Things Fall Apart

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Okonkwo Character Analysis

The novel's main character and an influential clan leader, Okonkwo fears becoming an unsuccessful, weak man like his father, Unoka. As a result, Okonkwo is hardworking and aggressive, traits that bring him fame and wealth at the beginning of the novel. This same fear also causes Okonkwo to be impatient and brash, however, leading to his eventual downfall when he can't adjust to the changes occurring in the clan.

Okonkwo Quotes in Things Fall Apart

The Things Fall Apart quotes below are all either spoken by Okonkwo or refer to Okonkwo. For each quote, you can also see the other characters and themes related to it (each theme is indicated by its own dot and icon, like this one:
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). Note: all page and citation info for the quotes below refers to the Anchor Books edition of Things Fall Apart published in 1994.
Chapter 2 Quotes

…[Okonkwo] was not afraid of war. He was a man of action, a man of war. Unlike his father he could stand the look of blood. In Umuofia's latest war he was the first to bring home a human head.

Related Characters: Okonkwo, Unoka
Page Number: 10
Explanation and Analysis:

Okonkwo wonders about the nature of the town meeting, guessing, perhaps, that it will bring news of a war. These thoughts cause him to reflect on his recent successes, and to offer a brazen confidence in future battles.

This passage reiterates how Okonkwo is both brave and violent; his strength is impressive but also takes rash and aggressive forms. He first defines himself in terms of “action” and “war,” indicating that these are the primary components of his identity. Next, he contrasts these features with those of his father, reiterating the way Okonkwo chooses assertive behaviors as a way to distance himself from his father’s weakness. The reference to a “human head” both serves as an example of this military strength and adds a further piece of information about Umuofia society: warfare includes the taking of prizes and trophies to demonstrate one's military prowess.

Yet we should note that Okonkwo does not pause to consider other reasons a meeting would have been called—instead he immediately jumps to a violent conclusion. Although Okonkwo is indeed correct that the call signals conflict with another clan, his tendency to jump to aggressive conclusions foreshadows how his defaulting to violence will bring his downfall.

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Even as a little boy he had resented his father's failure and weakness, and even now he still remembered how he had suffered when a playmate had told him that his father was agbala. That was how Okonkwo first came to know that agbala was not only another name for a woman, it could also mean a man who had taken no title. And so Okonkwo was ruled by one passion – to hate everything that his father Unoka had loved. One of those things was gentleness and another was idleness.

Related Characters: Okonkwo, Unoka
Page Number: 13
Explanation and Analysis:

As the narrator describes the harsh way Okonkwo organizes his family, he makes repeated reference to the character’s childhood. He claims that Okonkwo’s actions today result from wishing to distance himself from a father he perceived as weak.

Okonkwo’s great aversion to weakness can, here, be pinpointed to a single memory, and indeed a similar word: agbala. Once more, the narrator stresses the importance of language within Umuofia society, for the label “agbala” to designate a feminine and untitled man is sufficient to structure Okonkwo’s entire relationship to his father and to his own identity. That one word defines the “one passion” that controls Okonkwo, indicating that his personality is singularly driven—and thus corroborating the way he is remarkably strong but unable to deviate from this harsh singular viewpoint. He can see no need for “gentleness” or “idleness” in any setting whatsoever.

This passage implies that Okonkwo’s strict personality is neither an inherent quality he was born with nor a reflection of Umuofia society, but rather a reaction to his father. It also gives a complicated image of gentleness in Umuofia society, and the narratorial distance from Okonkwo’s perspective implies that his may not be the only pertinent viewpoint. Indeed, the text implies that Okonkwo’s single-mindedness may have left him blind to the way that gentleness may indeed be an effective element of his household. 

Chapter 4 Quotes

But the Ibo people have a proverb that when a man says yes his chi says yes also. Okonkwo said yes very strongly; so his chi agreed.

