Change and Continuity in Ngugi Wa Thiong’o ‘s River Between

The main theme of the novel River Between is the sensitive issue of change and continuity in African

life, as it has been present among the Kikuyu people as a consequence of colonization. In this work, Ngugi

presents the difficulties of this question through fiction.

This concise, fictitious work is based on historical and ethnographic realities. A comparison of the

novel’s facts with the realities presented in Jomo Kennyatta’s Facing Mount Kenya, proves the plausibility of

the background information. Some information regarding to tribal initiation and circumcision presented in

Kenyatta’s work makes easier to place in time and also to understand better the events of the novel and the

behavior of the characters.

The style of the novel is simple and highly symbolic. Every element of the novel has its well-based

role, nothing in it is useless or redundant. This kind of approach probably has a stronger impact on the reader

and it is a good choice to make this phenomenon better known not only in Africa but outside of it. The

concision of the language used, the tensed plot and the psychological struggles of the characters are means of

an effective way to present the depth of this issue. The use of powerful symbols makes possible a telling and

impressive presentation of a situation which does not have a simple explication, neither an easy solution. The

question of change and continuity is concretized. The existence of the circumcision among Kikuyu people and

especially the various possible attitudes toward this, make the question concrete. However, these attitudes

(individual or characteristic for a group) may be symbols of how all kind of need for change or continuity

could be approached. The phenomenon of circumcision is a highly sensitive question, that’s why it is a well-

chosen issue to present the difficult situation caused mostly by unexpected effects of colonization.

The topic of circumcision is probably the best option to demonstrate how impossible is for the two

sides (the Kikuyus and the “white men”) to understand each other, and how these misunderstandings create

conflicts inside the tribe and how they cause psychological struggles within individuals. Circumcision is a

very important tradition for Kikuyus, an essential part of one of their initiation rites. These rites influence

profoundly every aspect of the tribes’ lives. This is an aspect of the phenomenon of circumcision which could

not been understood by the colonizers. In the eyes of the “white man” circumcision especially clitoridectomy

is derogatory for a human being, it is considered a barbarous and unhealthy custom. As Reverend Livingstone

(the only one ‘white man’ who has a name in the novel) considered “circumcision had to be fought by all

means” (56). This idea wasn’t his first opinion, but in the end he become convinced of the correctness of it.

On the other side, there is Chege, the prophet of the inhabitants and the father of the protagonist, Waiyaki,

said: “Circumcision was the central rite in Gikuyu way of life. Who would ever heard of a girl that was not

circumcised?” (37) As these opinions show us, the question of circumcision was a sensitive one within the

plot of the novel (but not only), and made every member of tribe and the missionaries too, to adopt a firm

attitude. But the custom of circumcision can be seen as the tip of the iceberg. Probably tension and mutual

incapability of understanding was there in many other levels too. However, the novel does not focus on the

misunderstandings between the tribe and colonizers. It presents the effects of the presence of “white men”

within the tribe. That’s why it is interesting to analyze the possible reactions and attitudes within the Kikuyus.

Almost every main character of the novel has a different coping mechanism and individual way to see things.

Before the analysis of these characters it is important to present some of the most important symbols.

The source of life, the river Honia has a significant role. It gives the title of the novel, it is present in

the incipit and also in the last sentence of the novel. Its role is presented at the beginning of the novel:

The river was called Honia, which meant cure, or bringing-back –to-life. Honia river never dried: it

seemed to possess a strong will to live, scorning droughts and weather changes. And went on in the

same way, never hurrying, never hesitating. People see this and were happy. Honia was the soul of

Kameno and Makuyu. It joined them. (1)

The importance of the river is obvious. It is always present in the tribe’s life, cures them, supplies them, joins

the two ridges, it is a sacred place where ceremonies can be held and were some of the characters go when

they need to find their inner peace. The two ridges are the symbols of separation, of dissension.

But the river unifies the two sides of it by being the common source of life.

It is a stable phenomenon, it has been always there for them and will be there forever. Howerver it changes all

the time, the water in it never stops, that why it is full of life: “The two ridges lay side by side, hidden in the

darkness. And Honia river went on flowing between them, down through the valley of life, its beat rising

above the dark stillness, reaching into the heart of the people of Makuyu and Kameno ” (152). All these make

it a valid symbol of Africa.

There is another element of nature which is also a symbol for unification, not only between humans, but a

sacred meeting place with the divinity.

