Capitalism and Neo-Colonialism in Ngugi’s Devil on the

Cross

Capitalism as the Root Problem:

Ngugi views capitalism as an unfair system where the wealthy few
gain at the expense of the masses. He highlights this in Devil on
the Cross: ”The loss of the masses is the gain of the few"
(p.105).*The author shows how capitalism, introduced by
imperialists, is responsible for the political and economic
struggles in post-colonial African countries.

The narrator emphasizes that neo-colonialism inherited its focus

on self-interest from imperialism. For example, Kenyan leaders,
influenced by foreign experts, prioritize wealth over collective
good:
”They have been taught the principle and system of self-interest
and have been told to forget the ancient songs that glorify the
notion of collective good” (p.15).

Kenya as a Reflection of Africa:

The fictional setting of Kenya represents the entire continent.
Cities like Nairobi are described as corrupt and soulless,
symbolizing the damage caused by neo-colonial capitalism:
”Nairobi is large, soulless, and corrupt. The same is true of all the
cities in every country that recently slipped the noose of
colonialism” (p.15).
Capitalism in Kenya, as depicted in the novel, leads to
exploitation, inequality, and alienation, dividing society along
class lines.
The Devil’s Feast: A Symbol of Exploitation:
Ngugi uses the “ Devil’s Feast” as an allegory to depict neo-
colonial greed and corruption. The feast is a competition where
Kenya’s most skilled thieves and robbers showcase their crimes
and justify their actions. The narrator describes the event:
“Every competitor will mount the platform, and he will tell us how
he first came to steal and rob … You, the listeners, will act as the
judges” (p.87).

This satirical depiction reveals the exploitation of Kenyan workers

and peasants by foreign companies and the local elite. The
selection of the ”seven cleverest modern thieves and robbers”
(p.68) highlights the extreme economic inequality in the country.

Collusion Between Leaders and Imperialists:

Ngugi critiques the alliance between African leaders and
imperialists. This partnership is rooted in exploitation, as shown in
the “beatitudes” of the wealthy:
”Blessed is the man who robs another of five shillings and then
gives him back half a shilling for salt, for he shall be called
generous” (p.209).

The narrator connects this idea to foreign aid, showing how it

traps African nations in debt. Loans with high-interest rates
deepen economic struggles, impoverishing the people further.

Workers as Victims of Exploitation:

The novel describes workers as victims of cruelty by the neo-
colonial elite. Leaders exploit them in industries designed to
benefit foreign economies:
”Our drinking of the blood of workers, our milking of their sweat,
our devouring of their brains—these three activities should be put
on a scientific basis” (p.187).
This system enriches the elite while leaving the workers in
poverty.

Criticism of the African Elite:

Ngugi portrays the African ruling class as corrupt and greedy,
mimicking Western customs while exploiting their own people.
The narrator condemns these leaders:
“You sterile bastards: you sold your country for the sake of your
bellies” (p.138).

Conclusion
Through “Devil on the Cross”, Ngugi exposes how capitalism and
neo-colonialism harm African societies. He critiques both foreign
powers and African leaders who perpetuate exploitation, urging
readers to recognize and resist these injustices.

The Impact of Western Influence in *Devil on the Cross

Westernization and Loss of Identity:

In “Devil on the Cross” Ngugi portrays Kenya as controlled by a
wealthy elite obsessed with Western culture. This class imitates
the colonizers’ customs, language, and ideas without critical
thought. Through Kihaahu wa Gatheeca’s testimony, Ngugi
highlights how this blind imitation strips Africans of their identity:
“As for my children, I have quite a few. All of them speak English
through the nose, exactly like people born and brought up in
England… They speak their national languages like Italian
foreigners” (p.109).

Ngugi uses satire to show how the African bourgeoisie mimics

Europeans. Characters like the thieves and robbers or Gatuiria’s
father try to adopt Western behavior and customs but end up
appearing awkward and ridiculous. This mimicry, according to
Ngugi, is shameful because it turns people into parrots, copying
foreign ways without understanding them. Gatuiria expresses this
concern:
“Cultural imperialism is mother to the slavery of the mind and the
body. It gives birth to the mental blindness and deafness that
persuades people to allow foreigners to tell them what to do in
their own country” (p.58).