Related Characters: Okonkwo
Page Number: 27
Explanation and Analysis:

The narrator offers this proverb to help contextualize why Okonkwo has been so successful. He confirms the importance of fate, but also notes that Okonkwo’s personality has itself shaped fate.

These lines clarify the perceived role of destiny in Umuofia society. For while “chi” might seem to prescribe one’s experiences, here it is revealed to be in a more dynamic relationship with the characters’ identities. They can influence it by saying yes—that is to say by working hard, exhibiting motivation, and demanding personal success. Furthermore, the text reiterates why Okonkwo’s prowess is met with acclaim by the society—because it reveals both a good chi and a personality that has said “yes very strongly.” Thus the text seeks to, if not resolve, as least mediate between accounts of fate and of personal success, by stressing how the two intertwine in one’s chi.

Okonkwo did as the priest said. He also took with him a pot of palm-wine. Inwardly, he was repentant. But he was not the man to go about telling his neighbors that he was in error. And so people said he had no respect for the gods of the clan.

Related Characters: Okonkwo
Page Number: 31
Explanation and Analysis:

After Okonkwo beats his wife during the Week of Peace, he repents before the priest of Ani. Yet his pride prevents him from showing this repentance publicly, which earns him a level of social admonishment.

This moment demonstrates the importance in Umuofia society of external performance: although Okonkwo is repentant “inwardly,” his response is deemed unacceptable because it does include a corresponding act for “his neighbors.” Thus religion is presented as a both private and public act—and remorse becomes something that must be externalized for the entire society.

We see here, too, a notable shift in the society’s image of Okonkwo. Whereas before he has been presented in generally complimentary terms, here we have a clear instance where his personality has left him out of step with social norms: first, his insistence on aggression and rigidity prevents him from observing the Week of Peace, for he is unable to recalibrate his actions based on the circumstance. And second, his wish to remain ever-strong in front of his neighbors similarly causes them to misinterpret him as having “no respect for the gods of the clan.” Thus Okonkwo’s personal prowess may make him the epitome of certain Umuofia masculine values, but it also brings him into conflict with other spiritual and social norms.

Chapter 8 Quotes

Ezinma took the dish in one hand and the empty water bowl in the other and went back to her mother's hut. “She should have been a boy,” Okonkwo said to himself again. His mind went back to Ikemefuna and he shivered.

Related Characters: Okonkwo, Ikemefuna, Ezinma
Page Number: 64
Explanation and Analysis:

Enzima gives Okonkwo a dish of plantains to break his fast, and she assertively commands him to finish them. Their exchange makes Okonkwo ruminate on her masculine qualities.

This passage further clarifies the gender roles in Umuofia society. Once more, the text divorces the sex of a character from the type of action he or she performs. It is possible for Enzima, for instance, to take on stereotypical masculine characteristics by being assertive with Okonkwo. This behavior earns her respect, for Okonkwo both follows the command and then praises her for making it. Yet when Okonkwo adds that “she should have been a boy,” the tone of the text changes: the masculine behaviors may be desirable, but they only make Okonkwo wish that they were housed in a male body as well. Thus even as the narrative breaks down some of the gender binaries at play, it also reaffirms them. Ultimately, at least for Okonkwo, the gender of actions and the sex of the character should conform to each other.

“The world is large,” said Okonkwo. “I have even heard that in some tribes a man's children belong to his wife and her family.”
“That cannot be,” said Machi. “You might as well say that the woman lies on top of the man when they are making the children.”

Related Characters: Okonkwo
Page Number: 74
Explanation and Analysis:

During the bride-price negotiation for Obierika’s daughter, a conversation begins on similar practices in other cultures. The characters recount a variety of customs and struggle to reconcile how other societies could behave so differently from their own.

