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丕賱賳賴乇 丕賱賮丕氐賱
A legendary work of African literature, this moving and eye-opening novel lucidly captures the drama of a people and culture whose world has been overturned. The River Between explores life in the mountains of Kenya during the early days of white settlement. Faced with a choice between an alluring new religion and their own ancestral customs, the Gikuyu people are torn between those who fear the unknown and those who see beyond it.
215 pages, Paperback
First published January 1, 1965
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9480 people want to read
About the author
Ng农g末 wa Thiong'o
108听books1,862听followersKenyan teacher, novelist, essayist, and playwright, whose works function as an important link between the pioneers of African writing and the younger generation of postcolonial writers. After imprisonment in 1978, Ng农g末 abandoned using English as the primary language of his work in favor of Gikuyu, his native tongue. The transition from colonialism to postcoloniality and the crisis of modernity has been a central issues in a great deal of Ng农g末's writings.
Ng农g末 wa Thiong'o was born in Kamiriithu, near Limuru, Kiambu District, as the fifth child of the third of his father's four wives. At that time Kenya was under British rule, which ended in 1963. Ng农g末's family belonged to the Kenya's largest ethnic group, the Gikuyu. His father, Thiong'o wa Nducu, was a peasant farmer, who was forced to become a squatter after the British Imperial Act of 1915. Ng农g末 attended the mission-run school at Kamaandura in Limuru, Karinga school in Maanguu, and Alliance High School in Kikuyu. During these years Ng农g末 became a devout Christian. However, at school he also learned about the Gikuyu values and history and underwent the Gikuyu rite of passage ceremony. Later he rejected Christianity, and changed his original name in 1976 from James Ng农g末, which he saw as a sign of colonialism, to Ng农g末 wa Thiong'o in honor of his Gikuyu heritage.
After receiving a B.A. in English at Makerere University College in Kampala (Uganda) in 1963, Ng农g末 worked briefly as a journalist in Nairobi. He married in 1961. Over the next seventeen years his wife, Nyambura, gave birth to six children. In 1962 Ng农g末's play THE BLACK HERMIT was produced in Kampala. In 1964 he left for England to pursue graduate studies at the Leeds University in England.
The most prominent theme in Ng农g末's early work was the conflict between the individual and the community. As a novelist Ng农g末 made his debut with WEEP NOT, CHILD (1964), which he started to write while he was at school in England. It was the first novel in English to be published by an East African author. Ng农g末 used the Bildungsroman form to tell the story of a young man, Njoroge. He loses his opportunity for further education when he is caught between idealistic dreams and the violent reality of the colonial exploitation. THE RIVER BETWEEN (1965) had as its background the Mau Mau Rebellion (1952-1956). The story was set in the late 1920s and 1930s and depicted an unhappy love affair in a rural community divided between Christian converts and non-Christians.
A GRAIN OF WHEAT (1967) marked Ng农g末's break with cultural nationalism and his embracing of Fanonist Marxism. Ng农g末 refers in the title to the biblical theme of self-sacrifice, a part of the new birth: "unless a grain of wheat die." The allegorical story of one man's mistaken heroism and a search for the betrayer of a Mau Mau leader is set in a village, which has been destroyed in the war. The author's family was involved in the Mau Mau uprising. Ng农g末's older brother had joined the movement, his stepbrother was killed, and his mother was arrested and tortured. Ng农g末's village suffered in a campaign.
In the 1960s Ng农g末 was a reporter for the Nairobi Daily Nation and editor of Zuka from 1965 to 1970. He worked as a lecturer at several universities - at the University College in Nairobi (1967-69), at the Makerere University in Kampala (1969-70), and at the Northwestern University in Evanston in the United States (1970-71). Ng农g末 had resigned from his post at Nairobi University as a protest against government interference in the university, be he joined the faculty in 1973, becoming an associate professor and chairman of the department of literature. It had been formed in response to his and his colleagues' criticism of English - the British government had made in the 1950s instruction in English mandatory. Ng农g末 had asked in an article, written with Taban lo Liyong and Henry Owuor-Anyumba, "If there is need for a 's
Ng农g末 wa Thiong'o was born in Kamiriithu, near Limuru, Kiambu District, as the fifth child of the third of his father's four wives. At that time Kenya was under British rule, which ended in 1963. Ng农g末's family belonged to the Kenya's largest ethnic group, the Gikuyu. His father, Thiong'o wa Nducu, was a peasant farmer, who was forced to become a squatter after the British Imperial Act of 1915. Ng农g末 attended the mission-run school at Kamaandura in Limuru, Karinga school in Maanguu, and Alliance High School in Kikuyu. During these years Ng农g末 became a devout Christian. However, at school he also learned about the Gikuyu values and history and underwent the Gikuyu rite of passage ceremony. Later he rejected Christianity, and changed his original name in 1976 from James Ng农g末, which he saw as a sign of colonialism, to Ng农g末 wa Thiong'o in honor of his Gikuyu heritage.
After receiving a B.A. in English at Makerere University College in Kampala (Uganda) in 1963, Ng农g末 worked briefly as a journalist in Nairobi. He married in 1961. Over the next seventeen years his wife, Nyambura, gave birth to six children. In 1962 Ng农g末's play THE BLACK HERMIT was produced in Kampala. In 1964 he left for England to pursue graduate studies at the Leeds University in England.
The most prominent theme in Ng农g末's early work was the conflict between the individual and the community. As a novelist Ng农g末 made his debut with WEEP NOT, CHILD (1964), which he started to write while he was at school in England. It was the first novel in English to be published by an East African author. Ng农g末 used the Bildungsroman form to tell the story of a young man, Njoroge. He loses his opportunity for further education when he is caught between idealistic dreams and the violent reality of the colonial exploitation. THE RIVER BETWEEN (1965) had as its background the Mau Mau Rebellion (1952-1956). The story was set in the late 1920s and 1930s and depicted an unhappy love affair in a rural community divided between Christian converts and non-Christians.
A GRAIN OF WHEAT (1967) marked Ng农g末's break with cultural nationalism and his embracing of Fanonist Marxism. Ng农g末 refers in the title to the biblical theme of self-sacrifice, a part of the new birth: "unless a grain of wheat die." The allegorical story of one man's mistaken heroism and a search for the betrayer of a Mau Mau leader is set in a village, which has been destroyed in the war. The author's family was involved in the Mau Mau uprising. Ng农g末's older brother had joined the movement, his stepbrother was killed, and his mother was arrested and tortured. Ng农g末's village suffered in a campaign.
In the 1960s Ng农g末 was a reporter for the Nairobi Daily Nation and editor of Zuka from 1965 to 1970. He worked as a lecturer at several universities - at the University College in Nairobi (1967-69), at the Makerere University in Kampala (1969-70), and at the Northwestern University in Evanston in the United States (1970-71). Ng农g末 had resigned from his post at Nairobi University as a protest against government interference in the university, be he joined the faculty in 1973, becoming an associate professor and chairman of the department of literature. It had been formed in response to his and his colleagues' criticism of English - the British government had made in the 1950s instruction in English mandatory. Ng农g末 had asked in an article, written with Taban lo Liyong and Henry Owuor-Anyumba, "If there is need for a 's
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February 9, 2018
I imagine being a woman in the beautiful landscape of colonial Kenya as having to choose between Scylla and Charybdis, as being torn between ancient rites and Christian missionaries - neither of them offering any kind of individual choice and development for a woman.
As a woman, you are stuck between quite similar, yet opposing male monsters of rigid patriarchal rituals, fighting each other with religious salvation vocabulary and with you as a prize.
It is interesting for myself to follow my multiple changes in attitude and perspective during the reading process. My modern, liberal and democratic values were shaken and attacked from different angles. In the character of rebellious Muthoni, the hopelessly bitter life of a daughter of a dogmatic Christian preacher is outlined. To connect with her ancestral roots, she has to break with the brutal single-mindedness of her father, who considers himself her only authority while bowing to the power of white rule through Christianity and administration. Disobedience equals ostracism. It feels natural to side with Muthoni against her dogmatic, brutal father.
But when she makes the decision to go through circumcision in order to feel "beautiful in the way of the tribe", I shiver. What a brutal world for her, having to choose between what she calls Christian submission and the demands of her tribe, which will effectively take away her ability to feel sexual pleasure! Male dominance is guaranteed either way.
It gets worse when she dies of her wounds. My heart now moves to side with the white oppressors and their most effective tools - the preachers. Even if they are evil and oppressive, their take on life must be more humane than the ancient tribal rites? For a moment, I hesitate, and then I make up my mind:
"No!"
One wrong is not excused by another wrong. "Whataboutism" is the worst kind of indifference and irresponsibility. Young women deserve to make their own valid choices, oppressed neither by inhumane and brutal religious doctrine, nor by surgery aiming at reducing their sexuality.
If I am between Scylla and Charybdis, it is not about choosing which way to give up my life, it is about doing my best to steer away from both dangers - on the river between.
The natural beauty of the river flowing between the two opposed shores in the novel remains a symbol for the possibility of change and movement!
As long as the waters are flowing on the river between, there is hope. Slim as it may be!
As a woman, you are stuck between quite similar, yet opposing male monsters of rigid patriarchal rituals, fighting each other with religious salvation vocabulary and with you as a prize.
It is interesting for myself to follow my multiple changes in attitude and perspective during the reading process. My modern, liberal and democratic values were shaken and attacked from different angles. In the character of rebellious Muthoni, the hopelessly bitter life of a daughter of a dogmatic Christian preacher is outlined. To connect with her ancestral roots, she has to break with the brutal single-mindedness of her father, who considers himself her only authority while bowing to the power of white rule through Christianity and administration. Disobedience equals ostracism. It feels natural to side with Muthoni against her dogmatic, brutal father.
But when she makes the decision to go through circumcision in order to feel "beautiful in the way of the tribe", I shiver. What a brutal world for her, having to choose between what she calls Christian submission and the demands of her tribe, which will effectively take away her ability to feel sexual pleasure! Male dominance is guaranteed either way.
It gets worse when she dies of her wounds. My heart now moves to side with the white oppressors and their most effective tools - the preachers. Even if they are evil and oppressive, their take on life must be more humane than the ancient tribal rites? For a moment, I hesitate, and then I make up my mind:
"No!"
