The River Between Summary
The River Between is a novel by Ngugi wa Thiong’o in which Waiyaki, a young Kikuyu man, tries to educate his people without destroying their traditions.
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Waiyaki’s father wants him to become a leader of the Kikuyu people based on a prophecy.
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Christian missionaries arrive, which sows division among the Kikuyu. Waiyaki attends the mission school but does not convert to Christianity.
- Waiyaki becomes a teacher and falls in love with the daughter of a Christian convert. The two are judged by the tribal leaders for betraying their people's traditions.
Summary
The River Between opens with a description of two ridges and a valley in East Africa. One is Kameno, and the other is called Makuyu. The river, valley, slopes, and trees exist gracefully. The ridges have been sleeping lions for ages. Now they are the site of the struggle for leadership, life, and death in the region. According to legend, a man named Murungu rose from Makuyu and claimed the fertile land for the Gikuyu country. He gave the land to Gikuyu and Mumbi, a man and a woman. From these ancestors came Chege and also Waiyaki. A sacred and spiritual superiority exists here and the people pay homage to it.
The valleys and ridges now lay behind as the next scene emerges. Two boys
burst from the bush. Kamau and Kinuthia are fighting with sticks and wrestling.
Kinuthia is insulting Kamau’s father, Kabonyi, who is from Makuyu. Kabonyi has
converted to Christianity and is considered a traitor for becoming a part of
Siriana, the location of a Christian mission. In their struggle, Kinuthia
trips and falls. Kamau stands over Kinuthia with Kinuthia’s hands pinned behind
his back. Kinuthia is bleeding and at a disadvantage. A third boy enters the
scene, Waiyaki, the only son of Chege, to stop the fight. Waiyaki is well-built
and athletic with a scar above his left eye from an encounter with a goat.
Through his gaze, Kamau obeys Waikyaki and removes himself from Kinuthia.
Waiyaki’s father, Chege, is well known in Kameno. Many stories surround him and
some say he has the gift of magic. He barely survived the great famine and
continued to have a family with daughters who are now well married. Chege warns
against the Siriana Missionary Center; along with the other elders, he is
preserving the tribal culture—including passing along that responsibility to
his son, Waiyaki.
The boys collect their cattle and drive them home. Darkness has settled in as
Waiyaki reaches home, and his father is surprised to learn that he has returned
with the cattle from the plains. He is impressed with his son’s
endurance.
Later, Waiyaki is playing a game based on the stories of "The Demi". The Demi
Na Mathathi go back to the beginnings of time and are legends. As he is playing
this game with another boy, Waiyaki is told he cannot be Demi because he is not
yet circumcised. This makes Waiyaki feel small and insignificant.
Waiyaki is preparing for the ceremony of his second birth, which includes
learning the ways of the land and the magic ritual of being born again. The
elders drink beer and slaughter a goat in preparation. The ceremony itself is
not complicated and requires only that he sit between his mother’s thighs as
the tribe reenacts his birth using a thin cord taken from a slaughtered goat.
The ceremony leaves Waikyaki upset, crying, and falling to the ground. This was
not what usually happens, which raises some questions for the others in the
tribe about Waiyaki’s character.
Waiyaki returns to the daily rhythm of life in the village by looking after the
cattle and hunting. Chege, his father, gives Waiyaki a lesson about the sacred
grove and the responsibilities he has to the tribe. He tells Waiyaki that he
must go to Siriana to learn the ways of the white man, but not his vices.
Waiyaki goes to Siriana and is joined by Kamau and Kinuthia. The boys impress
the white missionaries, including Reverend Livingstone.
Two daughters of Joshua, Nyambura and Muthoni, are also at the mission. Joshua has betrayed the tribe by becoming a full Christian....
(This entire section contains 1634 words.)
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The people who have converted have been circumcised and now are following the teachings of Christ—and in that they embody both traditions. Nyambura and Muthoni are very close and Muthoni confesses to Nyambura that she’d like to be circumcised even though she also embraces Christianity. Circumcision is considered a central rite for the Gikuyu. Nyambura realizes this will greatly anger her father and protests to Muthoni that she not do go through with her plans for circumcision.
One evening Muthoni is not found at home. Her mother, Miriamu, and Nyambura
keep this a secret and search for her as long at they can. In their frustration
to find her, Nyambura finally tells her father of Muthoni’s plans for
circumcision and he nearly strangles her. Joshua sends Nyambura to get Muthoni
from Kameno where she is staying with her aunt for the rite of circumcision.
Muthoni refuses to return. Her revolt is news all throughout the hills.
