Paton contrasts Kumalo and Dubula to argue that a policy of cooperation and optimism is a far more effective political strategy than attempting to stir up anger and stoking a community’s desire for vengeance.On the surface, Dubula and John Kumalo seem bonded by their desire to end the tyranny of whites over blacks in South Africa.
Paton contrasts Kumalo and Dubula to argue that a policy of cooperation and optimism is a far more effective political strategy than attempting to stir up anger and stoking a community’s desire for vengeance.Tags: Law School Admissions EssayIntroduction In Research PaperEssay ProposalsWriting Undergraduate Dissertation ProposalQuantum Mechanics Homework SolutionsPay To Write My PaperImmortal Technique Essay800 Score Gmat Essay
Upset by the Church’s practices, he does not attempt to reform the institution or set up a useful alternative for his people, but merely encourages impotent rage throughout Johannesburg.
Suspicious that tribal customs are a white tool for suppressing black independence, Kumalo flat-out rejects the entire set of customs, including the useful tribal traditions of monogamy and family bonding.
The white people, on the other hand, ensured that the blacks would not enjoy the natural resources found in their lands, such as gold.
The problem of racial inequality was quite important in the described community because it defined its course of development and social life (Paton 29).
The author also describes how James Jarvis’s attitude towards black people transformed after reading the writings of his son, and he no longer felt hate towards those who had killed him.
The theme of racial inequity is quite strong in the story.(His disgusted brother notes that Kumalo has not selected new or different customs, but has instead replaced a set of flawed customs with the far more dangerous idea of no customs whatsoever.) Kumalo complains that fear rules the land, but he does not offer a plan for alleviating this fear.The ideas Kumalo advances amount to little more than harsh words and complaints, rather than constructive plans or even short-term suggestions for progress.By contrast, Dubula stands for hope, cooperation, and a pragmatic approach to social change.Whereas Kumalo can only stew over the poor housing opportunities afforded to black citizens, Dubula initiates a Shanty Town, in which formerly crowded tenants can spread out and await the chimney pipes and iron that Dubula courageously provides.In Alan Paton’s Cry, the Beloved Country, John Kumalo and Dubula are united in their opposition to South Africa’s racial injustices.But while Kumalo enumerates grievances without suggesting realistic solutions, Dubula represents positive, pragmatic change—not to mention the possibility of cooperation between whites and blacks.This shared action shows that both men have a common interest in weakening institutions that reinforce the notion of black inferiority.Both men make concerted efforts to promote black citizens’ economic interests: Kumalo with his calls for an end to the Church’s oppressiveness and Dubula with his demands for a bus boycott.The author writes about the problems of South Africa of that time and about the eternal problem of the generation gap.Thus, two of the major important themes of the story are racial inequality, its influence on the life of the South African community, and the development of relationships between fathers and their sons.