One wrong is not excused by another wrong. "Whataboutism" is the worst kind of indifference and irresponsibility. Young women deserve to make their own valid choices, oppressed neither by inhumane and brutal religious doctrine, nor by surgery aiming at reducing their sexuality.
If I am between Scylla and Charybdis, it is not about choosing which way to give up my life, it is about doing my best to steer away from both dangers - on the river between.
The natural beauty of the river flowing between the two opposed shores in the novel remains a symbol for the possibility of change and movement!
As long as the waters are flowing on the river between, there is hope. Slim as it may be!
December 12, 2013
I found this story to be very reminiscent of one of my favourite books, Chinua Achebe鈥檚 Things Fall Apart, as both stories deal with the turmoil, changes and confusion that arose in Africa after Christianity was introduced. In The River Between, two communities of Kikuyu (a Kenyan ethnic group), one Christian, the other traditional, struggle as the Christian group tries to outlaw female circumcision, which they believe to be a pagan practice, while the traditionals being distrustful of the 鈥渨hite man鈥檚 religion鈥�, feel that circumcision is an important part of their culture and struggle to continue with their practice. The protagonist, Waiyaki, is caught between his destiny as the direct descendant of an African seer who supposedly foresaw the arrival of the white man, a 鈥減eople with clothes like butterflies,鈥� and who must therefore lead the village, as well as being a young man who obtained education from the missionaries, and is in love with Nyambura, the Christian daughter of Joshua, the Kikuyu pastor.
I liked the book a lot. Like African society in general, I found the story to have lots of patriarchal elements. First of all, there was the issue of the practice of female circumcision. Second, the female characters in the story barely had a voice, and were left out of political and economic matters, causing them to be the most vulnerable members in the society. What I also found interesting was the struggle between the traditional and the modern, something that is very difficult to be overcome.
I liked the book a lot. Like African society in general, I found the story to have lots of patriarchal elements. First of all, there was the issue of the practice of female circumcision. Second, the female characters in the story barely had a voice, and were left out of political and economic matters, causing them to be the most vulnerable members in the society. What I also found interesting was the struggle between the traditional and the modern, something that is very difficult to be overcome.
March 27, 2021
丕賱賰丕鬲亘 丕賱賰賷賳賷 賳噩賵噩賷 賵丕孬賷賵賳噩賵 亘丿兀 丕賱賰鬲丕亘丞 毓丕賲 1964 亘丕賱賱睾丞 丕賱丕賳噩賱賷夭賷丞
賵賮賷 丕賱爻亘毓賷賳賷丕鬲 亘丿兀 賷賰鬲亘 亘賱睾鬲賴 丕賱兀氐賱賷丞 賱睾丞 丕賱噩賷賰賵賷賵 賵丕賱爻賵丕丨賷賱賷丞 賱睾丕鬲 亘賱丕丿 卮乇賯 兀賮乇賷賯賷丕
賱廿丨賷丕亍 丕賱賱睾丕鬲 丕賱兀賮乇賷賯賷丞 丕賱鬲賷 丨丕賵賱 丕賱丕爻鬲毓賲丕乇 鬲賴賲賷卮賴丕
賵丕孬賷賵賳噩賵 賲賳 丕賱賲丿丕賮毓賷賳 亘卮丿丞 毓賳 丕賱賱睾丞 賵丕賱孬賯丕賮丞 丕賱賲丨賱賷丞 丕賱兀賮乇賷賯賷丞 賮賷 賲賵丕噩賴丞 丕賱孬賯丕賮丞 丕賱睾乇亘賷丞
丕賱乇賵丕賷丞 毓賳 賰賷賳賷丕 賮鬲乇丞 丕賱丕爻鬲毓賲丕乇 丕賱亘乇賷胤丕賳賷, 賵丕賳賯爻丕賲 丕賱賲噩鬲賲毓 亘賷賳 丕賱乇丕賮囟賷賳 賵丕賱賲賵丕賱賷賳 賱賱賲爻鬲毓賲賽乇 賵丕賱氐丿丕賲 丕賱賮賰乇賷 賵丕賱丿賷賳賷 亘賷賳 丕賱賮乇賷賯賷賳
賵丕賷丕賰賷 丕賱卮禺氐賷丞 丕賱乇卅賷爻賷丞 賮賷 丕賱乇賵丕賷丞 賷購賲孬賱 丕賱卮亘丕亘 丕賱匕賷 賷丐賲賳 亘兀賳 丕賱鬲毓賱賷賲 賴賵 亘丿丕賷丞 丕賱胤乇賷賯 賱賱丕爻鬲賯賱丕賱
賵賮賷 丕賱賲賯丕亘賱 賴賳丕賰 賲賳 賷乇賶 毓丿賲 噩丿賵賶 兀賷 廿氐賱丕丨 兀賵 鬲毓賱賷賲 賯亘賱 丕賱鬲丨乇乇 賲賳 丕賱丕丨鬲賱丕賱
賷毓乇囟 丕賱賰丕鬲亘 賯賵丞 賵爻賷胤乇丞 丕賱賲毓鬲賯丿丕鬲 賵丕賱胤賯賵爻 丕賱賯亘賱賷丞 丕賱賲賵乇賵孬丞
賵廿賲賰丕賳賷丞 丕賱賯丿乇丞 毓賱賶 丕賱鬲睾賷賷乇 賱賰賳 賲毓 丕賱丨賮丕馗 毓賱賶 賴賵賷丞 丕賱賲噩鬲賲毓
賮賰乇丞 丕賱乇賵丕賷丞 賲賲賷夭丞 賱賰賳 丕賱爻乇丿 亘胤卅
賵賮賷 丕賱爻亘毓賷賳賷丕鬲 亘丿兀 賷賰鬲亘 亘賱睾鬲賴 丕賱兀氐賱賷丞 賱睾丞 丕賱噩賷賰賵賷賵 賵丕賱爻賵丕丨賷賱賷丞 賱睾丕鬲 亘賱丕丿 卮乇賯 兀賮乇賷賯賷丕
賱廿丨賷丕亍 丕賱賱睾丕鬲 丕賱兀賮乇賷賯賷丞 丕賱鬲賷 丨丕賵賱 丕賱丕爻鬲毓賲丕乇 鬲賴賲賷卮賴丕
賵丕孬賷賵賳噩賵 賲賳 丕賱賲丿丕賮毓賷賳 亘卮丿丞 毓賳 丕賱賱睾丞 賵丕賱孬賯丕賮丞 丕賱賲丨賱賷丞 丕賱兀賮乇賷賯賷丞 賮賷 賲賵丕噩賴丞 丕賱孬賯丕賮丞 丕賱睾乇亘賷丞
丕賱乇賵丕賷丞 毓賳 賰賷賳賷丕 賮鬲乇丞 丕賱丕爻鬲毓賲丕乇 丕賱亘乇賷胤丕賳賷, 賵丕賳賯爻丕賲 丕賱賲噩鬲賲毓 亘賷賳 丕賱乇丕賮囟賷賳 賵丕賱賲賵丕賱賷賳 賱賱賲爻鬲毓賲賽乇 賵丕賱氐丿丕賲 丕賱賮賰乇賷 賵丕賱丿賷賳賷 亘賷賳 丕賱賮乇賷賯賷賳
賵丕賷丕賰賷 丕賱卮禺氐賷丞 丕賱乇卅賷爻賷丞 賮賷 丕賱乇賵丕賷丞 賷購賲孬賱 丕賱卮亘丕亘 丕賱匕賷 賷丐賲賳 亘兀賳 丕賱鬲毓賱賷賲 賴賵 亘丿丕賷丞 丕賱胤乇賷賯 賱賱丕爻鬲賯賱丕賱
賵賮賷 丕賱賲賯丕亘賱 賴賳丕賰 賲賳 賷乇賶 毓丿賲 噩丿賵賶 兀賷 廿氐賱丕丨 兀賵 鬲毓賱賷賲 賯亘賱 丕賱鬲丨乇乇 賲賳 丕賱丕丨鬲賱丕賱
賷毓乇囟 丕賱賰丕鬲亘 賯賵丞 賵爻賷胤乇丞 丕賱賲毓鬲賯丿丕鬲 賵丕賱胤賯賵爻 丕賱賯亘賱賷丞 丕賱賲賵乇賵孬丞
賵廿賲賰丕賳賷丞 丕賱賯丿乇丞 毓賱賶 丕賱鬲睾賷賷乇 賱賰賳 賲毓 丕賱丨賮丕馗 毓賱賶 賴賵賷丞 丕賱賲噩鬲賲毓
賮賰乇丞 丕賱乇賵丕賷丞 賲賲賷夭丞 賱賰賳 丕賱爻乇丿 亘胤卅
February 3, 2022
Afrika edebiyat谋n谋n en verimli d枚nemi postkolonyal d枚nem kabul edilir. Bu d枚nemin en 眉retici isimlerinden Ngugi wa Thiong鈥檕鈥檔un di臒er eserlerinin (Kan 脟i莽ekleri, A臒lama O臒ul, Bir Bu臒day Tanesi, Kargalar B眉y眉c眉s眉) yan谋nda s枚n眉k kalm谋艧 bir roman谋d谋r Aradaki Nehir. 脟眉nk眉 edebi y枚n眉nden 莽ok politik mesaj谋 枚ncelemi艧tir yazar.
Thiong鈥檕 莽a臒da艧lar谋ndan farkl谋 olarak eserlerini yerli dilde 眉retmi艧tir. Dile y眉kledi臒i ideolojik anlam b眉y眉kt眉r. Hatta Avrupa dillerinde yaz谋lm谋艧 modern Afrika edebiyat谋n谋 s枚m眉rge okullar谋nda okumu艧 鈥渒眉莽眉k burjuvazi鈥漬in edebiyat谋 olarak g枚r眉r.
Kitab谋n konusu arka kapak tan谋t谋m yaz谋s谋nda 枚zetlenmi艧. 脟arp谋c谋 finali ile 鈥淎radaki Nehir鈥� roman谋n谋 Afrika edebiyat谋na giri艧 i莽in iyi bir se莽im oldu臒unu d眉艧眉n眉yorum.
Thiong鈥檕 莽a臒da艧lar谋ndan farkl谋 olarak eserlerini yerli dilde 眉retmi艧tir. Dile y眉kledi臒i ideolojik anlam b眉y眉kt眉r. Hatta Avrupa dillerinde yaz谋lm谋艧 modern Afrika edebiyat谋n谋 s枚m眉rge okullar谋nda okumu艧 鈥渒眉莽眉k burjuvazi鈥漬in edebiyat谋 olarak g枚r眉r.