This exchange focuses specifically on gender roles as they manifest differently across cultures. As an example of the broad range of customs, Okonkwo describes a more matriarchal one. This comparison causes Machi to respond with shock, and to compare familial ownership to sexual positions. Both characters find such dynamics unbelievable, even appalling, for they would attribute more social power to woman. Thus the passage serves first and foremost to reaffirm the highly patriarchal nature of Umuofia society: Machi is so set in his ways that he considers bedroom politics that are quite common in other places to be entirely outlandish.

More broadly, this exchange shows the simultaneous attempt and difficulty for Umuofia members to make sense of other cultures. Although the bride-price bit provokes a useful comparative reflection, it also stresses the narrowness of these characters’ perspectives. Achebe thus stresses the relative difficulty of accepting cultural practices that lie outside one’s familial experience and subtly hints at the importance of being able to negotiate with other norms.

Chapter 13 Quotes

It was a crime against the earth goddess to kill a clansman, and a man who committed it must flee from the land. The crime was of two kinds, male and female. Okonkwo had committed the female, because it had been inadvertent. He could return to the clan after seven years…

Related Characters: Okonkwo
Page Number: 124
Explanation and Analysis:

The narrator describes the social impact and symbolic significance of how Okonkwo accidentally kills Ezeudu’s son, and clarifies the necessary punishment in terms of the gendered nature of the act.

As before, Okonkwo performs an act that is “a crime against the earth goddess,” only here the punishment is far harsher than personal repentance. The distanced language of the phrase “a man who committed it” highlights how the punishment is not tied specifically to Okonkwo’s identity, but is rather an application of a universal law to his specific case. Next, the narrator delineates between male and female crimes: Since Okonkwo killed Ezeudu’s son by accident, his act is deemed “female,” but the murder is also presumably “male” due to its violent nature.

That Okonkwo has committed an act representative of both genders is quite revealing: if before, his character had been fully and overly identified with masculine acts, instead here we see the influx of the very thing he most fears: femininity. Yet the female crime is not the result of weakness, but rather the way that Okonkwo’s obsession with violence and strength has caused him to act rashly. Beyond reasserting the way every act is coded based on gender in Umuofia society, this passage indicates that Okonkwo is far from immune to female qualities.

As soon as the day broke, a large crowd of men from Ezeudu's quarter stormed Okonkwo's compound, dressed in garbs of war. They set fire to his houses, demolished his red walls, killed his animals and destroyed his barn. It was the justice of the earth goddess, and they were merely her messengers. They had no hatred in their hearts again Okonkwo. His greatest friend, Obierika, was among them. They were merely cleansing the land which Okonkwo had polluted with the blood of a clansman.

Related Characters: Okonkwo, Obierika
Related Symbols: Fire
Page Number: 124-125
Explanation and Analysis:

After Okonkwo and his family depart Umuofia, this group of men destroy his household. Their actions are described as neither malicious nor particularly voluntary, but rather as the necessary result of fate.

This language stresses how the citizens of Umuofia often do not identify their acts as individual choices motivated by emotions, but rather as the result of a divine system of justice. Describing them simply as “a large crowd of men” and repeatedly as “They” reiterates this dehumanizing bit—except for Obierika, who stands for a source of independent and questioning thought on the culture’s traditions. That these men “were merely [the earth goddess’] messengers” corroborates how characters often play two roles: individual actors in society, and supernatural agents organized by a higher power.

As a result, they can retain an emotional distance from the act, continuing to hold “no hatred” for Okonkwo. The trivializing language—“merely cleansing”—only serves to reiterate how inconsequential the action seems. Although previous passages have valued the role of individual agency in Umuofia society, this one reverts power back to fate, as a social organizer that enacts justice without personal implication.

Chapter 14 Quotes

A man could not rise beyond the destiny of his chi. The saying of the elders was not true—that if a man said yea his chi also affirmed. Here was a man whose chi said nay despite his own affirmation.