The Loss of African Culture:

Ngugi emphasizes that preserving African culture is crucial for
true political liberation. He argues that the loss of cultural
heritage leads to mental and physical enslavement. In colonial
Kenya, missionaries and colonial administrators controlled
education and publishing, forcing Kenyans to use English and
abandon their native languages. Gatuiria laments this cultural
erasure:
“Let us look about us. Where are our national languages now?
Where are the books written in the alphabet of our national
languages? Where is the wisdom and knowledge of our fathers
now? Where is the philosophy of our fathers now? Our stories, our
riddles, our songs, our customs, our traditions, everything about
our national heritage has been lost to us” (p.58).”

Colonial and Neo-Colonial Systems:

Ngugi criticizes both colonialism and neo-colonialism for uprooting
people from their cultural roots. These systems glorify European
achievements, encouraging Africans to adopt a “slave mentality.”
Ngugi argues that by accepting Western languages, religions, and
education, Kenyans have contributed to the destruction of their
own values and traditions:
*”The colonial system aims to the suppression of the African
culture. The acceptance of the Western languages, religions, and
education by Kenyans made the end to their cultures.”*

Conclusion:
Through *Devil on the Cross*, Ngugi calls for cultural liberation as
a foundation for political freedom. He warns that blind imitation of
Western ways erases African heritage, leaving people
disconnected from their roots and enslaved by foreign influences.

Five main symbols of the novel Devil on the Cross.

Five Main Symbols in Devil on the Cross

Ngũgĩ wa Thiong’o’s Devil on the Cross is rich with symbolism,
using key objects, events, and characters to critique exploitation,
corruption, and neocolonialism in postcolonial Kenya. Below are
five main symbols in the novel and their interpretations.
1. The Devil’s Feast
What it represents: The Devil’s Feast is a central symbol in the
novel, representing greed, corruption, and the exploitation of the
masses by the elite. It is an allegorical gathering of businessmen
who boast about their unethical practices, symbolizing the moral
decay of a capitalist and neocolonial system.
Example from the text: The feast is described as a place where
"the thieves of the world celebrate their victories." This highlights
the glorification of exploitation under the guise of development.
Significance: It symbolizes the destructive effects of greed and
the unholy alliance between local elites and foreign powers.
2. Wariinga’s Transformation
What it represents: Wariinga’s personal journey from a victim to a
revolutionary symbolizes the awakening and empowerment of the
oppressed. Her transformation represents the hope for resistance
and change in society.
Example from the text: Wariinga declares: "I will no longer bow to
the chains of exploitation." Her resistance reflects the larger
struggle of the working class against oppression.
Significance: Wariinga embodies the strength and potential of the
masses to overthrow unjust systems.
3. The Cross
What it represents: The cross symbolizes suffering and sacrifice,
as well as the burden of exploitation carried by the Kenyan
people. It is a religious and cultural symbol that Ngũgĩ uses
ironically to criticize the misuse of morality and justice by
oppressors.
Example from the text: The cross is depicted as a tool of both
hope and oppression, depending on who wields it.
Significance: It challenges the role of religion and morality in
justifying exploitation while calling for true liberation.

4. Money
What it represents: In the novel, money symbolizes corruption,
greed, and the exploitation inherent in capitalism. It is portrayed
as the driving force behind the unethical actions of the elite.
Example from the text: A businessman boasts: "Money is the root
of all wealth; those without it are weeds in the garden of life." This
sarcastic remark shows how money is used to dehumanize the
poor.
Significance: Money serves as a critique of capitalist values that
prioritize profit over humanity and justice.
5. The Thieves’ Table
What it represents: The thieves’ table at the Devil’s Feast
symbolizes the systemic exploitation and corruption of Kenyan
society. It is a metaphor for the structures of power where
decisions are made by a few at the expense of the majority.
Example from the text: The narrator describes the table as "laden
with the spoils of the poor," showing how the wealth of the rich
comes from the suffering of others.
Significance: It represents the need to dismantle the oppressive
systems and replace them with equitable and just structures.
Conclusion
The symbols in Devil on the Cross—the Devil’s Feast, Wariinga’s
transformation, the cross, money, and the thieves’ table—offer
deep insights into the novel’s critique of corruption, exploitation,
and neocolonialism. Ngũgĩ uses these symbols to inspire
resistance and to highlight the urgent need for societal change.

Five main themes of the novel Devil on the Cross.