Kitab谋n konusu arka kapak tan谋t谋m yaz谋s谋nda 枚zetlenmi艧. 脟arp谋c谋 finali ile 鈥淎radaki Nehir鈥� roman谋n谋 Afrika edebiyat谋na giri艧 i莽in iyi bir se莽im oldu臒unu d眉艧眉n眉yorum.
May 3, 2016
Although it was published after , this is the first book Ngugi wrote. For me, it contrasts with later works like , which gives the strong impression of being written for the people it is about, (with the exception of the corrupt ruling class) whereas this book, I feel, unintentionally stands apart, employing a degree of ironic social critique, for example when parents mistake beatings by teachers for good pedagogy. The later work exudes affirmation and encouragement, while this story narrates painful disjunctures and intimate conflicts that appear almost insoluble. The introduction points out that Ngugi offers three strategies to cope with progressive colonisation and dispossession by white settlers: embrace, reject, or accommodate. All of these strategies go awry, suggesting that there is no right response to such a situation, and producing, potentially, a restless malaise rather than inspiration to act.
I enjoyed the characters in this book, especially the sisters Nyambura and Muthoni, determined, wilful, courageous girls who use their emotional intelligence to transform their lives. Despite the fact that their actions are disastrous for them and others, Ngugi presents them in a way that defies misogyny. Waiyaki, the main male protagonist, is relatably naive and uncertain, trying to follow the direction of his father with limited understanding of the old man鈥檚 wishes. The lack of communication between father and son is gently critiqued in Waiyaki鈥檚 bafflement.
The issue of circumcision, a rite of passage for both boys and girls in the Gikuyu 鈥榯ribe鈥� is central to the conflict between Gikuyu tradition and colonial Christianity. The Christian authorities conflate circumcision with every trope of cultural inferiority they craft as weapons in their efforts to consolidate and extend their political domination of the Gikuyu. This is what makes the issue so loaded. Like Weep Not Child this should be required reading for white/western feminists concerned about the practice. Waiyaki reflects that some of the ideas of the Christians are attractive or unobjectionable, but that the Christians鈥� mistake is to attempt to take away the 鈥榯ribe鈥欌€檚 traditions without giving them anything valueable in return; circumcision is not important as a physical change but an an internal, spiritual change. Murathi chooses circumcision to 鈥榖ecome beautiful in the tribe鈥� - it is an act of connection for her. Waiyaki鈥檚 thoughts can be questioned of course 鈥� he has been educated by the Christians! But I think that through his thoughts Ngugi offers what I would call both feminist pedagogy and pedagogy for feminists鈥�
I enjoyed the characters in this book, especially the sisters Nyambura and Muthoni, determined, wilful, courageous girls who use their emotional intelligence to transform their lives. Despite the fact that their actions are disastrous for them and others, Ngugi presents them in a way that defies misogyny. Waiyaki, the main male protagonist, is relatably naive and uncertain, trying to follow the direction of his father with limited understanding of the old man鈥檚 wishes. The lack of communication between father and son is gently critiqued in Waiyaki鈥檚 bafflement.
The issue of circumcision, a rite of passage for both boys and girls in the Gikuyu 鈥榯ribe鈥� is central to the conflict between Gikuyu tradition and colonial Christianity. The Christian authorities conflate circumcision with every trope of cultural inferiority they craft as weapons in their efforts to consolidate and extend their political domination of the Gikuyu. This is what makes the issue so loaded. Like Weep Not Child this should be required reading for white/western feminists concerned about the practice. Waiyaki reflects that some of the ideas of the Christians are attractive or unobjectionable, but that the Christians鈥� mistake is to attempt to take away the 鈥榯ribe鈥欌€檚 traditions without giving them anything valueable in return; circumcision is not important as a physical change but an an internal, spiritual change. Murathi chooses circumcision to 鈥榖ecome beautiful in the tribe鈥� - it is an act of connection for her. Waiyaki鈥檚 thoughts can be questioned of course 鈥� he has been educated by the Christians! But I think that through his thoughts Ngugi offers what I would call both feminist pedagogy and pedagogy for feminists鈥�
November 21, 2024
The arrival of the colonists greatly affects the cultural identity of the Kikuyu people, dividing them in two camps: one that clings to their traditions and customs, the other who wants to embrace the new religion and give up on their previous beliefs and practices. For the ones who try to unite these two camps, and make them see a new and combined way of life, danger lurks from both sides.
August 5, 2022
How towns divide and remain strangers to their neighbors. Who is getting indoctrinated into the White Man's ways or who is turning to the ancestral roots? Maybe this is a universal woe, but true. The writer writes so universally, explains the feelings withing multiple characters so superbly, that you would think that the woe is indeed everlasting, and very human. Short but impactful--crowds talking as one is a fear of mine, and so this has tinges of horror, to me. Worthwhile and relevant!
October 9, 2014
I read this novel because I thought Ngugi would win the Nobel Prize today, but he did not. In any event, I鈥檓 glad I read it, because it has been very long since I read his work (since reading in high school, not long after it was published).
I was struck by the rhythm not of Ngugi鈥檚 prose, but of his telling of the story, the repetitions, hesitations, thought processes, excitements, rememberings, and fears. The writing itself is not of much interest. The fablistic, traditional, and classical dramatic aspects are certainly interesting. But it is the rhythm of the telling that gives the novel its power. Give the rhythm time to grab you (it took me till about 1/3 of the way in).
I was struck by the rhythm not of Ngugi鈥檚 prose, but of his telling of the story, the repetitions, hesitations, thought processes, excitements, rememberings, and fears. The writing itself is not of much interest. The fablistic, traditional, and classical dramatic aspects are certainly interesting. But it is the rhythm of the telling that gives the novel its power. Give the rhythm time to grab you (it took me till about 1/3 of the way in).
January 12, 2017
乇賵丕賷丞 噩賷丿丞 賵賴賷 丕賱鬲噩丕乇亘 丕賱賯賱賷賱丞 丕賱鬲賷 兀禺賵囟賴丕 賲毓 丕賱兀丿亘 丕賱兀賮乇賷賯賷.. 兀賮乇賷賯賷丕 丨賷孬 丕賱賲卮丕賰賱 丕賱鬲賷 賱丕 鬲賳鬲賴賷 賵丕賱丨乇賵亘 丕賱鬲賷 鬲購夭賴賯 賮賷賴丕 丕賱兀乇賵丕丨 亘爻亘亘 賵亘睾賷乇 爻亘亘 貙 賷丨賰賷 丕賱賰丕鬲亘 賴賳丕 毓賳 賮鬲乇丞 丨乇噩丞 賲賳 鬲丕乇賷禺 賰賷賳賷丕 丨賷孬 丕賱賲卮丕賰賱 丕賱賯亘賷賱丞 亘爻亘亘 丕賱丿賷賳 丕賱噩丿賷丿 賵賲毓丕乇賰 丕賱噩賷賱 丕賱噩丿賷丿 賱賱丿禺賵賱 賮賷 丕賱鬲毓賱賷賲 賵亘丿兀 賲乇丨賱丞 噩丿賷丿丞..
丕賱賯氐丞 鬲亘丿賵 賰賲夭賷噩 賲賳 丕賱禺乇丕賮丕鬲 丕賱賯亘賷賱丞 賲毓 乇賵丨 鬲賱賰 丕賱丨賯亘丞 丕賱兀賱賷賲丞 賲賳 鬲丕乇賷禺 丕賱亘賱丕丿.. 丨丕賵賱 兀賳 賷乇爻賲 氐賵乇丞 丕賱賳賴乇 賰賮丕氐賱 亘賷賳 毓賴丿賷賳 賰賱丕賴賲丕 賲乇 貙 賵爻胤乇 賮賷賴丕 賲卮丕賴丿 賲丐賱賲丞 丨賷孬 賱丕亘丿 兀賳 丕賱廿賳爻丕賳 賴賵 丕賱胤乇賮 丕賱兀賵賱 賵丕賱兀禺賷乇 賲賳 鬲賱賰 丕賱賲兀爻丕丞 丕賱賲馗賱賲丞..
丕賱賯氐丞 鬲亘丿賵 賰賲夭賷噩 賲賳 丕賱禺乇丕賮丕鬲 丕賱賯亘賷賱丞 賲毓 乇賵丨 鬲賱賰 丕賱丨賯亘丞 丕賱兀賱賷賲丞 賲賳 鬲丕乇賷禺 丕賱亘賱丕丿.. 丨丕賵賱 兀賳 賷乇爻賲 氐賵乇丞 丕賱賳賴乇 賰賮丕氐賱 亘賷賳 毓賴丿賷賳 賰賱丕賴賲丕 賲乇 貙 賵爻胤乇 賮賷賴丕 賲卮丕賴丿 賲丐賱賲丞 丨賷孬 賱丕亘丿 兀賳 丕賱廿賳爻丕賳 賴賵 丕賱胤乇賮 丕賱兀賵賱 賵丕賱兀禺賷乇 賲賳 鬲賱賰 丕賱賲兀爻丕丞 丕賱賲馗賱賲丞..