There the ancient tree stood, towering over the hill, watching, as it were, the whole country. It looked

holy and awesome, dominating Waiyaki’s soul so that he felt very small and in the presence of a

mighty power. This was the sacred tree. It was the tree of Murungu. (15)

Near the sacred tree introduced Chege his son, Waiyaki to some of his prophecies regarding the future of their

tribe. This was the place and moment when the lounging for unity and a sense responsibility were born in

Waiyaki’s soul. The view from this secret and sacred place could be one of the reasons of it: “The ridges slept

on. Kameno and Makuyu were no longer antagonistic. They had merged into one area of beautiful land, which

is what, perhaps, they were meant to be.” Here told his father, that he might be the savior of their people.

“Salvation shall come from the hills. From the blood that flows in me, I say from the same tree, a son shall

rise. And his duty shall be to lead and save the people” (20). And here he got the ideas which led him become

later on the respected Teacher. His father sent him to Siriana Mission, to learn the “white man’s magic”: “Go

to the Mission place. Learn all the wisdom and all the secrets of the white man. But do not follow his vices.

Be true to your people and the ancient rites.” And these will give Waiyaki’s attitude.

Regarding the question of circumcision there are three main opinions. One of it is the colonizers

opinion, one of the tribe’s opinion (represented by the Kiama –the elders of the tribe and Kabonyi) and the

attitude of Joshua and his followers, who left the traditions of the tribe to become Christians.

Waiyaki follows his father’s advice, as a devoted member of the tribe he studies at Mission place, and

after the attendance to the school is forbidden for those who do not give up the tradition of circumcision, he is

the one who makes schools for Kikuyu children. He believes in the unification the tribe, and he considers that

the unity of the tribe is the only thing which gives them power against the “white man”. He believes in

independent schools as the means of unification. Surprisingly he is successful and appreciated for his activity

as the “Teacher”. “It was the first people’s own school to be built since the break with Siriana. It had been

Waiyaki’s idea and even now he could not understand fully how his idea had borne fruit so quickly. He saw it

as something beyond himself, something ordained by fate.” (67).The people of the tribe were opened for this

solution:

In starting self-help in education, Waiyaki had seen it as a kind of mission. It was a vision which he

followed with hope and passion. He travelled from ridge to ridge, all over the country of the sleeping

lions. He found a willing people. Yes, the ridges were beginning to awake. The trees, the birds and the

path he trod, all knew him, knew a man destined to serve his country (67).

Despite his success and popularity, Waiyaki’s destiny would change, because his will to unify the tribe

seemed to be stronger than his loyalty to the purity of the tribe. He questioned himself many times, he wasn’t

sure of the correctness of his deeds. Sometimes he had doubts regarding to his own schools, because he

feared that he would teach not only the wisdom of the white people, but their “vices” too. Other times he

become interested in the positive aspects of Christianity, once he even entered the church were Joshua was

preaching. He also fall in love with the uncircumcised daughter of Joshua, Nyambura. These and the rivalry

between Waiyaki and Kabonyi led him to lose popularity and in the end he had to defend himself in front of

the Kiama. However, the reader can see a determined young man who simply is not fanatic enough to achieve

every goal of him, but who has the best ideas to solve an almost unsolvable issue.

The final of the novel is left open. This solution is also suggestive. As we cannot know the fate of

Waiyaki, Nyambura and of the Kikuyu tribe, the future of Africa is also unknown. As we could see the

different coping methods of the characters and groups in the novel, probably there are various responses to the

challenges given by changes to the traditional societies of Africa, but only the future will decide which of

them could be the solution.

In the novel, there is another solution given by Muthoni, the youngest daughter of Joshua. She also

blends the two ways of thinking: she is a Christian, a believer, but also wants to live as a part of the tribe,

respecting the tribe’s rules: “No one will understand. I say I am a Christian and my father and mother have

followed the new faith. I have not run away from that. But I also want to be initiated into the ways of the

tribe” (44). For her it is not a question, if she can be in the same time a Christian and a “woman in the tribe”.

She knew she had right. But indeed, none could understand her, and that’s why she can be seen as a victim but

her deed, can be interpreted as an act of sacrifice too. Her last words: ”tell Nyambura I see Jesus. And I’m a

woman, beautiful in the tribe…” (53) proves that she did find her solution, even if the price paid for it was too

high.

These attitudes (Muthoni’s sacrifice and Waiyaki’s willingness to serve his people) proves us that there might

be solutions (different from the extremist ones) even for such difficult questions like the question of how to

manage change within a traditional community, despite of the fact that the time presented did not favor them .