Five Main Themes in Devil on the Cross

Ngũgĩ wa Thiong’o’s Devil on the Cross is a rich and layered novel
that explores critical themes relevant to postcolonial Kenya.
These themes include corruption, exploitation, resistance, gender
inequality, and cultural identity. Below are the five main themes
with brief explanations and examples from the text
1. Corruption and Greed
The novel exposes the rampant corruption and greed in Kenyan
society, particularly among the political and economic elites.
These individuals prioritize personal gain over the welfare of the
masses, often collaborating with foreign powers to exploit
resources and people.
Example from the text: At the "Devil’s Feast," businessmen
proudly share how they steal from the poor and justify their
actions as "progress." One of them states:
"The rich are rich because they know how to turn the sweat of
others into gold."
This reflects how corruption drives the wealth gap and societal
decay.
2. Exploitation and Neocolonialism
The novel critiques neocolonialism, where foreign powers
continue to exploit Kenya through local elites. The comprador
class acts as agents for Western interests, ensuring that the
structures of colonial exploitation persist even after
independence.
Example from the text: One businessman boasts about exploiting
workers and stealing their land, saying:
"Development means making others poorer to make yourself
richer."
This highlights how neocolonialism disguises exploitation as
modernization.
3. Resistance and Revolution
A key theme in the novel is the resistance of the oppressed
against exploitation and injustice. Wariinga, the protagonist,
symbolizes the awakening of the masses and the need for
revolution to dismantle corrupt systems.
Example from the text: Wariinga’s transformation from a victim to
a fighter is marked by her declaration:
"We must destroy the thieves’ table and build a new world."
This reflects Ngũgĩ’s hope for collective action and liberation.
4. Gender Inequality and Women’s Empowerment
The novel explores the oppression of women in a patriarchal
society. Wariinga faces multiple forms of exploitation, including
objectification and sexual harassment, highlighting the struggles
of women in a male-dominated world.
Example from the text: Wariinga’s initial victimhood reflects
societal attitudes, but her eventual resistance represents the
empowerment of women. She states:
"I will no longer bow to those who see me as an object."
This underscores the theme of women reclaiming their agency
and fighting against gender inequality.
5. Cultural Identity and Colonial Legacy
Ngũgĩ emphasizes the importance of reclaiming Kenyan cultural
identity, which has been eroded by colonialism and
neocolonialism. The novel critiques the adoption of Western
values and systems that undermine African traditions.
Example from the text: Through the narrative, Ngũgĩ critiques the
worship of Western materialism and calls for a return to
communal and egalitarian African values.
"We must not lose ourselves in the mirage of foreign dreams."
Conclusion
Devil on the Cross addresses corruption, exploitation, resistance,
gender inequality, and cultural identity, making it a profound
critique of postcolonial Kenyan society. Ngũgĩ’s themes serve as a
call for action to challenge oppression and reclaim justice,
equality, and identity.

Significance of the Title Devil on the Cross

Ngũgĩ wa Thiong’o’s novel Devil on the Cross carries a deeply
symbolic and provocative title. It represents the novel’s critique of
exploitation, corruption, and moral decay in postcolonial Kenyan
society, while also challenging conventional notions of justice and
redemption. The title has multiple layers of meaning:
1. Irony of the Devil on the Cross
Traditionally, the cross symbolizes sacrifice, justice, and salvation,
as seen in the crucifixion of Christ. By placing the devil on the
cross, Ngũgĩ creates a powerful irony, exposing how systems of
morality and justice have been corrupted.
The devil on the cross represents the triumph of evil—greed,
corruption, and oppression—in postcolonial Kenya. Instead of
justice, exploitation reigns.
Example: The "Devil’s Feast" in the novel reflects how the elite
glorify corruption and exploitation while disguising their greed as
progress.
2. Critique of Neocolonialism
The title symbolizes the neocolonial forces that continue to
oppress the masses through local elites who act as agents of
foreign powers. The "devil" here represents the greed and
immorality of the Kenyan comprador class and their Western
allies.
Significance: Ngũgĩ uses the title to highlight how the same
structures of oppression from colonial times persist, now
supported by locals who have adopted the exploitative methods
of their former colonizers.
3. The Devil as a Symbol of Capitalism
In the novel, the devil is a metaphor for capitalism and its
dehumanizing effects. Capitalism is depicted as a system that
thrives on greed, inequality, and the exploitation of the poor.
By placing the devil on the cross, Ngũgĩ critiques the glorification
of capitalism in postcolonial Kenya. The cross becomes a stage
where capitalism is celebrated, exposing its moral corruption.
Example: The businessmen at the "Devil’s Feast" boast about
their unethical practices, showing how capitalism corrupts human
values.
4. Moral and Spiritual Decay
The title also symbolizes the moral and spiritual decay in Kenyan
society. It suggests that evil (the devil) has taken the place of
good (justice) and is now being worshipped on the cross.
Significance: Ngũgĩ uses this imagery to emphasize how societal
values have been inverted, with greed and exploitation being
praised instead of condemned.
5. A Call for Resistance
While the title exposes the corruption and injustice in society, it
also serves as a call for resistance. The "devil" being placed on
the cross can be seen as a symbolic punishment for the corrupt
elites and the exploitative system.
Significance: The title suggests that exposing and confronting evil
is the first step toward justice and liberation.
Conclusion
The title Devil on the Cross is deeply significant as it encapsulates
the novel’s themes of corruption, exploitation, and moral decay. It
critiques the glorification of greed and injustice in postcolonial
Kenya while serving as a call to action for the oppressed to resist
and reclaim justice. By using this provocative title, Ngũgĩ
challenges readers to confront the evils in their society and work
toward meaningful change.