December 2, 2021
丕賱賳賴乇 丕賱賮丕氐賱
賳賴乇 賳賵賴賷丕 丕賱賮丕氐賱 亘賷賳 賰丕賲賷賳賵 賵賲丕賰賵賷賵貙 賷購賯丕賱 廿賳賴購 賳賴乇 丕賱丨賷丕丞 丕賱匕賷 賵丨丿 丕賱乇噩丕賱 賵丕賱賲丕卮賷丞 賵丕賱丨賷賵丕賳丕锟斤拷 丕賱亘乇賷丞 賵丕賱兀卮噩丕乇 賮賴賱 賷賵丨丿 丕賱賳賴乇 兀賷囟丕賸 亘賷賳 丕賱兀毓乇丕賮 賵丕賱毓丕丿丕鬲 丕賱賯亘賱賷丞 賵丕賱丿賷賳賷丞 賲毓丕賸責
乇賵丕賷丞 乇丕卅毓丞 賲賳 丕賱賯丕乇丞 丕賱爻賲乇丕亍 丕爻鬲胤丕毓 賮賷賴丕 賳睾賵噩賷 賵丕孬賷賵賳睾賵 兀賳 賷賳賯賱 氐賵乇丞 毓賳 丿賵丕禺賱 卮毓亘 賰賷賳賷丕 賮賷 馗賱 賮鬲乇丞 丕賱丕丨鬲賱丕賱 丕賱亘乇賷胤丕賳賷 賵賰匕賱賰 亘丿丕賷丞 丕賳鬲卮丕乇 丿賷丕賳丞 丕賱乇噩賱 丕賱兀亘賷囟 丕賱噩丿賷丿 (兀賷 賷毓賳賷 丕賱賲爻丨賷丞) 賵賳乇賶 賮賷 馗賱 賴匕賴 丕賱馗乇賵賮 丕賳賯爻丕賲 丕賱賳丕爻 廿賱賶 賲丐賷丿賷賳 賵 賲毓丕乇囟賷賳貨 賰噩乇兀丞 賵鬲賲乇丿 賲賵孬賵賳賷 毓賱賶 賵丕賱丿賴丕 丕賱賲爻賷丨賷 賵丕禺鬲賷丕乇賴丕 丕賱鬲賲爻賰 亘丕賱毓丕丿丕鬲 丕賱賯亘賱賷丞 賵賴乇賵亘賴丕 賱賱禺鬲丕賳 賵賴匕丕 賴賵 丕賱丨丿孬 丕賱匕賷 賷賲賰賳 兀賳 賳爻賲賷賴 丕賳胤賱丕賯丞 丕賱乇賵丕賷丞 賳丨賵 丕賱氐乇丕毓 賵丕賱馗賱賲 賵丕賱丕爻鬲亘丿丕丿.
賳賴乇 賳賵賴賷丕 丕賱賮丕氐賱 亘賷賳 賰丕賲賷賳賵 賵賲丕賰賵賷賵貙 賷購賯丕賱 廿賳賴購 賳賴乇 丕賱丨賷丕丞 丕賱匕賷 賵丨丿 丕賱乇噩丕賱 賵丕賱賲丕卮賷丞 賵丕賱丨賷賵丕賳丕锟斤拷 丕賱亘乇賷丞 賵丕賱兀卮噩丕乇 賮賴賱 賷賵丨丿 丕賱賳賴乇 兀賷囟丕賸 亘賷賳 丕賱兀毓乇丕賮 賵丕賱毓丕丿丕鬲 丕賱賯亘賱賷丞 賵丕賱丿賷賳賷丞 賲毓丕賸責
乇賵丕賷丞 乇丕卅毓丞 賲賳 丕賱賯丕乇丞 丕賱爻賲乇丕亍 丕爻鬲胤丕毓 賮賷賴丕 賳睾賵噩賷 賵丕孬賷賵賳睾賵 兀賳 賷賳賯賱 氐賵乇丞 毓賳 丿賵丕禺賱 卮毓亘 賰賷賳賷丕 賮賷 馗賱 賮鬲乇丞 丕賱丕丨鬲賱丕賱 丕賱亘乇賷胤丕賳賷 賵賰匕賱賰 亘丿丕賷丞 丕賳鬲卮丕乇 丿賷丕賳丞 丕賱乇噩賱 丕賱兀亘賷囟 丕賱噩丿賷丿 (兀賷 賷毓賳賷 丕賱賲爻丨賷丞) 賵賳乇賶 賮賷 馗賱 賴匕賴 丕賱馗乇賵賮 丕賳賯爻丕賲 丕賱賳丕爻 廿賱賶 賲丐賷丿賷賳 賵 賲毓丕乇囟賷賳貨 賰噩乇兀丞 賵鬲賲乇丿 賲賵孬賵賳賷 毓賱賶 賵丕賱丿賴丕 丕賱賲爻賷丨賷 賵丕禺鬲賷丕乇賴丕 丕賱鬲賲爻賰 亘丕賱毓丕丿丕鬲 丕賱賯亘賱賷丞 賵賴乇賵亘賴丕 賱賱禺鬲丕賳 賵賴匕丕 賴賵 丕賱丨丿孬 丕賱匕賷 賷賲賰賳 兀賳 賳爻賲賷賴 丕賳胤賱丕賯丞 丕賱乇賵丕賷丞 賳丨賵 丕賱氐乇丕毓 賵丕賱馗賱賲 賵丕賱丕爻鬲亘丿丕丿.
December 24, 2013
Ngugi tells a tale of the divisions in a community in Kenya brought on my colonialism and Christianity. The rift grows as each of the major divisions solidify their positions amid the invasion of the country. The focus of the battle is between the Kenyans rather than the invaders, reminiscent of how in the diaspora the frustration of communities often gets turned on to itself rather than the wider system that creates and sustains those kind of divisions. An important read for black Americans because it gives a glimpse of life, beliefs and cultural practices of Africans before colonization.
As I continue to read books from different countries in Africa and around the diaspora, the more I am aware of how writing styles, story lines and emphases are indeed a reflection of those different cultures and realities. My hope is that this diversity of expression continues, rather than having a universally (or western) approved standard against which all books are assessed.
I really liked this book
As I continue to read books from different countries in Africa and around the diaspora, the more I am aware of how writing styles, story lines and emphases are indeed a reflection of those different cultures and realities. My hope is that this diversity of expression continues, rather than having a universally (or western) approved standard against which all books are assessed.
I really liked this book
April 30, 2024
I like this writer鈥攓uite a bit, actually. He seemed unable to be a cynical prick like me, so it鈥檚 an attractive quality. He tells stories that are bedrock; folkloric, almost outside frame鈥攓uite a good thing, too. There do be issues, however.
Telegraphy.
As a spinner of yarns, he鈥檚 great; it鈥檚 the originality of the weaving that is driving me batshit. My copy says he wrote it still in college, something I hope is true: it鈥檚 the best Eng Comp paper ever written. Metaphor; symbolism; foreshadowing; elliptical wrap: bang fucking on. Problem is, it鈥檚 very jejune. Positive is, naivety combined with glowing intentions are far more attractive than linguistic-gymnastic cataracts these days.
Someone put on 鈥淚鈥檝e Seen That Movie Too鈥� and us players can get to acting surprised, saying, 鈥楲ove鈥檚 just a four-letter word.鈥� Kenya, sure as Mississippi or goddamn, sure ain鈥檛.
Telegraphy.
As a spinner of yarns, he鈥檚 great; it鈥檚 the originality of the weaving that is driving me batshit. My copy says he wrote it still in college, something I hope is true: it鈥檚 the best Eng Comp paper ever written. Metaphor; symbolism; foreshadowing; elliptical wrap: bang fucking on. Problem is, it鈥檚 very jejune. Positive is, naivety combined with glowing intentions are far more attractive than linguistic-gymnastic cataracts these days.
Someone put on 鈥淚鈥檝e Seen That Movie Too鈥� and us players can get to acting surprised, saying, 鈥楲ove鈥檚 just a four-letter word.鈥� Kenya, sure as Mississippi or goddamn, sure ain鈥檛.
January 7, 2020
Afrika maceram t眉m h谋z谋yla devam ediyor. Oralarda dola艧acak g枚te hen眉z sahip olmad谋臒谋m i莽in , k眉lt眉r眉n眉 艧imdilik 枚nemli yazarlar谋na ait kitaplar arac谋l谋臒谋yla 枚z眉msemeye 莽al谋艧谋yorum.
Beyaz insan谋n bu g眉zelim topraklara yerle艧ip , her yeri tek tek ele ge莽irmesinden sonraki s眉recin tam ortas谋nda buluyoruz kendimizi. Koskoca Afrika'n谋n ya艧ad谋臒谋 k眉lt眉r erozyonunu; siyahilerin , beyazlar谋n getirmi艧 oldu臒u din 眉zerinden binlerce y谋ll谋k k眉lt眉rlerine sahip 莽谋kmak i莽in u臒ra艧an 谋rkda艧lar谋na kar艧谋 vermi艧 oldu臒u sa莽ma m眉cadeleye tan谋kl谋k ediyoruz.
'Beyazlara kar艧谋 verilecek en b眉y眉k sava艧 onlar谋n ilimini irfan谋n谋 almakt谋r , onlar gibi olmak de臒ildir' s枚ylemleri asl谋nda d眉nyan谋n her yerinde ge莽erli olacak bir 枚dev niteli臒indedir. Kitapta en 莽ok dikkatimi 莽eken nokta , benim y谋llard谋r bu co臒rafyada 陌slamiyetin hakim oldu臒u b枚lgelere ait i臒ren莽 bir k眉lt眉r olarak bildi臒im k谋z 莽ocuklar谋n谋n s眉nnet edilmesi olay谋n谋n asl谋nda Afrika kavimlerinin 枚nemli bir k眉lt眉r眉n眉n oldu臒unu 枚臒renmi艧 olmamd谋r. Her ne kadar kula臒a korkun莽 gelse de Hristiyanl谋臒谋 kabul etmi艧 siyahilerin i莽lerindeki kad谋nlar谋n s眉nnet olmak i莽in m眉cadele vermesi de kitab谋n en garip noktalar谋ndan biriydi. Erkek olmak i莽in nas谋l s眉nnet olmak gerekiyorsa , kad谋n olmak i莽in de ayn谋 艧ey ge莽erlidir 莽眉nk眉. De臒i艧ikti vallahi , kimi destekleyeyim bilemedim.
Beyaz insan谋n bu g眉zelim topraklara yerle艧ip , her yeri tek tek ele ge莽irmesinden sonraki s眉recin tam ortas谋nda buluyoruz kendimizi. Koskoca Afrika'n谋n ya艧ad谋臒谋 k眉lt眉r erozyonunu; siyahilerin , beyazlar谋n getirmi艧 oldu臒u din 眉zerinden binlerce y谋ll谋k k眉lt眉rlerine sahip 莽谋kmak i莽in u臒ra艧an 谋rkda艧lar谋na kar艧谋 vermi艧 oldu臒u sa莽ma m眉cadeleye tan谋kl谋k ediyoruz.
