devil on the cross
Thinking about traditional Africa helps us to discern the origins and development of our own society and culture. The progression of newly liberated African countries is but a reflection of the world economy, whether we choose to believe in fair trade or systems of “thieves and robbers.” Understanding the situations current African generations are living in allows us to determine the quality of our own lives and the substance that makes us who were are, as Americans, today. We know very well that as time changes, so must progressive processes, and in return so must peoples of certain societies. Just as mid-twenty-first century America called for women to leave the household and situate themselves in the workplace, so rings the call of modern African liberals. This freedom call is not one to burn bras and march on capital cities. Instead, it is a movement away from traditional thinking and social hierarchies. It is a call to men and women alike to stand up for their countries, to become the independent leaders, which the African and European elites fear the most. While this freedom fight is just within reach, the African people must first deal with converting themselves to modernized thinking. In his novel
In Devil on the Cross, symbols of the Prophet of Justice are everywhere. There is definitely hope for all in this desperate story of a woman trying to survive in a world that has abandoned her. This novel is a call to a nation. The gender balance can be seen as a new feminism, but is metaphorically the war of the worlds. Warĩĩnga is a woman, she is the weaker gender. Warĩĩnga is every young African country. She is the lesser, vulnerable one who is pushed around by the elite. The Rich Old Man and all the Devil’s angels are not only the dominant males; they are the dominant world powers. They are the Western world in economy and culture. These rapists, scandalous men are the global economy stripping new Africa of her fresh newness. They take all they can, even if it is from their own “mother’s thighs.” Warĩĩnga is new to this trade of thieves and robbers; she is desperate and seeking help. But through the acquaintances made, she learns to pull from her rich African tradition and work with the others in her situation to pull themselves through the struggles. Ngũgĩ gives hope to the weakened sex; he gives promise that working together, being patient strong, flexible and willing will pull them to where they need to be. While this novel brings up many issues of gender and limitations and triumphs, most of all we see a challenge to the African people. They must stand, they are the weaker sex in this new modernized world, but there is always hope. Warĩĩnga is that hope that Africans can keep their culture and world, but when the moment of fatality comes they can pull the trigger and kill. They can hold on to their heritage and survive in a modern world. The people have the power, for Devil on the Cross, Ngũgĩ Wa Thiong’O uses Wariinga to awaken African women to the fact that they mus
Some topics in this essay:
Thiong’O Wariinga,
Devil’s Feast,
Rich Devil’s,
,
Prophet Justice,
Warĩĩnga Ngũgĩ’s,
Ngũgĩ Warĩĩnga,
African European,
Warĩĩnga African,
Devil Cross,
devil cross,
women leave,
american women,
money money,
african people,
world economy,
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Approximate Word count = 1254
Approximate Pages = 5 (250 words per page double spaced)
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