of Abame.

The white man had an Igbo interpreter with a peculiar dialect. He preached about Christianity, introducing a new god who created the world and promised eternal life in his kingdom, replacing the old gods of wood and stone. The white man also mentioned that he and his people would be settling among them and bringing many iron horses, or bicycles.

Despite many questions from the villagers, who were skeptical of the missionary’s claims about their traditional gods, the missionaries began singing a joyful hymn. This music caught the villagers’ attention and made a significant impact.

Okonkwo, dismissing the missionary’s message as nonsense, walked away. However, Nwoye was moved by the new religion, finding its compassion appealing. It offered answers to his doubts about the customs of killing twins and Ikemefuna.

Chapter 17: The Conversion of Nwoye and the Impact on Family

In Chapter 17, the story continues with Nwoye’s conversion to Christianity. The missionaries, who have been staying in the Mbanta marketplace, request land to build a church. The elders agree to give them a plot in the Evil Forest, a place considered cursed because it is where people who died of evil diseases are buried and where the magical objects of medicine men are kept. The elders believe the missionaries will not survive long on this cursed land, thinking their presence will be short-lived.

To everyone’s surprise, the missionaries build their church without any trouble. They endure for twenty-eight days—the maximum time allowed by tradition before the gods should intervene. This defies local beliefs and impresses the villagers, who start to see the missionaries’ magic and power as real. The church quickly gains more followers, including its first female convert, a pregnant woman who had previously abandoned her twins in the forest.

The white missionary eventually leaves for Umuofia, but his interpreter, Mr. Kiaga, stays in Mbanta to manage the new congregation. As the number of converts grows, Nwoye secretly becomes more interested in the new religion and wishes to attend church services, though he fears his father’s reaction if he is discovered.

One day, Okonkwo’s cousin, Amikwu, spots Nwoye at the church and immediately informs Okonkwo. When Nwoye returns home, Okonkwo, furious, confronts him and demands to know where he has been. He starts to beat Nwoye with a heavy stick, but Uchendu intervenes, ordering Okonkwo to stop. Nwoye then leaves and does not come back, moving to Umuofia where he joins the school started by the missionary. He plans to return one day to convert his mother and siblings.

Initially, Okonkwo is enraged by his son’s actions, but he soon decides that Nwoye is not worth his anger. He worries that his other children might also abandon their ancestral customs in favor of the new religion. Reflecting on his situation, Okonkwo feels that he has failed as a father, lamenting that his son, unlike himself, is weak and unmanly. He thinks about his own reputation as a fierce warrior and realizes with bitterness that his once fiery spirit has produced nothing but “cold, impotent ash” in Nwoye.

Chapter 18: The Rebellion Against the Missionaries and the Church

Initially, the Christian church and the clan in Mbanta are largely separated. The villagers believe that the Christians, who live in the feared Evil Forest, will eventually fail. The missionaries even rescue abandoned twins, which further alienates them from the clan.

At one point, three converts declare that the traditional gods are dead and that they are ready to burn the village’s sacred shrines. This declaration infuriates the villagers, who respond by beating the converts severely. After this incident, interactions between the Christians and the clan remain minimal for a while.

Rumors soon spread that the church is establishing its own government, but the villagers largely ignore these stories. However, a new issue arises when the osu, the outcasts of Mbanta, begin to show interest in Christianity. The osu are marginalized in society, forbidden to marry free people and buried in the Evil Forest when they die. They see that the church welcomes twins and hope that they, too, might be accepted.

Two osu attend church services, which sparks protests among other converts. They argue that Mr. Kiaga, the interpreter, does not understand the shame of associating with osu. Despite this, Mr. Kiaga insists that the osu need the church the most and welcomes them. He advises them to shave their traditional hair, which is a mark of their outcast status. Some converts leave the church, but many osu embrace Christianity, becoming some of the most devoted members.

A year later, one of the osu converts, Okoli, is rumored to have killed the sacred python, an animal highly revered by the clan. The clan leaders and elders gather to decide on a response. Okonkwo, now a prominent leader in his motherland, suggests a violent reaction, but the elders prefer a more peaceful approach, which is to exclude Christians from all aspects of clan life.

This exclusion means that Christians are barred from using the market, the stream, the chalk quarry, and the red earth pit. Okoli, who denies killing the python, falls ill and dies by the end of the day. The villagers interpret his death as divine retribution for the sacrilege, leading them to decide not to pursue further action against the Christians.

Chapter 19: The Decision to Take Action Against the Colonizers

As Okonkwo nears the end of his seven-year exile in Mbanta, he feels that this period has been a waste of time. He believes that, had he not been forced into exile, he could have achieved the highest status in Umuofia. To prepare for his return, Okonkwo sends money to his friend Obierika in Umuofia to rebuild two of the huts in his compound that were destroyed. He plans to complete the construction of the remaining huts upon his return.