At this point, the circumcisions of the boy and girl, Waiyaki and Muthoni, are
nearly simultaneous. Waiyaki goes to Kameno and speaks with Muthoni about her
decision and her upcoming circumcision. During the celebration, he becomes
attracted to her and also admires her courage and beauty as she sings and
dances as part of the ritual.
Waiyaki’s circumcision is performed in the manner of the tribe in very cold
water in the river. He experiences great pain but accepts this as part of his
education, as are the stories and teasing by those around him during his
recovery.
Muthoni’s circumcision is also completed and she becomes quite ill. Waiyaki
visits Muthoni and she tells him she wants to see her sister, Nyambura. Waiyaki
gets her and Nyambura decides that they must take her to the white hospital.
With great effort, they deliver her there. Muthoni dies hours later. When her
father Joshua hears of her death, he is so shocked and angry that he shows no
emotion.
Each leader interprets this event differently. Joshua is undeterred in his
journey to the new Jersualem. He understands Muthoni’s death to be a warning
against those who rebel against Christianity. Chege takes the death as a lesson
that the tribe should adhere to its rituals. The two areas, Makuyu and Kameno,
are distinctly separated; Makuyu is the home of the Christians and Kameno home
of the tribe.
Muthoni’s story becomes legend and great divisions occur. Chege is dying from a
stomach disease, and Waiyaki does not go back to Siriana but stays with his
father. Kabonyi breaks away and returns to the tribe. Chege’s death leaves a
great responsibility to Waiyaki and he starts a school called Marioshoni, which
educates children of the teachings of the tribe. His fellow teachers are Kamau
and Kinuthia. At this time, a government post is being constructed and the
tribe feels even more vulnerable.
Waiyaki experiences great success as a teacher and gains wide respect.
Additional schools are constructed and he often meets with the elders,
including Kabonyi, who has become jealous of Waiyaki’s success.
Tension builds between Waikyaki and Kabonyi. The Christian missionaries also
begin building schools. Waiyaki becomes consumed by the tension and division.
He seeks to be free and run away from it all but the tribe depends on
him.
To escape momentarily, he visits the river and finds Nyambura there. She is
quite lonely without her sister, Muthoni, and she finds comfort near the water.
Waiyaki and Nyambura are attracted to one another, but their meeting is
considered to be a threat to both the tribe and to the Christian mission.
They attempt to continue to meet, but Nyambura feels the pressure from her
father not to do so. Waiyaki visits her church just to get sight of her and
this causes a great uproar with the elders, particularly Kabonyi. At the river,
he expresses his love for her and asks her to marry him. At the same time that
Waiyaki’s love for Nyambura is growing, Kamau also loves Nyambura. Kamau tells
stories of their meetings to the elders, which causes problems for
Waiyaki.
Waiyaki begins to resent that his actions are being watched and begins to
understand why Nyambura will no longer meet with him. During his attempts to
see her at the church, Waiyaki pauses to witness Joshua’s intensity during a
sermon. Joshua’s preaching and vocal power are impressive to Waiyaki. Waiyaki
admires Joshua’s commitment to Christianity.
Kabonyi begins to challenge Waiyaki by giving a speech at a public school
event. The crowd favors Waiyaki’s speech and this humiliates Kabonyi.
As the tension builds, one of Joshua’s huts is burned. Nyambura’s fears grow
and she has a great longing for Waiyaki. She considers Waiyaki her only savior
from her overbearing father.
Two events approach, Christmas and the Day of Circumcision, and both sides are
preparing. Waiyaki is called to visit the elders for a meeting and they
confront him about his plans with Nyambura and his visits to the church. They
challenge his commitment to the tribe. Kabonyi accuses Waiyaki of being unclean
based on his interaction with Muthoni and with Nyambura. Waiyaki is furious.
Kamua also says that Waiyaki is the greatest threat to the tribe.
On the hills, a large crowd gathers at the meeting ground. The people want
action. Waiyaki speaks about uniting the people. They cheer for him when he
appears. He speaks of education, unity, and political freedom. He decides he
will also fight for his love for Nyambura.
Kabonyi defends the tribe and ancient rituals. He speaks as one who formerly
followed Christianity. He speaks of the inner workings of evil and good
in men’s heart snd in the country. He says Waiyaki is unclean and working with
the white man. Kabonyi speaks about their tribes history and its heroes.
At the end, Waiyaki is asked to confess his love for Nyambura or for the tribe.
Waiyaki and Nyambura are placed in the hands of the Kiama who will judge them
and decide what to do. The people leave them in the darkness and the elders’
judgment.