'Beyazlara kar艧谋 verilecek en b眉y眉k sava艧 onlar谋n ilimini irfan谋n谋 almakt谋r , onlar gibi olmak de臒ildir' s枚ylemleri asl谋nda d眉nyan谋n her yerinde ge莽erli olacak bir 枚dev niteli臒indedir. Kitapta en 莽ok dikkatimi 莽eken nokta , benim y谋llard谋r bu co臒rafyada 陌slamiyetin hakim oldu臒u b枚lgelere ait i臒ren莽 bir k眉lt眉r olarak bildi臒im k谋z 莽ocuklar谋n谋n s眉nnet edilmesi olay谋n谋n asl谋nda Afrika kavimlerinin 枚nemli bir k眉lt眉r眉n眉n oldu臒unu 枚臒renmi艧 olmamd谋r. Her ne kadar kula臒a korkun莽 gelse de Hristiyanl谋臒谋 kabul etmi艧 siyahilerin i莽lerindeki kad谋nlar谋n s眉nnet olmak i莽in m眉cadele vermesi de kitab谋n en garip noktalar谋ndan biriydi. Erkek olmak i莽in nas谋l s眉nnet olmak gerekiyorsa , kad谋n olmak i莽in de ayn谋 艧ey ge莽erlidir 莽眉nk眉. De臒i艧ikti vallahi , kimi destekleyeyim bilemedim.
October 4, 2019
Zsen谩nt vagy sem, 茅n m谩r annyira hozz谩n艖ttem a nyugati t铆pus煤 sz茅pirodalomhoz, hogy sz眉ks茅gem van a cselekm茅ny komplexit谩s谩ra a m疟 茅lvezet茅hez 鈥� vagy ha az nincs, legal谩bb a st铆lus vagy a gondolat 煤jszer疟s茅g茅re. Nos, Ng农g末 wa Thiong'o k枚nyv茅t igaz谩b贸l ezek k枚z眉l egyik sem jellemzi 鈥� ami p茅ld谩ul a st铆lus 煤jszer疟s茅g茅nek t疟nik, az egyszer疟en helyrajzi k枚vetkezm茅ny, 茅s abb贸l fakad, hogy az 铆r贸 kenyai, 茅s Keny谩r贸l 铆r*. Am煤gy ez egy szimpla vonalvezet茅s疟 R贸me贸 茅s J煤lia-sztori, Waiyaki 茅s Nyambura szerelm茅nek t枚rt茅nete, akiknek igaz谩b贸l tal谩lkozniuk sem szabadott volna, hiszen annyi minden v谩lasztja el 艖ket. Az 铆r贸 k茅t csoportkonfliktust hoz j谩t茅kba: egyr茅szt 眉tk枚zik a kereszt茅nys茅g 茅s az 艖si vall谩s, m谩sr茅szt pedig egym谩snak fesz眉l a halad贸 茅s a marad贸 (vagy haladi 茅s maradi?) gondolkod谩s. No most a shakespear-i alapt枚rt茅net f艖 tanuls谩ga sz谩momra (azon t煤l, hogy nem tan谩csos elsietni egy 枚ngyilkoss谩got sem) az, hogy k茅t ellens茅ges k枚z枚ss茅g k枚z眉l nem felt茅tlen眉l van valamelyiknek igaza, J贸ra 茅s Rosszra val贸 feloszt谩suk 枚nk茅nyes, 茅s n茅z艖pont k茅rd茅se. Mi t枚bb: nem is besz茅lhet眉nk igazs谩gr贸l abban az esetben, ha ezek az ideol贸gi谩k elv谩lasztanak egym谩st贸l k茅t egym谩shoz vonz贸d贸 l茅nyt 鈥� helyesebb ilyenkor tal谩n a fanatizmus sz贸t haszn谩lni. Ng农g末 wa Thiong'o sz茅pen, rutinosan, helyenk茅nt megr谩z贸an viszi v茅gig ezt az 铆vet a v茅gkifejletig, szavunk se lehet r谩. Csak 茅ppen v茅gig ott motoszk谩lt a fejemben, hogy ha ez a t枚rt茅net nem Keny谩ban, hanem mondjuk Iow谩ban j谩tsz贸dik, Nyambura 茅s Waiyaki helyet pedig mondjuk Mary 茅s James a k茅t f艖szerepl艖, akkor egy 眉gyes, de nem egyed眉l谩ll贸 young adults lenne a v茅geredm茅ny. Ha van benne v茅rfarkas, akkor ki is adja a K枚nyvmolyk茅pz艖.
* Paradox m贸don az a t茅ny, hogy egy kenyai 铆r Keny谩r贸l, oda vezet, hogy evidensnek vesz 茅s nem r茅szletez olyan dolgokat, amik neki kenyaik茅nt (gikujuk茅nt) nyilv谩n term茅szetesek, ugyanakkor 茅n sz铆vesen tudn茅k meg r贸luk t枚bbet.
* Paradox m贸don az a t茅ny, hogy egy kenyai 铆r Keny谩r贸l, oda vezet, hogy evidensnek vesz 茅s nem r茅szletez olyan dolgokat, amik neki kenyaik茅nt (gikujuk茅nt) nyilv谩n term茅szetesek, ugyanakkor 茅n sz铆vesen tudn茅k meg r贸luk t枚bbet.
December 13, 2020
This novella explores the riff created among a community in the area outside of Nairobi when they encounter European missionaries. Some embrace the European culture and religion and others regard any interaction with the whites as a betrayal of the community. Caught in the middle is a young man who wants his community to benefit from European education of their children while still retaining their ancient culture. This short book gave me a large insight into a moment in history in a world far from mine.
October 7, 2019
D枚bbenetes utaz谩s a lelkek m茅ly茅re a szerelem 茅s a hagyom谩nyok 眉tk枚z茅se.
September 16, 2018
He disfrutado mucho la lectura, ha sido una experiencia muy interesante y reveladora. Thiong'o es uno de los favoritos para ganar el Premio Nobel, seg煤n las casas de apuestas, tiene un estilo muy claro y sencillo pero que me transmite mucho (en ese sentido me ha recordado a Hemingway). As铆 que rapidamente me he sentido como si yo formara parte de la tribu kikuyu, no como si la observara desde fuera, y he notado la frustraci贸n que causa un problema que no se puede resolver. El problema es que con la llegada del hombre blanco y del cristianismo, la tribu ha quedado dividida entre los que asimilan las nuevas ideas y los que defienden las viejas tradiciones, entre ellas la horrible circuncisi贸n femenina. El autor se muestra totalmente neutral, muestra todos los puntos de vista sin tomar partido, juzgar es cosa nuestra. Quiz谩 lo peor sea la historia de amor a lo Romeo y Julieta que es muy t贸pica y est谩 muy vista pero tampoco me ha desagradado esto, si la novela llega a tener un final mas memorable le doy las cinco estrellas.
July 28, 2012
This book illustrates powerful tensions between tribal ways and Christian ways in Africa in the time of Livingstone, the famous missionary. Both sides incur guilt. The novel effectively uses imagery of shedding blood to point to a human longing for redemption, but characters struggle with different visions of where that redemption will come from. Will it come through keeping the purity of the old tribal rituals (including circumcision of both the male and female variety)? Will it come through education? Or will it come by destroying the one man who seeks to unite the traditional and newly-converted Christian factions within the Gikuyu tribe?
As a schoolteacher myself, I was drawn to the struggles of the character known as "The Teacher." However, I was left wanting more insight into the content and direction of the teaching at the schools he founded, since he essentially equated education with salvation.
As a schoolteacher myself, I was drawn to the struggles of the character known as "The Teacher." However, I was left wanting more insight into the content and direction of the teaching at the schools he founded, since he essentially equated education with salvation.
February 9, 2018
Apparently simple but deeply complex and lyrically beautiful story set in colonial Kenya. A young man from the Kikuyu people who seems to be destined to be its leader, comes to realise that what is being presented to him as a choice between resisting colonial pillage and disenfranchisement, and exposing his people to new knowledge and thinking, is actually a false one. It鈥檚 a novella so rather than taking time to develop characters, the focus is much more on presenting a set of complex themes and seeing how they interlock. The visual image of two sides of a valley being at war with each other is a metaphor for a number of binary conflicts; loyalty vs betrayal, love versus duty, the individual versus the collective, tradition versus modernity. But if you think you know where it鈥檚 going, the ending surprises you...
December 23, 2020
An interesting, engaging, concisely written short novel about black Kenyans torn between accepting white settlement and rejecting it. Joshua, a black Christian preacher and leader, has two daughters, Muthoni and Nyambura. He is accepting of white settlement. Waiyaki is an educated man who lives with the Kenyans who follow the old customs and want to banish the white man. Waiyaki is a teacher and wants his people to become more educated, allowing them to learn new ways of supporting themselves. Conflicts arise between the Kenyans drawn to the white newcomers and those wanting to follow traditional customs. Complications arise when Waiyaki falls in love with Nyambura.
First published in 1965.
First published in 1965.
August 24, 2017
I feel like the author didn't want to write anymore so just ended it there
August 24, 2022
S枚m眉rgecilerin Kenya'ya yerle艧meye ba艧lad谋臒谋 ve misyonerlik faaliyetlerinin yo臒unla艧t谋臒谋 bir d枚nemde Gikuyu topraklar谋nda ya艧anan ayr谋l谋klara 莽枚z眉m bulmaya 莽al谋艧an gen莽 Waiyaki'nin hikayesini okuyoruz bu kitapta.
Yine anlams谋z bir 艧ekilde beklentimin y眉ksek oldu臒u bir eserdi. Fakat verdi臒im puandan da anla艧谋laca臒谋 眉zere arad谋臒谋m谋 bulamad谋m. Ve yine okurken s谋k s谋k daha g眉zel olabilirdi diye d眉艧眉n眉rken buldum kendimi. Fikirlerim 艧枚yle;
+ Hikaye, Gikuyu mitolojisine dayan谋larak verilmeye 莽al谋艧谋lm谋艧. 陌ki rakip gibi duran da臒 s谋ralar谋 Kameno ve Makuyu ile onlar谋n ruhu kabul edilen Honia nehri. Bu mitolojik yap谋 metne ba艧ar谋l谋 艧ekilde yay谋lamam谋艧 ve karakterlerle yeterince ba臒da艧m谋yor bence.
+ Kurgu 莽ok da臒谋n谋k. Ba艧 karakterin say谋klamalar谋, karars谋zl谋klar谋yla ge莽iyor hikayenin 莽o臒u. Hikayeyi ilerletecek olaylar pat diye olup bitiyor. Giri艧 var ama geli艧me zay谋f.
