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Cry, the Beloved Country: the Breakdown and Rebuilding of South Africa

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Cry, the Beloved Nation: the Breakdown and Rebuilding of South Africa

Cry, The Beloved Country: The Breakdown and Reconstructing of South African Society “… what God has not done for South Africa man need to do.” pg. 25 In the book, Cry, the Beloved Nation, written by Alan Paton, some significant disputes follow the story from starting to end. Two of these conflicts would be as follows; first, the breakdown of the ever so old and highly regarded people; and second, the power of love and empathy and how that it can reconstruct damaged relationships.

This story offers the reader the best point of view in learning about the oppressions that have taken place in South Africa, and it gives us a sense of the trials and hardships the blacks went through then. Cry, is a story about a Zulu pastor Stephen Kumalo and how he sets out to bring his family back together. While he sets out about doing this he recognizes that his family is totally in the shambles and his family has wandered off from the church and tribal customs. Kumalo eventually discovers to handle this and while he is doing this, he makes a buddy, James Jarvis, that changes the method he has actually looked on life.

The tribal breakdown begins to show in book I, with the land that the people need to utilize and how the people have actually used up the natural deposits that used to lay there. The whites pushed them out of where they utilized to live where the land is so great that it could be even referred to as “holy, being even as it came from the Creator.” (pg. 3). In the rural areas such as this the decay comes as a result of making the blacks reside in confined locations where the land is so bad it can’t be farmed anymore, and the taking of the strong males out of these locations to go operate in the mines were things are hazardous and individuals rarely return.

Since of this, individuals leave the tribe to go on the roads to travel to Johannesburg, since “All roadways cause Johannesburg.” (pg. 10). As Kumalo shows up in Johannesburg he finally understands what an issue he has entered. He understands that no one in his family, neither brothers, sis, sons and children, even cousins, have any ethical ties with each other anymore. He sees his brother get captured up in worldly beliefs, such as: popularity, cash, power, greed and lying. He likewise sees his sister and his kid living in an awful life of criminal activity and sin.

Kumalo even begins to lose wish for his boy, he mentions that “I can do absolutely nothing here, let us go.” (pg. 68). The reason for this degradation in the city is essentially brought on by a significant absence of jobs for the residents and, the laws of separation towards blacks that trigger them to combat for real estate and other basic necessities that whites get all to easy. The blacks continuously “have no location to go.” (pg. 53) for housing, so this likewise compounds the issue. Another aspect that contributes to this problem is fear. This worry remains in both the blacks and the whites.

It sadly plays a major roll in most of the negative occasions that occur in South Africa. An example of this would be the white worry for black criminal offense and violence, black worry for police retaliation to strikes or protests. Just like Kumalo he also fears much, which almost instantly triggers other peoples worries. Kumalo hesitates to see his kid in jail; Absalom fears his papa’s reaction; Gertrude fears rejection and the shame she caused; John fears the cops and jail; and so on, and so on “Cry, the cherished nation, these things are not yet at an end.” (pg. 74).

If all of this deterioration were to be added up there would absolutely be factor for the nation to weep at its residents problems. As a result of this breakdown there is some favorable things to be gained from it, such as the rebuilding of relationships through empathy toward others. Stephen Kumalo understands that there still is love in between himself and his bro. He understands this since he shares a few of the very same views that his bro does. John stated that the only hope that he sees is for the blacks and whites to work together in love for the good of the nation.

The people of Johanasburg still have some religious ties they have not yet abandoned since they still ask “God to have grace upon us.” (pg. 58). There is likewise still optimism that also stays, even in Shanty Town, they dance around the fire and sing “God Save Africa.” (pg. 58). Arthur Jarvis reveals excellent hope and motivation to the black and white people of Africa. He is even so going to assist others that he quits an opportunity for an effective organisation carrier to spread he sees.

He might absolutely be symbolic of the Christ figure in this book. There is a modification in the way that Jarvis and Kumalo see each other. Jarvis sees Kumalo as an excellent pastor, dad and positive. “I understand what I did not understand. There is no anger in me.” (pg. 181). Once again Kumalo sees Jarvis in a new perspective by having him a caring father, employer and someone who cares about the town of Ndotsheni. Almost everybody has a new determination to create a better life in South Africa.

Jarvis understood what needed to occur in order to have South Africa function appropriately, when he read Lincoln’s 2nd inaugural address he felt a responsibility to help his precious country in such a way that all South Africans ought to feel. “With malice towards none, with charity for all, with firmness in the right, as God provides us to see the right, let us aim on to end up the war we are in, to bind up the nation’s wounds, to care for him who shall have borne the battle and for his widow and his orphan– to do all which may achieve and value a simply and lasting peace amongst ourselves and with all nations.” (pg. 155)

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