As the time for his family to return to Umuofia approaches, Okonkwo decides to host a grand feast for his mother’s kinsmen in Mbanta to express his gratitude for their hospitality during his exile. Preparations for the feast involve picking and preparing vegetables, slaughtering goats and fowl, and cooking traditional dishes.

During the feast, Uchendu, Okonkwo’s mother’s brother, is honored as the eldest man present. He performs the traditional ceremony of breaking the kola nut and prays for the health and prosperity of the family.

As the celebration continues, one of the oldest clan members rises to thank Okonkwo for the splendid feast. He also addresses the younger generation with concern, lamenting the erosion of traditional values as many people, including family members, are drawn to Christianity. He expresses worry about the future of the clan and its ability to survive amidst these changes, before once again thanking Okonkwo for his generosity.

Part 3

Chapter 20: The Arrest of the Leaders and the Response of the Clan

Upon returning to Umuofia after his seven-year exile, Okonkwo is determined to make a grand comeback and compensate for what he sees as lost time. He plans to rebuild his compound even larger than before and to construct huts for two new wives. Despite the setback of his son Nwoye converting to Christianity, Okonkwo is hopeful that his other five sons will meet his expectations. He takes pride in his daughter Ezinma, who has grown into a beautiful young woman.

Ezinma’s health has improved significantly, and despite numerous marriage proposals from suitors in Mbanta, she has refused them, aligning with her father’s wish for her to marry in Umuofia. Ezinma has also encouraged her half-sister Obiageli to wait for a marriage arrangement in Umuofia.

Upon his return to Umuofia, Okonkwo is dismayed to find significant changes. The Christian church has made substantial inroads, converting many respected individuals who have abandoned their traditional titles. The white men have established a court system and a prison, with native court messengers enforcing their laws.

Okonkwo is baffled by why the people of Umuofia have not used violence to drive out the white men. His friend Obierika explains that they fear the fate of Abame, a village that was destroyed by the white intruders. He recounts a recent incident where a villager was hanged for a land dispute, a punishment that would have been exile under traditional laws. Obierika reflects on how the white men have quietly imposed their rule, remaining ignorant of local customs and languages, and have enforced their harsh governance without regard for traditional ways.

Chapter 21: The Return of Okonkwo and the Disintegration of the Tribe

In Umuofia, not all members of the Igbo clan are opposed to the changes brought by the Europeans. The arrival of the white men has introduced new wealth into the village through the export of palm oil and palm nut kernels. This economic boost is welcomed by many.

The white missionary, Mr. Brown, is notable for his respectful approach to converting the Igbo people. He makes an effort to understand their traditional beliefs, engaging in thoughtful discussions with clan elders about their gods and religious practices. Mr. Brown also works to prevent overly zealous church members from antagonizing those who adhere to traditional ways. His patience and respectful manner earn him the friendship of several clan leaders, who start to appreciate his perspective.

Mr. Brown encourages the Igbo to send their children to his school, arguing that education is crucial for maintaining control over their land. His efforts are successful, and people of all ages begin to attend the school. Although his work strengthens the position of the church and the white men, it takes a toll on Mr. Brown’s health, forcing him to return to his home.

Before leaving, Mr. Brown informs Okonkwo that his son Nwoye, now called Isaac, has been sent to a teaching college in another town. Okonkwo reacts with anger and drives Mr. Brown away, forbidding him from returning.

Okonkwo’s return to Umuofia is less triumphant than he had hoped. The community’s focus on new changes means his arrival goes largely unnoticed. He is unable to perform the ceremonies for his sons, as these rites only occur every three years, and this year is not one of them. Okonkwo is disheartened by the transformation he sees in Umuofia. The once fierce and proud clan now appears weakened, and Okonkwo laments the loss of their traditional strength and unity, reflecting on how the clan seems to be “breaking up and falling apart,” echoing the novel’s title.

Chapter 22: The Imprisonment of the Clan Leaders and the Consequences

The new head of the Christian church in Umuofia, Reverend James Smith, is very different from his predecessor, Mr. Brown. Unlike Mr. Brown, who was known for his compassion and willingness to understand Igbo customs, Reverend Smith is harsh and intolerant. He criticizes Mr. Brown for his lenient approach and is determined to correct what he sees as Mr. Brown’s mistakes. Reverend Smith believes that Mr. Brown was more interested in increasing the number of converts rather than truly converting them to Christianity.

Reverend Smith’s lack of tolerance for traditional Igbo practices becomes evident when he suspends a young woman whose husband had performed a traditional ritual on their dead ogbanje child. Smith condemns the practice of believing that such children come back to the mother’s womb to be reborn, calling it the work of the devil.

During an annual ceremony honoring the earth deity, the egwugwu, who are considered ancestral spirits, perform traditional dances. Enoch, a zealous convert, provokes a confrontation by daring the egwugwu to touch a Christian. One of the egwugwu responds by striking him, but Enoch retaliates by unmasking the egwugwu, a serious offense that, according to tradition, kills the spirit.

