44 pages • 1 hour read
A modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
America acts as an amorphous symbol of liberation and democracy for many of the characters in this book, despite their knowledge that Pexton is an American company. To the children in Kosawa, the US is a symbol of power. One time a child speaks English to an American overseer: “For days afterward, we couldn’t stop asking our friend to tell us how it felt to attract the attention of a man from America” (72). The American man is seen as so powerful and untouchable that merely speaking one sentence to him merits days of reminiscing.
A major goal of the adults in Kosawa is getting the story of their plight to be heard by Americans. While pleading for his life, Kumbum promises that this alone will fix the problems in Kosawa: “American people like to hear stories of what’s happening in faraway places, so my nephew tells them stories about what’s happening in our country” (97). There is a level of cognitive dissonance as people in Kosawa separate Pexton from the Americans that use its oil; the US created the problem in Kosawa yet is looked to for ending the problem as well.
At one point, two Americans come to see Kosawa for themselves: “They wanted to be hugged […] but they didn’t ask for a hug, and as much as we could have loved to hug them in appreciation, we did not deem it proper to behave as such with Americans” (138). The American NGO is thus depicted as a naïve and self-congratulatory organization—its representatives consider merely coming to look at Kosawa worthy of praise and “appreciation.” Kosawa’s villagers agree, at once too worshipful to offer the hugs that the Americans seems to crave and desperate to be seen as “proper.” The NGO can do little other than request hugs—while they express concern for Kosawa, they cannot change the situation, making their presence more symbolic than practical.
The leopard, introduced in the creation story of Kosawa, is a motif that represents the people of Kosawa’s strength, power, and humility. Leopards are mentioned a few times throughout the book after the creation story, evoking the feeling of a connected ancestry and the strength of Kosawa.
In the myth, three brothers accidentally catch a leopard in their trap. The leopard begs them to allow her to return to her children. Despite how much the leopard is worth, the brothers see her pain and let her go. The leopard is so grateful that she shares her blood with them, saying: “All who seek to destroy you will fail, for my power in you will cause you to prevail. Go forth now, and live as indomitable men” (31). The three brothers then create the village of Kosawa, where everyone would be indomitable and strong.
The story teaches the children of Kosawa that by virtue of sharing the leopard’s blood, they are inherently powerful beings deserving of freedom. This creation story is juxtaposed to Kosawa’s real position in the world, where it is not the brothers but the trapped leopard. However, although Kosawa is crying for help, Pexton symbolizes the brothers making a different choice—refusing to listen to the cries and instead extracting Kosawa’s rare and valuable oil.
Marriage is a motif brought up many times to discuss the issues of gender, tradition, and power. Traditions surrounding marriage are used to support patriarchy in Kosawa. For example, widows are traditionally not allowed to remarry, whereas widowers can. Sahel suffers under this repressive rule, unable to pursue romance or sexual pleasure after Malabo’s death and forced to take care of other family members instead. Women are kept from positions of power, education, or public respect, though their labor is expected to support male decisions, such as taking turns cooking food for the Pexton hostages. Although the men in Kosawa are on the frontlines of the revolution, their wives hold everything together behind the scenes.
Thula continually upsets Kosawa’s gender roles. As a child and adolescent, Thula is revolted by her peers’ pretend play as mothers. Even her physical presence is seen as a rejection of gender norms. Bongo thinks that “with her thin frame it’s unlikely hers will be the kind of body men in Kosawa will crave” (86). While other girls her age learn the domestic tasks that make the village function, Thula goes to school in Lokunja with the boys. Later, Thula’s revolutionary activism suffers because she does not marry or have children, the only factors that give a woman value under Kosawa’s patriarchy. Many people do not listen to Thula’s political agenda because they believe that her unmarried status makes her worthless. Eventually, the twins forcibly impregnate Thula to make her a palatable leader to the people.
Plus, gain access to 8,800+ more expert-written Study Guides.
Including features: