From
Jesus to Waiyaki: A comparative analysis of the parallels between The River Between and the Christian
Bible
Mark
Olofson
University
of Vermont
The narrative in Ngũgĩ wa Thiongʼo’s The River Between (1965) can be interpreted in a
number of different ways, as the reader’s experiences influence these
interpretations. My background as an educator, learner, activist, and traveller
all contributed to my understanding of the book. However, the largest force in
the framing of my interpretation and focus on what I see as three belief systems
is due to my time as a scholar of comparative religion. In this brief essay I
lay out some of the larger narrative similarities to the story of Jesus Christ
as presented in the Bible, as well as some of the specific allusions to events
in the Gospels. To conclude, I ponder the possible source and purpose of these
similarities, as well as the implications this reading has on my interpretation
of the novel.
The
book begins with a prelude that echoes the first chapters of Genesis. The
description of the lush serenity of the “valley of life” (p. 1) where the first
man and woman, Gikuyu and Mumbi, roamed invokes images of Adam and Eve in the
Garden of Eden. In the same way that the biblical pair were given dominion over
their paradise (Genesis 1:27-29, New International Version), so too were Gikuyu
and Mumbi told, “This land I give to you…It is your to rule and till,” (p. 2).
By beginning in this way, Ngũgĩ
hints at the biblical themes yet to come.
From early in the
story, Waiyaki is given the role of messiah and savior of his people by his
father (p. 21). He is the fulfillment of a
long-held prophecy. Chege, his father, is a mysterious character who “lived in
the son,” (p. 38) and who is absent from physical reality for most of the book.
Waiyaki heeds this higher calling, and although he is hesitant in this role of
savior, continues on due to his calling and his faith. He becomes “The
Teacher,” (p. 81) and is praised by many people as he travels the region,
bringing the good news of education and earning devoted followers. Finally a
group of conservative elders (the Kiama) who are threatened by his beliefs and
growing power bring him up on false and manipulated charges, and the people
turn on him in the final moments before judgment is passed against him.
This overarching
narrative reflects the path of Jesus in the Gospels. His father is also absent,
but is embodied by Christ (Mark 1:11). He is also the fulfillment of an ancient
prophecy (Isaiah 53:5, Micah 5:2), and comes from the line of seers (Matthew
1:1-16). Jesus, like Waiyaki, is reluctant to occupy the role of savior (Luke
22:42) but ultimately makes the decision that he cannot abandon his work. He
travels the region, and is also referred to as Teacher, or Rabbi (Luke 4:31,
Luke 9:2). He gains many devoted followers, and is eventually brought before
the chief priests (the Sanhedrin), where he is found guilty of blasphemy
(Matthew 26:59-67).
These structural
similarities are reinforced by many smaller parallels. The second birth
ceremony includes a ceremonial washing in the river from which Waiyaki emerges
“clean”(p. 12), which invokes images of Christ’s baptism in the river Jordan
(Matther 3:13-15). Waiyaki’s relationship with Kinuthia echoes the relationship
between Jesus and Peter; Kinuthia feels that “he could serve under [Waiyaki]
forever” (p. 117) just as Peter was the most devoted of Christ’s followers. But
as Waiyaki stood trial, Kinuthia hid in the crowd so as to not be identified
with him (p. 149); in the same way Peter denied Jesus at trial (Matthew
26:69-75). Kamau, a member of Waiyaki’s inner circle, is not his true friend
and eventually works against him, much in the same way Judas betrayed Jesus. At
the trial, the crowd has their hearts turned against their beloved teacher by
those that speak against him – this plot point happens to both Jesus and Waiyaki.
Ngũgĩ wa Thiongʼo also employs several
direct allusions to the bible, which help to maintain the connection. Waiyaki
is “a stranger, a stranger to his land,” (p. 60) which echoes Exodus 2:22. He
is trying to “bring light in the dark,” (p. 72), similar to John 1:5. Waiyaki’s
torment is directly compared to Christ’s suffering in the Garden of Gethsemane,
and he is referred to again and again as the savior. Even as Muthoni dies, she
looks at Waiyaki and says, “I see Jesus,” (p. 53).
I
do not believe that these similarities, especially in light of the direct
references, could be accidental, or even simply a curiosity. Ngũgĩ wa Thiongʼo attended Kamadura
primary school, which was sponsored by the Church of Scotland (Irele
& Jeyifo, 2010). Like Waiyaki, he was urged by a parent
(mother instead of father) to gain an education, and so it is not hard to
believe that he obtained the type understanding of the Bible required to write
in this way. But what is gained by framing the narrative in such a way?
I believe that The River Between was written in such a
way for reasons of access, character connections, and familiarity. Although
originally written in Gikuyu, the quick translation into English implies that
the author thought that it was important for a western audience to read. By
using an incredibly familiar structure, the western reader is made to feel
comfortable in a world that may seem incredibly foreign. By drawing parallels
between the main protagonist and Jesus, the author connects Waiyaki to western
sympathies. At the time of writing, Ngũgĩ wa Thiongʼo had not yet rejected
the Christianity of his youth (Irele
& Jeyifo, 2010), and so the connection to Jesus would
still have been seen in a positive light instead of as a possible liability.
Ultimately, the structure helps audiences with a Christian background
understand and relate to the material and characters.
I
understand that this analysis may be rejected as stretching by some; others may
find it an exercise in stating the obvious. The reason for making the
connections plain is only to help background my analysis of the book. I was
raised in a very strong Christian household, and although I no longer identify
with that tradition, the knowledge with which I was raised remains. Further,
having spent a number of semesters in a graduate program in comparative
religion, I could not help but to make the connections. The fact that the book
led me down thoughts of religion and belief shaped my larger analysis of the
competing belief systems in the book, and I hope that I have made clear why
this was the case.
References:
Irele, A., & Jeyifo, B. (2010). The
Oxford Encyclopedia of African Thought. Oxford University Press.
Ngũgĩ wa Thiongʼo. (1965). The river between. Oxford
[Oxfordshire] ; Portsmouth, NH: Heinemann.
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