+ Kitab谋n ana fikri 190. sayfada verilmi艧. Temelden k枚t眉 olmayan Beyaz Adam'谋n dininin kirlerden ar谋nd谋r谋l谋p halk谋n gelenekleriyle uzla艧t谋r谋lmas谋 gerekti臒i belirtilmi艧. Beni metinle ilgili en 莽ok rahats谋z eden husus da burada yat谋yor. Halk谋n gelene臒ine 枚rnek olarak kad谋n ve erkek s眉nneti se莽ilmi艧. Yazar谋n s眉nnet ile ilgili duru艧unu anlayamad谋m, olduk莽a belirsiz b谋rak谋lm谋艧 gibi. Bir de yine bu k谋s谋mda bahsedilen insanlar谋n ya艧am bi莽imlerinin her zaman 眉st眉n tutulmas谋 fikri etrafl谋ca tart谋艧谋lmas谋 gereken bir husus. Gelenek ve g枚reneklerin bu kadar y眉celtilmesi do臒ru mu bilmiyorum.
Kargalar B眉y眉c眉s眉 kitab谋n谋 merak ediyorum. Onu da be臒enmezsem okumak i莽in 莽aba sarf edece臒im bir yazar olmayacak.
Yine anlams谋z bir 艧ekilde beklentimin y眉ksek oldu臒u bir eserdi. Fakat verdi臒im puandan da anla艧谋laca臒谋 眉zere arad谋臒谋m谋 bulamad谋m. Ve yine okurken s谋k s谋k daha g眉zel olabilirdi diye d眉艧眉n眉rken buldum kendimi. Fikirlerim 艧枚yle;
+ Hikaye, Gikuyu mitolojisine dayan谋larak verilmeye 莽al谋艧谋lm谋艧. 陌ki rakip gibi duran da臒 s谋ralar谋 Kameno ve Makuyu ile onlar谋n ruhu kabul edilen Honia nehri. Bu mitolojik yap谋 metne ba艧ar谋l谋 艧ekilde yay谋lamam谋艧 ve karakterlerle yeterince ba臒da艧m谋yor bence.
+ Kurgu 莽ok da臒谋n谋k. Ba艧 karakterin say谋klamalar谋, karars谋zl谋klar谋yla ge莽iyor hikayenin 莽o臒u. Hikayeyi ilerletecek olaylar pat diye olup bitiyor. Giri艧 var ama geli艧me zay谋f.
+ Kitab谋n ana fikri 190. sayfada verilmi艧. Temelden k枚t眉 olmayan Beyaz Adam'谋n dininin kirlerden ar谋nd谋r谋l谋p halk谋n gelenekleriyle uzla艧t谋r谋lmas谋 gerekti臒i belirtilmi艧. Beni metinle ilgili en 莽ok rahats谋z eden husus da burada yat谋yor. Halk谋n gelene臒ine 枚rnek olarak kad谋n ve erkek s眉nneti se莽ilmi艧. Yazar谋n s眉nnet ile ilgili duru艧unu anlayamad谋m, olduk莽a belirsiz b谋rak谋lm谋艧 gibi. Bir de yine bu k谋s谋mda bahsedilen insanlar谋n ya艧am bi莽imlerinin her zaman 眉st眉n tutulmas谋 fikri etrafl谋ca tart谋艧谋lmas谋 gereken bir husus. Gelenek ve g枚reneklerin bu kadar y眉celtilmesi do臒ru mu bilmiyorum.
Kargalar B眉y眉c眉s眉 kitab谋n谋 merak ediyorum. Onu da be臒enmezsem okumak i莽in 莽aba sarf edece臒im bir yazar olmayacak.
June 27, 2020
really beautiful picaresque piece of post or anti-colonial literature that convincingly explores the conflicts that colonialism sows within the colonised themselves, colonisation as a dialectical process and not as some simple 'goodies v baddies' narrative. weird to think my parents' generation reading african literature like this and applying it to what they were living through in northern ireland
June 10, 2019
I wanted to like this novel, and it has turned out that I did. This is the first book written by Kenyan writer Ng农g末 wa Thiong'o that I've never read before, and I hope to read more of his work. Ng农g末 wa Thiong'o once wrote in English, but he changed to writing in his native language, Gikuyu. He has been a political prisoner, taught at universities in the United States, and his writings have been considered for a Nobel Prize.
This short novel started out at a snail's pace. The language is spare but also with touches of eloquence. The style is a mix of a traditional tale, psychological and suspense novel, with a bit of romance.
The River Between centers around two villages and its' main character Waiyaki and his internal world. There is rivalry between the old indigenous ways of circumcision for both males and females and the Christianity brought by the Europeans. There is conflict between the old generation and the youth, the traditional brand of education and the education of the white man. There is the slow stealing of land by the Europeans and the imposition of taxation.
Waiyaki who is a teacher and a good man of balanced principles is caught in the middle, and he knows he must keep his balance on the head of the needle in between the mission education he received by the Europeans and his loyalty to his village and his father's belief in his destiny as savior of their tribe from the world of the invader and those who are traitors.
To me the two African villages of Kameno and Makuyu are microcosms of some of the struggles we face today in the postmodern era.
This short novel started out at a snail's pace. The language is spare but also with touches of eloquence. The style is a mix of a traditional tale, psychological and suspense novel, with a bit of romance.
The River Between centers around two villages and its' main character Waiyaki and his internal world. There is rivalry between the old indigenous ways of circumcision for both males and females and the Christianity brought by the Europeans. There is conflict between the old generation and the youth, the traditional brand of education and the education of the white man. There is the slow stealing of land by the Europeans and the imposition of taxation.
Waiyaki who is a teacher and a good man of balanced principles is caught in the middle, and he knows he must keep his balance on the head of the needle in between the mission education he received by the Europeans and his loyalty to his village and his father's belief in his destiny as savior of their tribe from the world of the invader and those who are traitors.
To me the two African villages of Kameno and Makuyu are microcosms of some of the struggles we face today in the postmodern era.
March 29, 2020
I don't think the 欧宝娱乐 summary people actually read the book. I'm also not sure about some of the other reviewers either. Saying this book is about female circumcision is like saying To Kill a Mockingbird is about Scout Finchlearning about shooting birds. It is a plot point and it is memorable,听 but I wouldn't say that is what the book is about.听
The story is about how Africa is torn between its traditional ways, the Christian ways imposed upon it, and the need to find their own path. Circumcision, both male and female, is one of the dividing issues that separates the newly converted Christian village and the neighboring traditional village.
Many of the same issues addressed in his later book (Devil on the Cross) are present in this first book. However, I don't think his writing is captivating enough for me to recommend it.听
The story is about how Africa is torn between its traditional ways, the Christian ways imposed upon it, and the need to find their own path. Circumcision, both male and female, is one of the dividing issues that separates the newly converted Christian village and the neighboring traditional village.
Many of the same issues addressed in his later book (Devil on the Cross) are present in this first book. However, I don't think his writing is captivating enough for me to recommend it.听
October 13, 2016
The book is about the disturbances and conflict in Kenya during the English occupation. The Christian missionaries, who saw themselves as superior and civilized, forced their way of life on the people of Kenya, took over their land and wanted them to pay tax. Many people of Kenya didn鈥檛 want to change.
In the book, it all comes down to the issue of circumcision. The Christians are against women circumcision. The tension grows more and more, because of this. The tribe does it because it is tradition, apparently makes the girl clean and is a part of becoming a woman. The Christians don't do it and forbid it because God doesn鈥檛 mention it. Girls who belong to families that have converted are saved from the procedure, but not for the most natural reason, but because God says so. No one seems to think about the women and the consequences of the torture procedure. The men are treading the women badly, regardless of their believes. Women on both sides fear their husbands.
Both sides care about people being clean and respectable. The Christians might be against circumcision, but they don't like the inituation rites because people dance a sinful dance. So they care as much as the tribes about people, especially women, being respectable. Men wanting to have power over women鈥檚 bodies, and especially their sexuality, always seems to be an important issue, whether it is circumcision or limited rights of abortion. In the book, both girls and boys get circumcised, but the consequences are worse for the girls.
The circumcision is viewed as a kind of initiation rite, to become a man or woman. That kind of test exists more or less in different forms in different countries, sometimes even in dormitories or sports. A person would have to do something to proove to be a man or woman. People seem to have the need for such processes, to prove themselves.
When reading such a book, I feel so powerless. No one cares about people. Everything is about religion or tradition. The topic is very difficult and complicated. It is difficult to take away a tradition immediately, just because God says so, and not expect consequences. Women rights must be discussed, and only then, the people can change what parts of the tradition they want, if they want to, for it to last and work. In this case, the Christians only seemed to care about their religion, and people to be converted. What about finding one鈥檚 place, about belonging? What if a girl feels she has to be circumcised because she wants to belong to the group, and become a woman, and for that she thinks that circumcision is necessary? Not accepting it would probably mean rejection by the family or limited chance of getting married. Information is a powerful tool, and the main character tries to unite people and make them understand each other. It is difficult to convince people of different perspectives, but it is probably the only way to create a lasting agreement that works.
The Christian missionaries wanted the tribes to live like them. The people of the mountains in Kenya wanted their freedom. At the same time, the women were never free. Like the river between the mountains, Waiyaki is stuck between two different understandings. The strongest theme of the book is the groups complete lack of understanding of each other's point of view, and the difficulty of building bridges between two rigid convictions.
The author is a favourite in Nobel Prize discussions, and I absolutely think that he is a good candidate. We鈥檒l se who gets it on thurday, when the Nobel Prize in literature is announced.
EDIT. Bob Dylan got it.
In the book, it all comes down to the issue of circumcision. The Christians are against women circumcision. The tension grows more and more, because of this. The tribe does it because it is tradition, apparently makes the girl clean and is a part of becoming a woman. The Christians don't do it and forbid it because God doesn鈥檛 mention it. Girls who belong to families that have converted are saved from the procedure, but not for the most natural reason, but because God says so. No one seems to think about the women and the consequences of the torture procedure. The men are treading the women badly, regardless of their believes. Women on both sides fear their husbands.
