Читать книгу Best Books Study Work Guide: Cry, the Beloved Country - Lucille Smuts - Страница 14

3.2.1 Erosion

In Cry, the Beloved Country the fertile soil of the farmlands is eaten away by over-grazing and by incorrect farming methods. Likewise, the moral values of the black migrant labourers’ tribal traditions and the social conscience of the white mine shareholders, the businessmen and farmers are eaten away by corruption and greed for money and power. The erosion of the land and its people is a dominant theme in the novel. Such erosion leads to crime, fear and suffering while also creating opportunities for caring, change and restoration.

3.2.2 Power relations

South Africa: The theme of power relations in this historical novel explores how greed for power corrupts South African society in 1946. Greed for more possessions, money and political power contribute to the erosion of moral standards, social justice and equity. Arthur Jarvis’ manuscript (pp. 124–126 in your school edition) describes the social and political injustices committed to ensure that power remains in the hands of the government. The segregation policy of the South African government only sets aside “one-tenth of the land for four-fifths of the people” (p. 126 in your school edition). The migrant labour policy exploits unskilled labour to maintain and increase production in the mining industry. Racial tension flares as a result of corrupted power relations. Book Two, Chapter Nine (pp. 159–165 in your school edition) illustrates the increased racial tension in John Kumalo’s inflammatory speech demanding higher wages and in reports about the black miners’ strike.

Reverend Kumalo’s story: The theme of power relations is also explored at a family and a personal level. Reverend Kumalo abuses his power as Absalom’s father to question him relentlessly, even though he can see that Absalom can’t answer his questions. He abuses his power as Absalom’s father to humiliate his son’s girlfriend. John Kumalo’s greed for money and political power prevents him from fighting fearlessly for the rights of black people. Reverend Kumalo warns Mr. Litsitsi about the damaging effect of power on relationships; he sounds his warning as a moral lesson: “But hate no man, and desire power over no man. For I have a friend who taught me that power corrupts” (p. 230 in your school edition).

The power of voice: Power relations are expressed in the power of voice. The uplifting power of Msimangu’s “voice of gold” (p. 78 in your school edition) over his audience is compared to the sound of a deep bell that reverberates in the listeners’ minds and hearts. John Kumalo’s “great bull voice” (p. 159 in your school edition) has the power to stir up the crowd’s emotions. Black women do not feel free to voice their thoughts and feelings. Reverend Kumalo’s wife does not have the power to voice her hurt: she “was silent, with the patient suffering of black women, with the suffering of oxen, with the suffering of any that are mute” (p. 7 in your school edition).

3.2.3 Fear

Fear results as a consequence of moral decay, which in turn leads to greed for more power and to the corruption of society. The theme of fear takes shape in different forms according to the circumstances and acts that cause fear and anxiety.

Violence and crime: In Book One, Chapter Twelve the fear of white and black people of violence and crime is voiced in their different reactions following the news of Arthur Jarvis’ murder. White people’s fear that the mines and industries will come to a standstill when the black labourers strike is reported on in Book Two, Chapter Nine.

Loss: In the lives of Reverend Kumalo and his family fear of the loss of his sister, son and brother becomes a reality. At the beginning of the novel Reverend Kumalo and his wife fear that they have lost their son, his sister and brother to Johannesburg. Reverend Kumalo’s fear grows as he discovers the extent of corruption and crime in Johannesburg and their effect on his sister and brother. His fear that he has lost his son Absalom to crime is confirmed when he hears that his son has murdered a white man. His son is found guilty of murder and he fears that there will be no mercy for him. This fear is also confirmed.

Power of fear: The theme of fear pervades the whole novel. The last sentence in the novel underlines the paralysing power of fear while it promises that the day will come when the people of South Africa will be set free from fear, even though the exact moment cannot be predicted: “But when that dawn will come, of our emancipation, from the fear of bondage and the bondage of fear, why, that is a secret” (p. 238 in your school edition).

3.2.4 Suffering

South Africa: The novel illustrates many incidents of intense suffering caused by social injustice that, in turn, is a consequence of moral decay in the South African political landscape at the time. In Johannesburg, the migrant labourers suffer because they cannot find accommodation in overcrowded Alexandra, Sophiatown and Orlando. Desperate for shelter, they construct their own shacks; they start Shanty Town.

