When the train reaches Johannesburg, Kumalo sees tall buildings and lights that he had never seen before. What are our impressions of the Bishop, who appears in Chapter 34? Cry, the Beloved Country Overview Cry, the Beloved Country is a 1948 novel by South African author and anti-apartheid activist Alan Stewart Paton. Book I: Chapter One: The first chapter of 's begins with a description of a road that runs from the village Ixopo into the hill and then leads to Carisbrooke and to the valleys of Africa. However, he agrees to help find Absalom a lawyer. The novel takes place in the time immediately before the institution of apartheid in the nation the character Msimangu even discusses the possibility of apartheid , which occurred within a year of the novel's 1948 publication.
The white reformer is angry at Absalom for ruining the reputation of the reformatory. Despite the truth, Absalom alone is found guilty of the crime against Arthur Jarvis and is sentenced to hang. At the Mission House, for the first time, Stephen Kumalo feels secure in Johannesburg. Chapter Four: The train passes the mines outside of Johannesburg, which Kumalo suspects might be the city, and the signs shift from Kumalo's Zulu language to the Afrikaans language that dominates the city. Jarvis had a much more pleasant arrival. Despite his family troubles, Kumalo is greeted warmly by the villagers he left behind. This section contains 981 words approx.
Msimangu admits Gertrude is not sick but has fallen into liquor and prostitution. Does Paton, in your view, succeed in telling the story in such a way that we are able to sympathize with and even share Stephen's view? But apartheid was officially institutionalized in 1948 with the election of the National Party and Daniel Malan as Prime Minister. Before the train leaves, Kumalo's companion asks him to inquire about the daughter of , who has gone to Johannesburg to work for the daughter of the white man uSmith. Kumalo confronts him just as he did his sister. After several decades, the end of apartheid was a slow one that began with the election of F. Paton can clearly identify and lament the injustice to the natives of South Africa, but this chapter manifests little sense of regret and almost no legitimate sense of responsibility for this injustice. In a letter, James assures him that she was already ill and wanted to help build a new church in Ndotsheni.
The two priests quickly locate her. She agrees to return to Ndotshemi if they can obtain her son, so Kumalo begins to search for Absalom. Paton establishes this sense of awe and wonder in the city in order to create a legitimate sense that Kumalo is an outsider once he actually reaches the urban area. What does it achieve for the reader? He was a lawman, President of the African Boys' Club in Claremont. This is the pdf downloadable version of the Multiple Critical… …and chapter-by-chapter study questions promote close reading. Are we perhaps to take this as an instance of the unwitting high-handedness of well-meaning liberals? What do we learn about the two men, and about the nature of their relationship? Absalom writes to his family to tell them that he has not received mercy; he will be hanged.
Msimangu also tells Kumalo that his brother John is no longer a carpenter, but is a great man in politics, despite having no use for the Church. He first visits his brother John, a politically-involved carpenter. Kumalo sighs, and tells his wife to get him the money intended for Absalom's education at St. To Kumalo, the noise is immense, and he prays for Tixo the name of the Xosa god to watch over him. It seems both odd and inconsistent that the great criminal tragedy that the priests lament is the killing of a white couple by natives, despite the marked injustice against Africans during that period, and even Msimangu essentially rejects the notion that the whites have any responsibility for what has occurred in South Africa.
There are hints that Absalom has been in trouble. Through him, James Jarvis begins patronizing the drought-stricken community, sending milk for the children and arranging for the building of a dam. This has meant that what could be interpreted as Paton's ways of resolving the particular issues that have arisen within the fictional story have been assumed by some—rightly or wrongly—to represent his blueprint for the future of South Africa. Kumalo is decidedly a man of the country; he and his wife approach Johannesburg as a nearly mythic place where people go and are never seen again. News travels around of the murder of a prominent white reformer named Arthur Jarvis in his own home, and Kumalo fears Absalom may have been involved. He is a small rural pastor who does not live in the modern world and is growing to find that the remnants of his world are collapsing around him. He died in 1988, before the end of apartheid.
Msimangu gives Kumalo a generous financial gift to ease his burden with his suddenly increased family. A young man approaches Kumalo and asks him where he wants to go. They strike up a friendship. Paton establishes that three members of the Kumalo family are now in Johannesburg, and a major thrust of the novel will involve bringing these disparate family members together. As it was rich and plentiful, the tribe also flourished. Alan Paton was born and raised in South Africa.
Jarvis took a plane while Kumalo took a train. This is another reference to the symbolism used in Chapter 1. It is quite significant that Stephen quickly turns from the more pressing problem with his sister to question her about his son; Stephen Kumalo is a man obsessed with a singular quest, and this quest will dominate the novel. He moves her into the house of Mrs. According to Paton's note on the 1987 edition of the book, the novel was titled as such during a competition in which Paton, Aubrey and Marigold Burns each decided to write a proposed title and all three chose Cry, the Beloved Country.
His wife tells Stephen to take the entire twelve pounds, five shillings and seven pence, just in case. More specifically, do Letsisi's sound views of self-reliance and socio-political awareness undermine the religious vision, which the novel has seemed to embody? The villagers also tell him how they are happy to have him back, they did not understand the priest that was sent to fill in for him. Jarvis is offered condolences for his son's death, while people seem to be ashamed to known Kumalo's son. Cry, The Beloved Country By Alan Paton In Ndotsheni, a small village in Ixopo, black pastor Stephen Kumalo receives a letter from priest Theophilus Msimangu, urging him to come to Johannesburg to help his sister Gertrude, who has fallen ill. Kumalo eats at the Mission House along with a priest from England and another priest from Ixopo. Attempt to sum up the varied feelings of the Ndotsheni community as Letsisi's new agricultural theories and plans begin to be put into action. On the morning they are set to travel to Ndotsheni, Gertrude, who was briefly considering becoming a nun, disappears back into her immoral life.