Devil on the Cross as a Marxist Novel

Ngũgĩ wa Thiong’o’s Devil on the Cross can be analyzed as a

Marxist novel because it critiques class struggle, capitalist
exploitation, and the oppression of the working class, while also
advocating for revolution and the establishment of a fairer,
socialist society. Ngũgĩ draws heavily from Marxist ideas,
portraying the economic and social injustices faced by the masses
in postcolonial Kenya under a neocolonial capitalist system.
1. Class Struggle and the Oppression of the Working Class
Marxism focuses on the conflict between the bourgeoisie (ruling
capitalist class) and the proletariat (working class). In Devil on the
Cross, this class struggle is vividly depicted through the
exploitation of workers by corrupt elites and foreign capitalists.
The ruling class, represented by the businessmen at the "Devil’s
Feast," exploits labor and resources to accumulate wealth, while
the poor, like Wariinga, struggle to survive.
Example from the text: One businessman boasts:
"The labor of a hundred men can make one rich beyond
imagination."
This exposes the exploitation of workers, a key theme in Marxist
thought.
2. Critique of Capitalism and Neocolonialism
Ngũgĩ critiques capitalism as a system that perpetuates inequality
and greed, even after political independence. He portrays
neocolonialism as a continuation of colonial exploitation, where
the local bourgeoisie collaborates with foreign powers to oppress
the working class.
Example from the text: At the "Devil’s Feast," a character
describes their "achievements" in exploiting the masses:
"We have taken their land, their labor, and their hope, turning it
into gold for our pockets."
This shows how capitalism serves the interests of a few at the
expense of the majority, echoing Marxist critiques of the system.
3. Alienation of the Working Class
Marxism emphasizes how workers in a capitalist system become
alienated from their labor, as they produce wealth they do not
enjoy. Wariinga’s experiences reflect this alienation:
She is treated as a commodity by men in power, reflecting how
capitalism reduces individuals to objects of profit.
Example from the text: Wariinga laments:
"Our sweat waters the fields, but the harvest is eaten by others."
This metaphor highlights the alienation of the working class,
whose hard work benefits only the exploiters.
4. Revolution and the Hope for Change
Marxism advocates for the overthrow of the capitalist system
through revolution. In Devil on the Cross, Ngũgĩ emphasizes
resistance and collective action as the solution to capitalist
oppression.
Wariinga’s transformation from a victim to a fighter symbolizes
the awakening of the working class. She challenges the exploiters
and reclaims her power, embodying the Marxist call for revolution.
Example from the text: Wariinga declares:
"We must destroy the feast of thieves and build a world where the
worker’s sweat is honored."
This reflects Ngũgĩ’s vision of a socialist society where wealth and
power are shared equally.
5. The Role of Ideology and False Consciousness
Marxism highlights how the ruling class uses ideology to maintain
control, convincing the masses to accept their oppression. In the
novel, the businessmen use terms like "development" and
"progress" to justify their exploitation, creating a false
consciousness among the people.
Ngũgĩ critiques this manipulation by exposing the truth behind
these terms, showing that they serve only the interests of the
elite.
6. Socialist Ideals in the Novel
Ngũgĩ aligns the novel with Marxist ideals by presenting socialism
as an alternative to capitalism. Through Wariinga and other
characters, he advocates for a system based on equality, justice,
and collective welfare.
Conclusion
Devil on the Cross is a Marxist novel because it critiques the
capitalist system, exposes class struggle, and advocates for
revolution and socialism. Ngũgĩ uses the story of Wariinga and the
symbolism of the "Devil’s Feast" to highlight the exploitation of
the working class and the need for resistance.
Key message: True liberation from oppression requires
dismantling the capitalist system and building a society where
wealth and power are shared equally.