Related Characters: Okonkwo
Page Number: 131
Explanation and Analysis:

As Okonkwo begins his new life in Mbanta, he reflects on his disheartened and disenfranchised existence. Denying the active role than men have in their fate, he now considers “chi” to be an independent force ordaining one’s life.

This line turns an earlier proverb on its head: whereas before Okonkwo’s character was used as an example of someone who had said yes to his chi and therefore experienced corresponding positive effects, here he becomes the counterexample of that same saying. This passage shifts control to the power of destiny over individual agency, claiming that men and chi are not in a dynamic relationship—but rather that chi is capable of ignoring men’s affirmations.

To deny such a proverb is radical and somewhat blasphemous, in particular considering the high stakes of language and of the “elders” from which this “saying” comes. Thus Okonkwo seems to renounce not only his previous work ethic but also some key tenants of the society from which he hails. Indeed, this aligns closely with his earlier ambivalent relationship to language, in which Okonkwo often saw it as superficial or empty. Yet these lines mark a more complete renunciation of its expressive power.

Chapter 16 Quotes

But there was a young lad who had been captivated. His name was Nwoye, Okonkwo's first son. It was not the mad logic of the Trinity that captivated him…It was the poetry of the new religion, something felt in the marrow. The hymn about brothers who sat in darkness and in fear seemed to answer a vague and persistent question that haunted his young soul – the question of the twins crying in the bush and the question of Ikemefuna who was killed.

Related Characters: Okonkwo, Nwoye
Page Number: 147
Explanation and Analysis:

As Obierika continues to recount the arrival of the missionaries, he notes that Nwoye has been brought into their fold. Nwoye is, we learn, fascinated by the aesthetics of Christianity, as well as by the way their doctrine may resolve his own spiritual doubts.

A sharp differentiation occurs here between the spiritual beliefs of Christianity and the religion’s artistic creations: the first is deemed “the mad logic of the Trinity,” for it seems inherently self-contradictory, and directly conflicts with Igbo beliefs. Yet the second is “the poetry of the new religion” and “the hymn”: both neutral or positive terms. They highlight a universal artistic quality that can cross different systems of cultural belief. Achebe thus stresses how it is this more aesthetic material brought by the missionaries that aids them in their evangelizing endeavors, more than simple dogma or preaching.

Yet Nwoye also shows an attraction to some actual facets of Christian belief. That the religion offers an “answer” to the “question that haunted his young soul” indicates that it brings a quality Nwoye has found lacking in Ibo society: Specifically, it gives a model in which the abandoned twins would be treated with compassion instead of neglect. Achebe thus presents the missionaries’ beliefs as attractive to locals because they gave those who felt out-of-step or at-odds with certain practices an alternative framework with which to make sense of the world.

Chapter 17 Quotes

Living fire begets cold, impotent ash.

Related Characters: Okonkwo (speaker), Nwoye
Related Symbols: Fire
Page Number: 153
Explanation and Analysis:

Okonkwo thinks of this phrase as he reflects on the way Nwoye has converted to Christianity. Its image encapsulates how Okonkwo’s potent, ardent personality could give rise to a son deemed extremely weak.

This line marks a turning point in the text because it is the first instance of Okonkwo using metaphorical language—indeed, he seems to have invented his own proverb—indicating a source of genuine linguistic creativity. One might thus interpret this line as an indication that Okonkwo has embraced the softer, "feminine" characteristics associated with storytelling and language—yet the phrase itself implies just the opposite. Rather, it reinstates the hierarchy between Okonkwo’s masculine personality as “living fire” versus the weak, feminine Nwoye, who is “cold, impotent ash.” Though Okonkwo may have finally engaged in the game of imagistic language valued throughout the text, the way he does so only reaffirms his harsh and divisive views on the world.

Chapter 20 Quotes

“The white man is very clever. He came quietly and peaceably with his religion. We were amused at his foolishness and allowed him to stay. Now he has won our brothers, and our clan can no longer act like one. He has a put a knife on the things that held us together and we have fallen apart.”