Both sides care about people being clean and respectable. The Christians might be against circumcision, but they don't like the inituation rites because people dance a sinful dance. So they care as much as the tribes about people, especially women, being respectable. Men wanting to have power over women鈥檚 bodies, and especially their sexuality, always seems to be an important issue, whether it is circumcision or limited rights of abortion. In the book, both girls and boys get circumcised, but the consequences are worse for the girls.
The circumcision is viewed as a kind of initiation rite, to become a man or woman. That kind of test exists more or less in different forms in different countries, sometimes even in dormitories or sports. A person would have to do something to proove to be a man or woman. People seem to have the need for such processes, to prove themselves.
When reading such a book, I feel so powerless. No one cares about people. Everything is about religion or tradition. The topic is very difficult and complicated. It is difficult to take away a tradition immediately, just because God says so, and not expect consequences. Women rights must be discussed, and only then, the people can change what parts of the tradition they want, if they want to, for it to last and work. In this case, the Christians only seemed to care about their religion, and people to be converted. What about finding one鈥檚 place, about belonging? What if a girl feels she has to be circumcised because she wants to belong to the group, and become a woman, and for that she thinks that circumcision is necessary? Not accepting it would probably mean rejection by the family or limited chance of getting married. Information is a powerful tool, and the main character tries to unite people and make them understand each other. It is difficult to convince people of different perspectives, but it is probably the only way to create a lasting agreement that works.
The Christian missionaries wanted the tribes to live like them. The people of the mountains in Kenya wanted their freedom. At the same time, the women were never free. Like the river between the mountains, Waiyaki is stuck between two different understandings. The strongest theme of the book is the groups complete lack of understanding of each other's point of view, and the difficulty of building bridges between two rigid convictions.
The author is a favourite in Nobel Prize discussions, and I absolutely think that he is a good candidate. We鈥檒l se who gets it on thurday, when the Nobel Prize in literature is announced.
EDIT. Bob Dylan got it.
December 27, 2014
Cum 葯tiu foarte pu葲ine lucruri despre cultura kenyan膬, romanul lui Ng农g末 wa Thiong'o a fost o incursiune interesant膬 卯ntr-o lume guvernat膬 de tradi葲ii 葯i ritualuri str膬vechi, a c膬rei armonie 葯i autenticitate sunt tulburate de sosirea oamenilor albi 葯i a credin葲ei cre葯tine. Sunt vremuri de profunde schimb膬ri, 卯n care membrii triburilor ies din ignoran葲a lor fericit膬 pentru a cunoa葯te beneficiile dar 葯i blestemul civiliza葲iei. Ei sunt deposeda葲i de p膬m芒nturile l膬sate de p膬rin葲ii neamului lor, sunt subjuga葲i pentru prima oar膬 de o putere str膬in膬, pl膬tesc impozite unui guvern de a c膬rui existen葲膬 nu aveau habar p芒n膬 atunci. Misionarii aduc cu ei 葯coli 葯i 卯nv膬葲膬tur膬, dar aduc 葯i o nou膬 religie care condamn膬 practicile p膬g芒ne ale triburilor Kikuyu. 脦ns膬 africanii par mai degrab膬 interesa葲i de 卯nv膬葲膬tur膬 dec芒t de m芒ntuire, neput芒nd renun葲a la tradi葲iile care 卯i definesc 鈥� iar cei care o fac sunt considera葲i ni葯te tr膬d膬tori.
脦n timp ce zonele din 卯mprejurimi se modernizeaz膬 sub influen葲a coloni葯tilor, triburile de pe coamele Makuyu 葯i Kameno duc o via葲膬 izolat膬 葯i netulburat膬 de influen葲ele din exterior, p膬str芒ndu-葯i intacte ritualurile 葯i tradi葲iile. Sunt oameni al c膬ror s芒nge 葯i oase vorbesc limba dealurilor. Cele dou膬 comunit膬葲i Kikuyu au aceea葯i origine, dar sunt desp膬r葲ite nu numai de valea r芒ului Honia, ci 葯i de o veche rivalitate pentru suprema葲ie: africanii de pe coama Kameno 卯葯i atribuie puterea spiritual膬 葯i conducerea pe baza legendelor mo葯tenite de la p膬rin葲ii din vechime ai tribului.
Nici m膬car misionarii cre葯tini care s-au stabilit 卯n vecin膬tate nu se aventureaz膬 pe c膬r膬rile 卯ntortocheate ce duc la a葯ez膬rile Kikuyu, dar influen葲a lor reu葯e葯te s膬 p膬trund膬 卯n interior prin c芒葲iva membri ai tribului pe care i-au convertit la cre葯tinism. Noua credin葲膬 este cea care ad芒nce葯te conflictele dintre cele dou膬 comunit膬葲i, c膬ci coama Makuyu devine treptat un centru de propov膬duire a religiei 葯i a obiceiurilor oamenilor albi - spre nemul葲umirea membrilor tradi葲ionali葯ti, care vor s膬 apere puritatea tribului. Copiii celor converti葲i sunt prin葯i 卯ntre respectarea a dou膬 datorii - cea fa葲膬 de p膬rin葲i 葯i cea fa葲膬 de trib, iar multe femei 鈥澝畁va葲膬鈥� 葯i accept膬 noua religie din supunere fa葲膬 de b膬rbat.
Am mai avut o tentativ膬 de a citi R芒ul care ne desparte, dar primele pagini pur 葯i simplu nu m-au prins. Am avut senza葲ia c膬 este o carte dificil膬 葯i alambicat膬, mai ales datorit膬 conceptelor cu totul necunoscute care sunt 卯ngr膬m膬dite la 卯nceput f膬r膬 explica葲ii (葯i f膬r膬 note de subsol) - dar iat膬 c膬 la a doua 卯ncercare am realizat c膬 nu este a葯a. Din contr膬, R芒ul care ne desparte este o carte simpl膬, repetitiv膬, care de multe ori pare c膬 se 卯nv芒rte 卯n cerc, f膬r膬 a avansa prea mult - iar finalul l膬sat 卯n aer confirm膬 aceast膬 senza葲ie de suspendare 卯n timp, f膬r膬 o rezolvare clar膬. 脦ns膬 istoria este cea care continu膬 葯i completeaz膬 povestea lui Ng农g末 wa Thiong'o, acest scriitor kenyan favorit la Premiul Nobel, un cronicar 卯ncercat de soart膬 al neamului s膬u Kikuyu.
Dac膬 ave葲i chef de citit mai mult dec芒t at芒t, varianta lung膬 (葯i alte informa葲ii despre diferite aspecte ale romanului) se afl膬 pe blog:
脦n timp ce zonele din 卯mprejurimi se modernizeaz膬 sub influen葲a coloni葯tilor, triburile de pe coamele Makuyu 葯i Kameno duc o via葲膬 izolat膬 葯i netulburat膬 de influen葲ele din exterior, p膬str芒ndu-葯i intacte ritualurile 葯i tradi葲iile. Sunt oameni al c膬ror s芒nge 葯i oase vorbesc limba dealurilor. Cele dou膬 comunit膬葲i Kikuyu au aceea葯i origine, dar sunt desp膬r葲ite nu numai de valea r芒ului Honia, ci 葯i de o veche rivalitate pentru suprema葲ie: africanii de pe coama Kameno 卯葯i atribuie puterea spiritual膬 葯i conducerea pe baza legendelor mo葯tenite de la p膬rin葲ii din vechime ai tribului.
Nici m膬car misionarii cre葯tini care s-au stabilit 卯n vecin膬tate nu se aventureaz膬 pe c膬r膬rile 卯ntortocheate ce duc la a葯ez膬rile Kikuyu, dar influen葲a lor reu葯e葯te s膬 p膬trund膬 卯n interior prin c芒葲iva membri ai tribului pe care i-au convertit la cre葯tinism. Noua credin葲膬 este cea care ad芒nce葯te conflictele dintre cele dou膬 comunit膬葲i, c膬ci coama Makuyu devine treptat un centru de propov膬duire a religiei 葯i a obiceiurilor oamenilor albi - spre nemul葲umirea membrilor tradi葲ionali葯ti, care vor s膬 apere puritatea tribului. Copiii celor converti葲i sunt prin葯i 卯ntre respectarea a dou膬 datorii - cea fa葲膬 de p膬rin葲i 葯i cea fa葲膬 de trib, iar multe femei 鈥澝畁va葲膬鈥� 葯i accept膬 noua religie din supunere fa葲膬 de b膬rbat.
Am mai avut o tentativ膬 de a citi R芒ul care ne desparte, dar primele pagini pur 葯i simplu nu m-au prins. Am avut senza葲ia c膬 este o carte dificil膬 葯i alambicat膬, mai ales datorit膬 conceptelor cu totul necunoscute care sunt 卯ngr膬m膬dite la 卯nceput f膬r膬 explica葲ii (葯i f膬r膬 note de subsol) - dar iat膬 c膬 la a doua 卯ncercare am realizat c膬 nu este a葯a. Din contr膬, R芒ul care ne desparte este o carte simpl膬, repetitiv膬, care de multe ori pare c膬 se 卯nv芒rte 卯n cerc, f膬r膬 a avansa prea mult - iar finalul l膬sat 卯n aer confirm膬 aceast膬 senza葲ie de suspendare 卯n timp, f膬r膬 o rezolvare clar膬. 脦ns膬 istoria este cea care continu膬 葯i completeaz膬 povestea lui Ng农g末 wa Thiong'o, acest scriitor kenyan favorit la Premiul Nobel, un cronicar 卯ncercat de soart膬 al neamului s膬u Kikuyu.
Dac膬 ave葲i chef de citit mai mult dec芒t at芒t, varianta lung膬 (葯i alte informa葲ii despre diferite aspecte ale romanului) se afl膬 pe blog:
October 8, 2022
Son y谋llarda ad谋 Nobel i莽in s谋k莽a ge莽en Kenyal谋 yazar Ng农g末 wa Thiong'o ile tan谋艧ma kitab谋m oldu Aradaki Nehir ve herhalde hayat谋mdaki en k枚t眉 tan谋艧malardan biri filan oldu. (Sana laflar haz谋rlad谋m Thiong'o.) Kendisinin me艧hur kitab谋 Kargalar B眉y眉c眉s眉 ile ba艧lamal谋yd谋m belki ama hayat, b枚yle geli艧ti.