Devil on the Cross as a Critique of Capitalism

Ngũgĩ wa Thiong’o’s Devil on the Cross can be read as a scathing

critique of capitalism and its destructive effects on Kenyan
society. Through vivid symbolism, allegory, and powerful
characters, the novel exposes the greed, exploitation, and
inequality inherent in a capitalist system, especially when
intertwined with neocolonialism.
1. Capitalism as a Tool of Exploitation
Ngũgĩ portrays capitalism as a system that thrives on the
oppression of the poor and the enrichment of a few elites. The
novel shows how capitalism fosters greed, selfishness, and
corruption, creating a society where the rich exploit the labor and
resources of the poor.
Example from the text: At the “Devil’s Feast,” businessmen boast
about their exploitative practices, with one saying:
"To grow rich, one must squeeze the life out of others, as one
squeezes sap from sugarcane."
This highlights the dehumanizing nature of capitalism, which
reduces workers to tools for profit.
2. The 'Devil’s Feast' as a Symbol of Capitalism
The "Devil’s Feast" serves as a satirical representation of
capitalism's moral decay. It is a gathering of exploiters who
celebrate their wealth and power, gained through the suffering of
others.
The businessmen represent the capitalist class, glorifying greed
and justifying exploitation as "progress" and "development."
Example from the text: One businessman says:
"A good businessman knows how to turn poverty into gold."
This sarcastic remark exposes the capitalist mindset, where
poverty is not solved but exploited for profit.
3. Class Division in Capitalist Society
The novel critiques the widening gap between the rich and the
poor in a capitalist system. The wealthy few enjoy luxury and
power, while the majority struggle to survive.
Wariinga, the protagonist, represents the working class, whose
labor and dignity are stripped away by the exploitative capitalist
system. Her suffering reflects the harsh realities of capitalism for
ordinary people.
Example from the text: Wariinga observes:
"The rich ride on the backs of the poor, feeding on their sweat and
tears."
This vividly illustrates the exploitation and inequality created by
capitalism.
4. Critique of Consumerism and Materialism
Capitalism encourages consumerism and materialism, values that
Ngũgĩ critiques as shallow and harmful to Kenyan society. The
novel shows how capitalism promotes the pursuit of wealth and
luxury at the cost of moral and cultural values.
Many characters in the novel are obsessed with material wealth,
prioritizing it over human relationships and community well-being.
Example from the text: The narrator sarcastically describes the
businessmen’s priorities:
"Their dreams were made of gold, and their hearts beat to the
rhythm of coins."
This metaphor mocks the capitalist obsession with money.
5. Resistance Against Capitalism
While the novel critiques capitalism, it also offers hope for
resistance. Wariinga’s transformation symbolizes the possibility of
overthrowing the exploitative capitalist system. She represents
the working class’s potential to fight back and reclaim their
dignity.
Example from the text: Wariinga declares:
"We must build a new world where wealth is shared, and the
sweat of the worker is not stolen."
This reflects Ngũgĩ’s socialist ideals and his vision for a fairer
society.
Conclusion
Devil on the Cross critiques capitalism as an exploitative and
unjust system that perpetuates inequality and moral decay.
Through symbolic events like the “Devil’s Feast” and characters
like Wariinga, Ngũgĩ exposes the greed and corruption of
capitalism while advocating for a more equitable and socialist
society.
Key message: Capitalism, when unchecked, harms society by
prioritizing profit over people. Resistance and reform are
necessary to achieve justice and equality.

Devil on the Cross' is an interesting critique of the

neocolonialism by exposing its exploitative practices in
Kenyan society. Discuss in detail.

