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Many of the villagers have already lost their faith in Ezeulu. One of Ezeulu's sons, Obika, dies during a traditional ceremony, and the villagers interpret this as a sign that Ulu has taken sides with them against his priest. For this apparent judgement against Ezeulu and the promised immunity by
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to give thanks to Ulu. When Ezeulu returns from prison, he refuses to call the feast despite being implored by other important men in the village to compromise. Ezeulu reasons to the people and to himself that it is not his will but Ulu's; Ezeulu believes himself to be half spirit and half man. The
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similarly describes the downfall of a traditional leader at the hands of the colonial authorities. The central conflicts of the novel revolve around the struggle between continuity and change, such as Ezeulu refusing to serve
Winterbottom, or between the traditional villagers and Ezeulu's son who
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Ulu, the villages of Umuaro and Okperi, and the colonial officials are all fictional. However, the depiction of colonial
Nigeria is accurate in depicting the conflict between the traditional beliefs and religions of the Nigerians and the foreign values introduced by the Europeans, including
29:
224:, worshipped by the six villages of Umuaro. The book begins with Ezeulu and Umuaro fighting against a nearby village, Okperi. The conflict is abruptly resolved when T. K. Winterbottom, the British colonial overseer, intervenes.
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yams begin to rot in the field, and a famine ensues for which the village blames Ezeulu. Seeing this as an opportunity, John
Goodcountry proposes that the village offer thanks to the
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the
Christian God, at the Christian harvest, taking place a few days after Obika's death, many men embrace Christianity by sending their son there with yams.
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was favoured by the colonial authorities in West Africa as a way to reduce the cost of colonial administration. The novel is considered a work of
African
354:
Smith, Daniel Jordan (22 September 2001). "'The Arrow of God' pentecostalism, inequality, and the supernatural in South-Eastern
Nigeria".
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Ezeulu is called away from his village by
Winterbottom and is invited to become a part of the colonial administration, a policy known as
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The phrase "Arrow of God" is drawn from an Igbo proverb in which a person, or sometimes an event, is said to represent the will of God.
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165:, who confronts colonial powers and Christian missionaries in the 1920s. The novel was published as part of the influential
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231:, John Goodcountry, arrives in Umuaro. Goodcountry begins to tell the villages tales of Nigerians in the
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Mathuray, Mark (2003). "Realizing the Sacred: Power and
Meaning in Chinua Achebe's Arrow of God".
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157:, sharing similar settings and themes. The novel centres on Ezeulu, the chief priest of several
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Alimi, S. A. "A Study of the Use of
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studies
Christianity. Change is realized as inevitable among the Igbo people.
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instead and they may harvest what remains of their crops with "immunity".
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refers to Ezeulu's image of himself as an arrow in the bow of his god.
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Nwoga, D.I., 1981. The Igbo World of Achebe's" Arrow of God".
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Kalu, Anthonia C. "The priest/artist tradition in Achebe's
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Innes, C. L. "A Source for" Arrow of God": A Response."
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After the conflict, an indigenous African Christian
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540:Nnolim, Charles. "A Source for" Arrow of God"."
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793:There Was a Country
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123:A Man of the People
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