Aradaki Nehir, Kenya鈥檔谋n da臒 k枚ylerinde ya艧ayan Gikuyu insanlar谋n谋n hik芒yesini anlat谋yor. Beyaz adam谋n geli艧iyle beraber b枚l眉nen bir toplulu臒un 枚yk眉s眉n眉 okuyoruz kitapta. Bir yanda geleneklerine sahip 莽谋kmaya 莽al谋艧arak direnenler, bir yanda Hristiyanl谋臒谋 se莽erek "teslim olanlar", bir de t眉m bunlar谋n ortas谋nda beyaz adamdan al谋nmas谋 gereken 艧eyin e臒itim oldu臒unu, topyek眉n bir reddedi艧 yerine o e臒itimi kendi k眉lt眉rleriyle harmanlay谋p ayakta kalman谋n bir yolunu bulmak gerekti臒ini savunan kahraman谋m谋z Waiyaki var.
S枚m眉rgecilik, 谋rk, gelenek, k眉lt眉rel aidiyetler. 陌ki din, iki tepe, bunlar谋 "b枚len" nehir. Semboller semboller, acayip i艧 yapan konular evet. 脟ok g眉zel de, ben epeydir bu kadar yavan bir 艧ey okumam谋艧t谋m, onu ne yapaca臒谋z? Yani bu nas谋l basit bir dildir, nas谋l bir karakter geli艧tirememektir, nas谋l bir diyalog yazamamakt谋r? Yazar谋n bu kitab谋nda politik mesaj谋n谋 莽ok 枚nceledi臒i, bu nedenle kurguyu ve dili 莽ok geri planda tuttu臒u s枚yleniyor ama bu geri planda tutman谋n 枚tesinde bir 艧ey, hakikaten ortaokul kompozisyonu gibiydi baz谋 b枚l眉mler. 艦枚yle dedi, b枚yle 艧a艧谋rd谋, 枚yle hissetti. Hakikaten 艧a艧k谋nl谋kla okudum.
Me艧hur "ger莽ek edebiyat bu de臒il" c眉mlemi bile sarfetmeyece臒im, zira ger莽e臒i ge莽iniz, bence edebiyat bu de臒il, propaganda b眉lteni okuyal谋m oldu olacak. Dili ve 眉slupsuzlu臒u bir yana, yazar谋n anlatt谋臒谋 hik芒yenin ve kitab谋n kurgusunun da 枚yle pek ilgi 莽ekici bir taraf谋 yok kesinlikle. Ba艧ka kitaplar谋n谋 okuyunca daha ayaklar谋 yere basan yorumlar yapaca臒谋m ama di臒erleri de b枚yleyse e臒er, Nobel i莽in ad谋n谋n bunca ge莽mesinin tamamen politik oldu臒unu, Thiong'o Nobel'i al谋rsa bunun tipik bir Bat谋l谋 g眉nah 莽谋kartma hamlesi olaca臒谋n谋 d眉艧眉nece臒im. B枚yle.
Aradaki Nehir, Kenya鈥檔谋n da臒 k枚ylerinde ya艧ayan Gikuyu insanlar谋n谋n hik芒yesini anlat谋yor. Beyaz adam谋n geli艧iyle beraber b枚l眉nen bir toplulu臒un 枚yk眉s眉n眉 okuyoruz kitapta. Bir yanda geleneklerine sahip 莽谋kmaya 莽al谋艧arak direnenler, bir yanda Hristiyanl谋臒谋 se莽erek "teslim olanlar", bir de t眉m bunlar谋n ortas谋nda beyaz adamdan al谋nmas谋 gereken 艧eyin e臒itim oldu臒unu, topyek眉n bir reddedi艧 yerine o e臒itimi kendi k眉lt眉rleriyle harmanlay谋p ayakta kalman谋n bir yolunu bulmak gerekti臒ini savunan kahraman谋m谋z Waiyaki var.
S枚m眉rgecilik, 谋rk, gelenek, k眉lt眉rel aidiyetler. 陌ki din, iki tepe, bunlar谋 "b枚len" nehir. Semboller semboller, acayip i艧 yapan konular evet. 脟ok g眉zel de, ben epeydir bu kadar yavan bir 艧ey okumam谋艧t谋m, onu ne yapaca臒谋z? Yani bu nas谋l basit bir dildir, nas谋l bir karakter geli艧tirememektir, nas谋l bir diyalog yazamamakt谋r? Yazar谋n bu kitab谋nda politik mesaj谋n谋 莽ok 枚nceledi臒i, bu nedenle kurguyu ve dili 莽ok geri planda tuttu臒u s枚yleniyor ama bu geri planda tutman谋n 枚tesinde bir 艧ey, hakikaten ortaokul kompozisyonu gibiydi baz谋 b枚l眉mler. 艦枚yle dedi, b枚yle 艧a艧谋rd谋, 枚yle hissetti. Hakikaten 艧a艧k谋nl谋kla okudum.
Me艧hur "ger莽ek edebiyat bu de臒il" c眉mlemi bile sarfetmeyece臒im, zira ger莽e臒i ge莽iniz, bence edebiyat bu de臒il, propaganda b眉lteni okuyal谋m oldu olacak. Dili ve 眉slupsuzlu臒u bir yana, yazar谋n anlatt谋臒谋 hik芒yenin ve kitab谋n kurgusunun da 枚yle pek ilgi 莽ekici bir taraf谋 yok kesinlikle. Ba艧ka kitaplar谋n谋 okuyunca daha ayaklar谋 yere basan yorumlar yapaca臒谋m ama di臒erleri de b枚yleyse e臒er, Nobel i莽in ad谋n谋n bunca ge莽mesinin tamamen politik oldu臒unu, Thiong'o Nobel'i al谋rsa bunun tipik bir Bat谋l谋 g眉nah 莽谋kartma hamlesi olaca臒谋n谋 d眉艧眉nece臒im. B枚yle.
May 21, 2014
After reading Things Fall Apart by Achebe, I was interested in expanding my collection of literature from African authors. I am always interested in reading works from authors of all countries, so Kenya seemed a good next step. I have to say, however, that this one was a disappointment.
Now I was expecting for a command of English that was less than that of other authors, but this was far below what I had in mind. The overall writing style of Thiong'o was rushed and immature at best, and middle-school at worst. Any conversation between characters in the book can only be expected to last three to five lines before Thiong'o moves to summarize what they were saying. The description of the scenery was moderately lengthy, yet used basic diction that does not appeal to advanced readers.
The story itself in the book was far from perfect. There was not much character development in most characters. The main character for most of the book, Wayaki, did not have the utmost sympathy from the audience as the author would expect, as he often made decisions that had the reader asking "why?" And the ending was very rushed; after a few chapters of build up, the final "confrontation" was only a couple of pages long and ended in a disappointing ambiguity. The River Between was also very, very harsh against the Christians in the book, which, while understandable, was also distracting at some points (I am not Christian, so I do not have a bias in this respect). The main Christian leader Joshua was cruel for no apparent reason, seemingly pointing to the author's inherent hatred for the religion as a whole.
Overall, I give this book a 2/5, it's only redeeming quality being its defence of native customs which I agree with. The story itself, however, is poorly told.
Now I was expecting for a command of English that was less than that of other authors, but this was far below what I had in mind. The overall writing style of Thiong'o was rushed and immature at best, and middle-school at worst. Any conversation between characters in the book can only be expected to last three to five lines before Thiong'o moves to summarize what they were saying. The description of the scenery was moderately lengthy, yet used basic diction that does not appeal to advanced readers.
The story itself in the book was far from perfect. There was not much character development in most characters. The main character for most of the book, Wayaki, did not have the utmost sympathy from the audience as the author would expect, as he often made decisions that had the reader asking "why?" And the ending was very rushed; after a few chapters of build up, the final "confrontation" was only a couple of pages long and ended in a disappointing ambiguity. The River Between was also very, very harsh against the Christians in the book, which, while understandable, was also distracting at some points (I am not Christian, so I do not have a bias in this respect). The main Christian leader Joshua was cruel for no apparent reason, seemingly pointing to the author's inherent hatred for the religion as a whole.
Overall, I give this book a 2/5, it's only redeeming quality being its defence of native customs which I agree with. The story itself, however, is poorly told.
January 2, 2013
This is a very important book and a pretty good read too. If you鈥檝e read and appreciated Things Fall Apart, this is cast in the same vein and you will appreciate this.
Written in a similar lyrical style to The Life and Times of Michael K or Cry, The Beloved Country, The River Between tells the story of gradually deepening rifts in a community as the influences of colonialism make themselves felt. Factions appear and the battles between them force each and every individual to choose.
The vehicle for our experience of this conflict is Waiyaki, a man desperate to bridge the divides but inevitably doomed. His counterpart is Joshua, a man zealous for his Christian God and now blind to his cultural traditions.
The tension between these two men is bad enough but it is heightened considerably by the love shared between Waiyaki and Joshua鈥檚 daughter. I was glad this was a short novel because I don鈥檛 think I could have bared much more. It was intensely powerful.
Novels that chart the changes that cultures in this world have gone through in a generation or two are in themselves historical documents of the highest importance. Ngugi鈥檚 novel is one of these. I was very glad to hear Wikipedia say that this is a set text in Kenyan schools. I wish it was a set text in British schools. Taught sensitively, I think this book could save future generations some heartache. I鈥檓 glad to have learned more about the interaction of faith, tradition and clashing cultures.
Written in a similar lyrical style to The Life and Times of Michael K or Cry, The Beloved Country, The River Between tells the story of gradually deepening rifts in a community as the influences of colonialism make themselves felt. Factions appear and the battles between them force each and every individual to choose.
The vehicle for our experience of this conflict is Waiyaki, a man desperate to bridge the divides but inevitably doomed. His counterpart is Joshua, a man zealous for his Christian God and now blind to his cultural traditions.
The tension between these two men is bad enough but it is heightened considerably by the love shared between Waiyaki and Joshua鈥檚 daughter. I was glad this was a short novel because I don鈥檛 think I could have bared much more. It was intensely powerful.
Novels that chart the changes that cultures in this world have gone through in a generation or two are in themselves historical documents of the highest importance. Ngugi鈥檚 novel is one of these. I was very glad to hear Wikipedia say that this is a set text in Kenyan schools. I wish it was a set text in British schools. Taught sensitively, I think this book could save future generations some heartache. I鈥檓 glad to have learned more about the interaction of faith, tradition and clashing cultures.
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