Related Characters: Okonkwo (speaker)
Page Number: 176
Explanation and Analysis:

When Okonkwo returns to Umuofia, he broods with Obierika over the increasing presence of the white men. Their power, he claims, comes from the way they have fractured Umuofia and thus prevented the clan from mounting any genuine resistance.

Whereas earlier descriptions of the white men cast them as irrational and silly, Okonkwo here displays a level of respect: he notes they are “very clever” and interprets their actions not as weak but rather as a clever form of subterfuge through a false “foolishness.” This observation is surprising considering how Okonkwo always prioritizes brute strength—and it indicates a character development in that he is learning to value other types of power.

More specifically, the white men’s power originates from division: for instance how they have separated the Ibo Christian converts from those who respect Umuofia tradition—dividing Nwoye and Okonkwo himself. Variations on the phrase “put a knife on” reappear often throughout the novel’s closing chapters, thus stressing how subtly undermining the local culture can be its own form of violence. Thus Achebe highlights how colonialism’s strength came in many ways, not just from explicit force, but rather in subtle manipulation of local cultures that prevented them from forming a unified front.

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Okonkwo Character Timeline in Things Fall Apart

The timeline below shows where the character Okonkwo appears in Things Fall Apart. The colored dots and icons indicate which themes are associated with that appearance.
Chapter 1
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At just eighteen, Okonkwo wins fame as the strongest wrestler in nine villages and beyond, throwing Amalinze the Cat,... (full context)
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Okonkwo's father, Unoka, died ten years earlier. He was known for being lazy and irresponsible, owing... (full context)
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When Unoka died, he had no titles and was still heavily in debt. Okonkwo is very ashamed of his father, but wins fame for himself as the greatest wrestler... (full context)
Chapter 2
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Okonkwo is just settling into bed one night when he hears the ogene of the town... (full context)
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...dark, and snakes are not referred to by their real names in case they hear. Okonkwo tries to figure out what the meeting might be about, and thinks that there might... (full context)
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...The Umuofia, for their part, only go to war when their Oracle accepts it. When Okonkwo arrives at Mbaino as the emissary of war, he is treated with respect, returning two... (full context)
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...Ogbuefi Udo to replace his murdered wife. As for the boy, the clan decides that Okonkwo will look after him until the elders decide his fate. For the next three years,... (full context)
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Okonkwo rules his household with a heavy hand and short temper, instilling fear in his wives... (full context)
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During planting season, Okonkwo works long daily hours on his farm and rarely feels fatigue. His wives and young... (full context)
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Okonkwo's wealth is clearly visible in his household. He has his own hut, or obi, and... (full context)
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When Ikemefuna joins Okonkwo's household, Okonkwo hands him over to his most senior wife, who asks if he'll be... (full context)
Chapter 3
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Okonkwo did not inherit a barn from his father, since Unoka had no barn to pass... (full context)
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Okonkwo did not inherit a barn, title, or wife from his father, but in spite of... (full context)
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Okonkwo worked to earn his first seed-yams with Nwakibie, a wealthy man in his village. Okonkwo... (full context)
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The year Okonkwo took the seed-yams from Nwakibie turned out to be the worst year for harvesting in... (full context)
Chapter 4
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People are struck by Okonkwo's roughness in dealing with less successful men. An old man uses the following proverb to... (full context)
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Okonkwo struggled against poverty and misfortune, earning success at an early age as the greatest wrestler... (full context)
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The virgin is given to Udo as a wife, and Ikemefuna is placed in Okonkwo's care until the clan can decide what to do with him, which ends up taking... (full context)
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...becomes popular in the household, and he grows very close with Nwoye in particular. Even Okonkwo grows fond of Ikemefuna, though he refuses to show it, since he believes that showing... (full context)
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...work is done and no violence is tolerated in anticipation of the planting season. However, Okonkwo is provoked when his youngest wife goes to a friend's house and doesn't return in... (full context)