The next day, the egwugwu, in anger, gather and attack Enoch’s compound, destroying it with fire and machetes. Enoch seeks refuge in the church, but the egwugwu follow him. When Reverend Smith and his interpreter, Okeke, meet them at the church door, the egwugwu leader scolds them for not understanding their customs and announces that while they will not harm Reverend Smith because of Mr. Brown’s past friendship, they intend to destroy the church.

Despite Reverend Smith’s attempts to calm them and plead for peace, the egwugwu proceed to demolish the church. This act of destruction momentarily pacifies the clan’s anger but underscores the deepening conflict between the traditional Igbo beliefs and the new Christian religion.

Chapter 23: The Rise of New Leaders and the Decline of Tradition

Okonkwo feels a sense of satisfaction after the church’s destruction, believing that the village is returning to its traditional, warlike ways. He takes pleasure in seeing the clan act like warriors, though they didn’t fully follow his advice to kill the missionary or expel all Christians from Umuofia.

When the District Commissioner returns from his trip, he calls six leaders of the village, including Okonkwo, to his office. The leaders go to the meeting armed with machetes but are forced to put their weapons aside when they arrive.

During the meeting, as one of the leaders begins to explain the events leading to the destruction of the church, the District Commissioner and his men suddenly handcuff the leaders and take them to a guardroom. The Commissioner tells them that their actions were wrong and that they must be judged according to the laws of the Commissioner’s “great queen.” They are told they will be imprisoned and released only after paying a fine of two hundred bags of cowries.

In prison, the leaders are mistreated by the guards, who shave their heads and deny them food, water, and toilet facilities for two days. On the third day, the leaders discuss paying the fine, but Okonkwo bitterly reflects that they should have killed the white man when they had the chance. A guard overhears him and beats all the men with a stick.

Meanwhile, court messengers go around the village informing everyone that the fine has been increased to two hundred and fifty bags of cowries — fifty of which the messengers will keep for themselves. Rumors spread about possible hangings and shootings that happened in Abame, creating fear among the villagers. At a town meeting, the Umuofians decide to collect the money to pay the fine and secure the release of their leaders.

Chapter 24: The Destruction of Okonkwo’s Compound and the Loss of Identity

After the village pays the fine, the District Commissioner releases the six leaders, including Okonkwo. They return to their homes in silence, deeply dejected, and avoid speaking to anyone. Okonkwo’s relatives and friends, waiting in his hut, see the marks of the prison guards’ beatings on his back but remain silent. Obierika urges Okonkwo to eat the meal prepared by his daughter, Ezinma, but Okonkwo eats only out of courtesy.

That night, the village crier announces a meeting for the following morning. Okonkwo, lying awake, seethes with thoughts of revenge. He hopes that Umuofia will rise up against the intruders. If the village does not take action, he plans to do so himself. His anger also targets villagers who prefer peace over the idea of war, even a symbolic “war of blame.”

The next morning, the marketplace fills with people from all parts of the village, except those allied with the white foreigners. At the meeting, one of the leaders who had been imprisoned urges the clan to fight against the white invaders, even if it means battling fellow clansmen.

As the meeting progresses, five court messengers arrive and order the gathering to disperse on the white man’s orders. Okonkwo, filled with rage, steps forward and beheads the lead messenger with his machete. The remaining messengers escape unharmed, and the onlookers are paralyzed with fear and confusion. A voice among the crowd asks, “Why did he do it?” Seeing this inaction and lack of resolve, Okonkwo cleans his machete, realizes that his people are not willing to go to war, and walks away in despair.

Chapter 25: The Final Confrontation and the Reflection on the Past

Following the killing of the messenger, the District Commissioner arrives at Okonkwo’s compound with his armed entourage and demands to see Okonkwo. Obierika, who is present, insists that Okonkwo is not at home. The Commissioner, growing frustrated and threatening to arrest everyone, insists on finding Okonkwo. Obierika, though reluctant, eventually agrees to lead the Commissioner to Okonkwo’s location, hoping that the soldiers might assist them in some way.

Obierika guides the Commissioner and his men to a spot behind the compound, where they discover Okonkwo’s lifeless body hanging from a tree. This act of suicide, viewed as a grave sin against the earth according to clan traditions, cannot be handled by the people of Umuofia. Obierika asks the Commissioner if his men can remove the body and arrange for its burial, as the clansmen cannot touch it themselves.

The District Commissioner, intrigued and somewhat detached, orders his men to take down Okonkwo’s body and bring both the corpse and the gathered crowd to the court. As he departs, he reflects on his experiences in Africa, considering how he will incorporate the events into his book. He envisions writing a chapter or perhaps a compelling paragraph about Okonkwo’s actions and his final act of suicide, and he decides to title his book The Pacification of the Primitive Tribes of the Lower Niger.

The novel ‘Things Fall Apart: The Tragic Rise and Fall of a Culture’ vividly illustrates the struggles and eventual disintegration of Igbo culture.