Shanty Town: The intense suffering of a child and her mother in Shanty Town is dramatised in Book One, Chapter Nine. The child is dying, probably from tuberculosis, because she does not have proper food, shelter and medical care. Her mother anxiously asks for a doctor and Mr. Dubula promises that they will send one. Tragically, it is too late and the mother accepts her daughter’s death and her own suffering in silence: “Such is the lot of women, to carry, to bear, to watch and to lose” (p. 50 in your school edition). These words foreshadow the suffering of Reverend Kumalo’s wife and of James Jarvis’ wife in Ndotsheni at the loss of their sons’ lives.

Reverend Kumalo’s story: The crippling effect of suffering is also dramatised in the description of Reverend Kumalo and James Jarvis’ actions when the two fathers share a memory of Arthur Jarvis: “The old man’s face was working. He continued to look on the ground and Jarvis could see that tears fell on it. He himself was moved and unmanned, and he would have brought the thing to an end, but he could find no quick voice for it” (p. 157 in your school edition).

3.2.5 Caring

In contrast to the theme of suffering, the theme of caring explores the power of love and compassion to provide comfort to people in their suffering.

The power of prayer: Reverend Kumalo finds comfort in reading his Bible and in praying to God. The power of prayer to counteract the crippling effects of suffering is illustrated when Father Vincent tells Reverend Kumalo to pray for his son’s repentance; for the caring work done by the priests at the Mission House; for the rebuilding of black blind people at Ezenzeleni; for his family and the people of Ndotsheni; for his own rebuilding. Reverend Kumalo’s prayers restore his faith and lead to the restoration of Ndotsheni.

Love: The people of Ndotsheni’s love and care for Reverend Kumalo restores his confidence. He is no longer afraid and he confesses the sins of his sister, his brother and his son. The final chapter of the novel shows the power of Reverend Kumalo’s faith in God’s love to provide comfort to him and to his son in their suffering. He holds a vigil for his son. He celebrates Holy Communion and entrusts his dying son to God’s love and saving grace.

Compassion: James Jarvis shows compassion towards Reverend Kumalo even before he recognises him as the parson of the church in Ndotsheni. After Reverend Kumalo has told James that Absalom has murdered his son, he is not angry at him. Upon his return to Ndotsheni, James Jarvis provides the means for the community to restore their land, to build a dam and to rebuild the church. His caring is demonstrated in a practical way. James Jarvis meets Reverend Kumalo on his way to his vigil for Absalom. The fathers’ suffering for the loss of their sons has created a bond of compassion between them so that Jarvis can say, “I understand completely” (p. 233 in your school edition).

3.2.6 Journey

A journey takes place at several levels: physical, emotional and spiritual.

Physical journey: The physical journey happens when Reverend Kumalo travels from Ndotsheni to Johannesburg to find his son; when he travels around Johannesburg, Alexandra, Sophiatown, Orlando and Shanty Town; when he returns to Ndotsheni. James Jarvis and his wife also travel from Ndotsheni to Johannesburg, then to Springs; and they return to Ndotsheni. Absalom, Gertrude and John Kumalo travel to Johannesburg, but do not return to Ndotsheni. Arthur Jarvis travels to Johannesburg, where he is killed. Absalom’s wife and Gertrude’s son travel with Reverend Kumalo from Johannesburg to Ndotsheni.

Reverend Kumalo’s emotional journey: Reverend Kumalo’s emotional journey leads him from anxiety to an ever-deepening fear of destruction. He discovers the impact of corruption and crime in Johannesburg when he meets his sister and brother. His fear becomes overpowering when his son pleads guilty to murder. Reverend Kumalo describes his journey to Father Vincent as a “sorrowful journey” (p. 92 in your school edition), whereupon Father Vincent comforts him by saying that fear “is a journey, a terrible journey, but sorrow is at least an arriving” (p. 93 in your school edition). Reverend Kumalo has arrived at a stage in his emotional journey where he realises that he can be instrumental in rebuilding relationships with his son, his family and his community.