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After the Week of Peace, Okonkwo begins preparing his seed-yams for planting. Nwoye and Ikemefuna help by counting, and occasionally Okonkwo... (full context)
Chapter 5
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...the clan looks forward to the festival, since it heralds a season of plenty, but Okonkwo can never match this enthusiasm for feasting. He prefers working on his farm. His wives... (full context)
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Okonkwo finds an outlet for his anger, accusing his second wife of killing the banana tree—even... (full context)
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...day, before heading home after feasting. The second day brings the greatest wrestling match between Okonkwo's village and its neighbors, and Okonkwo's second wife Ekwefi is most excited by the wrestling.... (full context)
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Ezinma brings Okonkwo a bowl of the pottage Ekwefi prepared and waits as he finishes his first wife's... (full context)
Chapter 7
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Ikemefuna has spent three years in Okonkwo's household, becoming a part of his new family. He is especially close to Nwoye, who... (full context)
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...a new source of food. They arrive in the cold season after the harvests, as Okonkwo and the boys are working on the outer walls of the compound. They come in... (full context)
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A group of elders arrive at Okonkwo's house early the next morning to discuss Ikemefuna's fate. After they leave, Okonkwo calls Ikemefuna... (full context)
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The next day, the party sets out with Ikemefuna and Okonkwo, who disregards Ezeudu's advice. Ikemefuna is reassured by Okonkwo's presence, feeling that Okonkwo truly is... (full context)
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When Okonkwo walks into the house at night, Nwoye knows that Ikemefuna has been killed, and he... (full context)
Chapter 8
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Okonkwo doesn't eat for two days, drinking only palm-wine instead. He calls Nwoye to sit with... (full context)
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Okonkwo wishes for work to distract him, but this is the season of rest between the... (full context)
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...first wife. They discuss how close Ndulue and his wife were in their youth, and Okonkwo regards this as a sign of weakness, even as Obierika and Ofoedu discuss how strong... (full context)
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Okonkwo begins to feel better, and he leaves to tap his palm trees. Only men without... (full context)
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Okonkwo returns to Obierika's hut later, when Obierika's daughter's suitor arrives with his relatives. They survey... (full context)
Chapter 9
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Okonkwo begins to sleep well again after three nights, but then Ekwefi wakes him in the... (full context)
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Okonkwo returns with ingredients, and he and Ekwefi prepare the medicine. Once the medicine is ready,... (full context)
Chapter 10
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...Forest. The narrator points out that one of the egwugwu has the springy walk of Okonkwo, but if anybody notices, they keep this fact to themselves. (full context)
Chapter 11
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...for a long time and then spins around when she hears noise behind her. It's Okonkwo. (full context)
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Okonkwo sits down to wait with Ekwefi, and she recalls their younger days together, when she... (full context)
Chapter 12
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...Ezinma sleeping on her back in the morning and walked back to the village with Okonkwo and his wife trailing behind at a distance. Chielo put Ezinma to bed and walked... (full context)
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As the women head out, Okonkwo feels very tired and sleepy, since he didn't sleep at all the night before, out... (full context)
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...in-laws might be closefisted, but the in-laws end up bringing fifty pots in total, when Okonkwo had only predicted thirty. (full context)
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...they take the bride with them to spend seven market weeks with her suitor's family. Okonkwo makes them a gift of two roosters. (full context)
Chapter 13
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Drums and cannons signal the death of Ezeudu, the oldest man in the village. Okonkwo shivers as he remembers the last time the old man had visited him and advised... (full context)
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...it's discovered that Ezeudu's sixteen-year-old son has been killed by a piece of iron from Okonkwo's gun. (full context)
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Because Okonkwo has killed a fellow clansman, he must flee the clan, but since the crime is... (full context)
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As the day breaks, a crowd of men from Ezeudu's quarter set fire to Okonkwo's houses, killing his animals and destroying his barn. They do this simply out of justice... (full context)
