1. Okonkwo:
Okonkwo, the son of the effeminate and lazy Unoka, strives to make his way in a world that seems to value manliness. In so doing, he rejects everything for which he believes his father stood. Unoka was idle, poor, profligate, cowardly, gentle, and interested in music and conversation. Okonkwo consciously adopts opposite ideals and becomes productive, wealthy, thrifty, brave, violent, and adamantly opposed to music and anything else that he perceives to be “soft,” such as conversation and emotion. He is stoic to a fault.
Okonkwo achieves great social and financial success by embracing these ideals. He marries three women and fathers several children. Nevertheless, just as his father was at odds with the values of the community around him, so too does Okonkwo find himself unable to adapt to changing times as the white man comes to live among the Umuofians. As it becomes evident that compliance rather than violence constitutes the wisest principle for survival, Okonkwo realizes that he has become a relic, no longer able to function within his changing society.
Okonkwo is a tragic hero in the classical sense: although he is a superior character, his tragic flaw—the equation of manliness with rashness, anger, and violence—brings about his own destruction. Okonkwo is gruff, at times, and usually unable to express his feelings (the narrator frequently uses the word “inwardly” in reference to Okonkwo’s emotions). But his emotions are indeed quite complex, as his “manly” values conflict with his “unmanly” ones, such as fondness for Ikemefuna and Ezinma. The narrator privileges us with information that Okonkwo’s fellow clan members do not have—that Okonkwo surreptitiously follows Ekwefi into the forest in pursuit of Ezinma, for example—and thus allows us to see the tender, worried father beneath the seemingly indifferent exterior.
2. Nwoye:
Nwoye, Okonkwo’s oldest son, struggles in the shadow of his powerful, successful, and demanding father. His interests are different from Okonkwo’s and resemble more closely those of Unoka, his grandfather. He undergoes many beatings, at a loss for how to please his father, until the arrival of Ikemefuna, who becomes like an older brother and teaches him a gentler form of successful masculinity. As a result, Okonkwo backs off, and Nwoye even starts to win his grudging approval. Nwoye remains conflicted, however: though he makes a show of scorning feminine things in order to please his father, he misses his mother’s stories.
With the unconscionable murder of Ikemefuna, however, Nwoye retreats into himself and finds himself forever changed. His reluctance to accept Okonkwo’s masculine values turns into pure embitterment toward him and his ways. When missionaries come to Mbanta, Nwoye’s hope and faith are reawakened, and he eventually joins forces with them. Although Okonkwo curses his lot for having borne so “effeminate” a son and disowns Nwoye, Nwoye appears to have found peace at last in leaving the oppressive atmosphere of his father’s tyranny.
3. Ezinma:
Ezinma, Okonkwo’s favorite daughter and the only child of Ekwefi, is bold in the way that she approaches—and even sometimes contradicts—her father. Okonkwo remarks to himself multiple times that he wishes she had been born a boy, since he considers her to have such a masculine spirit. Ezinma alone seems to win Okonkwo’s full attention, affection, and, ironically, respect. She and he are kindred spirits, which boosts her confidence and precociousness. She grows into a beautiful young woman who sensibly agrees to put off marriage until her family returns from exile so as to help her father leverage his sociopolitical power most effectively. In doing so, she shows an approach similar to that of Okonkwo: she puts strategy ahead of emotion.
4. Mr. Brown:
Mr. Brown represents Achebe’s attempt to craft a well-rounded portrait of the colonial presence by tempering bad personalities with good ones. Mr. Brown’s successor, Reverend Smith, is zealous, vengeful, small-minded, and manipulative; he thus stands in contrast to Mr. Brown, who, on the other hand, is benevolent if not always beneficent. Mr. Brown succeeds in winning a large number of converts because he listens to the villagers’ stories, beliefs, and opinions. He also accepts the converts unconditionally. His conversation with Akunna represents this sympathetic stance. The derisive comments that Reverend Smith makes about Mr. Brown after the latter’s departure illustrate the colonial intolerance for any kind of sympathy for, and genuine interest in, the native culture. The surname Brown hints at his ability to navigate successfully the clear-cut racial division between the colonizers and the colonized.
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