James Jarvis’ emotional journey: James Jarvis’ ability to feel compassion for the suffering of black people grows. His emotional journey of suffering after his son’s death leads to a desire to understand his son’s thinking. He discovers his son’s commitment to social justice. Intellectually and emotionally, he travels with his son while he reads his manuscripts and looks at his books and paintings in his study. His son’s “Private Essay on the Evolution of a South African” (p. 150 in your school edition) describes Arthur Jarvis’ own journey from ignorance about the suffering caused by social injustice in South Africa to his commitment to social and political justice.

Spiritual journey: Reverend Kumalo’s spiritual journey takes him from destructive anger at Gertrude and Absalom to the uplifting power of forgiveness. He repents for his cruelty towards Absalom’s girlfriend and his brother. He forgives Msimangu and the white young man’s anger born of their frustration at witnessing how corruption and a lack of moral values destroy young people in Johannesburg.

After his first visit to his son, Reverend Kumalo is bitter because it seems that his son is only sorry for himself. At the trial Absalom tells the judge that he prayed for forgiveness after he had buried the revolver that he used to shoot Arthur Jarvis. He tells the judge that he repented only because he “was in trouble” (p. 144 in your school edition) and not because he was sorry for his deed. Reverend Kumalo finds new strength in his faith in God when he is able to pray for his son’s repentance.

He is able to show compassion towards him. Even though his son’s plea for mercy was denied, Reverend Kumalo’s love and faith in God’s saving grace continue. He holds a vigil for his son when he has to die.

Fathers discover their sons: The fathers’ physical journey to Johannesburg has taken them out of their own environments and comfort zones. Both fathers have come a long way in discovering and coming closer to their sons, who were strangers when they first made contact with them in Johannesburg. Reverend Kumalo met his son in prison and James Jarvis met his son by reading his writings and by visiting the house where he had lived.

Both fathers are shocked and angered when they discover that they were ignorant of the challenges and dangers that their sons face in Johannesburg. Their journey to find their sons ends in loss and in new hope. Loss because both sons die. Hope because their increased insight into the social and political problems of South Africa creates opportunities to strengthen communication and rebuild moral values in their relationships with their grandchildren, family and communities in both Ndotsheni and Johannesburg.

3.2.7 Restoration

The theme of restoration presents the writer’s plea for change from the old to the new in a positive way. Destruction of the soil, tribal tradition; moral standards and social conscience eaten away by greed for power, possessions and fear can be reversed through commitment to positive change.

Commitment to restoring the valley of Ndotsheni: Reverend Kumalo and James Jarvis undergo a change of heart and opinion in Johannesburg. They realise the need to work towards the restoration of the land and its people. Upon their return, they share a commitment to restoring the valley of Ndotsheni: its farmlands, the community and the church. Jarvis sends Mr. Litsitsi, the agricultural demonstrator, to show the community how to change their old farming methods to new ones. Reverend Kumalo supports the young man by giving him accommodation, encouragement and help in persuading the community to accept the sacrifices required to bring about change. Mr. Litsitsi not only demonstrates new agricultural methods, he also demonstrates a commitment to the restoration of the valley: “I desire to restore it, that is all” (p. 230 in your school edition).

Commitment to the restoration of justice: In Johannesburg, Reverend Kumalo comments on Dubula and his wife’s commitment to the cause of the bus boycott. They fight against the increase in bus fees by walking eleven miles from Alexandra to Johannesburg in the morning and by walking back to Alexandra in the evening. He remarks: “That is something to be proud of. Johannesburg is a place of wonders” (p. 37 in your school edition). Msimangu is totally overwhelmed by the commitment of some white people who are prepared to be taken to court because they give lifts to black people. He exclaims to Reverend Kumalo, “It beats me, my friend, it beats me” (p. 43 in your school edition).

Arthur Jarvis’ writings and his life demonstrate his commitment to the restoration of social justice in South Africa: “Therefore I shall devote myself, my time, my energy, my talents, to the service of South Africa” (p. 151 in your school edition). He adds: “Therefore I shall try to do what is right, and to speak what is true” (p. 151 in your school edition). He is committed to dying for the restoration of justice. Ironically, he dies of a crime committed as a consequence of social injustice.

Your own notes about the themes in Cry, the Beloved Country