Chapter 14
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Okonkwo's kinsmen in Mbanta receive him and his family kindly. Uchendu, Okonkwo's mother's younger brother, is... (full context)
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After the rain, Okonkwo and his family work hard to plant a new farm, but Okonkwo is discouraged by... (full context)
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Uchendu sees Okonkwo's despair and decides he will talk to him after the ceremony for his youngest son,... (full context)
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Uchendu calls Okonkwo together with his relatives. He tells his family why Okonkwo is now living with them... (full context)
Chapter 15
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In the second year of Okonkwo's exile, Obierika comes to visit him, bringing two heavy bags of cowries. Okonkwo and his... (full context)
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...the first white man in Abame. “Never kill a man who says nothing,” he says. Okonkwo agrees that they were fools and should have armed themselves in preparation. (full context)
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Okonkwo's first wife cooks dinner and Nwoye brings the wine. After dinner, Obierika mentions that the... (full context)
Chapter 16
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Two years later, Obierika returns to Mbanta to visit Okonkwo, this time with news that the white missionaries have come to Umuofia. Furthermore, he reports... (full context)
Chapter 17
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One morning, Okonkwo's cousin, Amikwu, passes by the church and sees Nwoye among the Christians. He tells Okonkwo... (full context)
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Okonkwo sits in his hut, wondering how he could have been cursed with such a son.... (full context)
Chapter 19
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Okonkwo reaches the end of his seven years in Mbanta, bitter that he has lost the... (full context)
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As the final rainy months of his exile draw to a close, Okonkwo decides to throw a feast for his mother's kinsmen to show his gratitude. Ekwefi harvests... (full context)
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...eat. Towards the end of the meal, one of the oldest kinsmen rises to thank Okonkwo and to warn the younger generation about forgetting the bonds of kinship. He reiterates that... (full context)
Chapter 20
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Okonkwo returns to his clan knowing that seven years is a long time to be away.... (full context)
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In the seven years of Okonkwo's exile, the church has grown to influence more of Umuofia's culture. More clan members have... (full context)
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Upon hearing these things, Okonkwo wonders why the clan does not fight back and expel the white men. Obierika replies... (full context)
Chapter 21
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Many people in Umuofia do not feel as strongly as Okonkwo does about getting rid of the white men. Although the white men bring a strange... (full context)
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...Brown's health begins to break down, however, and he has to leave Umuofia shortly after Okonkwo's return. He attempts to greet Okonkwo with news of his son Nwoye upon Okonkwo's return,... (full context)
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Okonkwo's return is not as memorable as he hopes, even though his daughters do arouse interest... (full context)
Chapter 23
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Okonkwo is pleased that the village has retaliated, feeling that this is a return to the... (full context)
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...when they need to urinate, and starve them for three days. On the third day, Okonkwo angrily says that they should have killed the white man, and he's overheard by a... (full context)
Chapter 24
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Okonkwo and the other leaders are set free once the fine is paid, but they leave... (full context)
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The village crier beats his gong at night and arranges another meeting in the morning. Okonkwo sleeps very little that night, anticipating war with excitement. He swears vengeance against the white... (full context)
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The marketplace fills as the sun rises, and Obierika and Okonkwo go to the meeting place together. Okonkwo looks for Egonwanne in the crowd and spots... (full context)
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The meeting is interrupted by the arrival of five court messengers. Upon seeing them, Okonkwo, filled with hate, springs to his feet and confronts the head messenger. The court messenger... (full context)
Chapter 25
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The District Commissioner arrives at Okonkwo's compound with an armed band of soldiers and court messengers and demands to see Okonkwo.... (full context)
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...others, and the Commissioner follows along with his men. They're led to a tree behind Okonkwo's compound where they find Okonkwo's body dangling. Obierika suggests that perhaps the Commissioner's men can... (full context)