Detailed Analysis of Devil on the Cross as a Critique of

Neocolonialism
Ngũgĩ wa Thiong’o’s Devil on the Cross is a powerful novel that
critiques neocolonialism by exposing how it continues the
exploitation of Kenyan society after independence. Through vivid
storytelling and strong characters, Ngũgĩ reveals the corruption,
greed, and inequality that persist under new leaders who imitate
colonial practices.
1. Neocolonial Exploitation in Kenyan Society
Neocolonialism refers to the indirect control of a country by
powerful nations or systems, even after it gains political
independence. In the novel, Ngũgĩ shows that while Kenya is no
longer under direct colonial rule, the people still face oppression
from their own elites and foreign corporations.
Example from the text: At the "Devil’s Feast," the businessmen
openly discuss how they exploit workers and steal resources. One
of them says:
"The workers are like donkeys; they must work harder for us to
grow rich."
This quote highlights how Kenyan leaders and businesspeople
oppress their own people to benefit foreign powers or themselves.
2. Role of the 'Devil’s Feast'
The “Devil’s Feast” is a symbolic event in the novel where corrupt
elites boast about their exploitation. It represents the moral decay
of society and the continuation of colonial exploitation through
local leaders. The feast shows that:
These leaders are puppets of foreign interests.
They prioritize profits over the welfare of ordinary Kenyans.
Ngũgĩ critiques these neocolonial practices by showing that
independence has not brought true freedom. Instead, new forms
of exploitation have replaced the old colonial system.
3. Wariinga as a Symbol of Resistance
Wariinga, the main character, symbolizes ordinary Kenyans who
suffer but eventually rise up against oppression. She experiences
exploitation from powerful men and society but finds the strength
to fight back.
Her transformation represents the hope that Kenyans can resist
neocolonial exploitation.
Example from the text: When Wariinga decides to take action, she
says:
"I will not bow to thieves or sell my soul to their lies."
This reflects the theme of resistance and the possibility of
breaking free from neocolonial chains.
4. Critique of Capitalism and Greed
Ngũgĩ also critiques capitalism, which he sees as the driving force
behind neocolonialism. The businessmen at the "Devil’s Feast"
represent the greed and corruption of a capitalist system that
prioritizes wealth over humanity.
Example from the text: One character says:
"We buy the souls of men with money, and they thank us for it."
This exposes how neocolonial leaders exploit the poor while
pretending to bring progress.
Conclusion
Devil on the Cross is a compelling critique of neocolonialism,
showing how Kenyan society continues to suffer under systems of
greed and exploitation. Ngũgĩ uses characters like Wariinga and
events like the "Devil’s Feast" to expose the hypocrisy and
corruption of post-independence leaders. Through this novel, he
encourages readers to recognize these injustices and fight for a
more just and equitable society.
Key takeaway: Independence is not enough if systems of
oppression remain in place. True freedom requires
resistance and reform.

Devil on the Cross may be read as a critique of the Kenyan

comprador class that aides the Western imperial and
neocolonial forces in order to continue the foregoing
colonial exploitation of the masses on both political and
economic fronts. Discuss.

Critique of the Kenyan Comprador Class in Devil on the Cross

Ngũgĩ wa Thiong’o’s Devil on the Cross offers a sharp critique of
the Kenyan comprador class—local elites who assist Western
imperial and neocolonial forces in exploiting Kenya’s political and
economic systems. These individuals act as intermediaries for
foreign powers, perpetuating the same colonial oppression that
Kenya faced before independence.
1. Understanding the Comprador Class
The comprador class refers to local elites who collaborate with
foreign powers, benefiting personally while exploiting their fellow
citizens. In Devil on the Cross, Ngũgĩ portrays this class as selfish,
greedy, and morally corrupt.
These elites align themselves with Western interests, adopting
capitalist systems to enrich themselves at the expense of the
masses.
Their actions ensure that Kenya remains dependent on Western
economic systems, creating a cycle of exploitation.
2. Political Exploitation by the Comprador Class
The comprador class in the novel serves Western political
interests by suppressing dissent and maintaining control over the
masses.
They mimic colonial rulers by enforcing policies that prioritize
foreign investments and profits rather than the needs of ordinary
Kenyans.
Example from the text: One character at the "Devil’s Feast" says:
"We make the rules to ensure that the poor stay in their place,
and the masters are satisfied."
This highlights how the comprador class ensures Western
dominance by keeping their own people oppressed.
3. Economic Exploitation and Greed
The comprador class also facilitates the economic exploitation of
Kenya. They exploit workers, steal resources, and enforce unfair
systems for their benefit and that of foreign corporations.
The businessmen at the "Devil’s Feast" openly celebrate their
greed, showcasing their betrayal of their fellow Kenyans.
Example from the text: One businessman boasts:
"We buy the land for nothing and sell it back to the people at ten
times the price. That is development!"
This sarcastic statement exposes how they profit by manipulating
resources and systems in collaboration with foreign interests.
4. Neocolonialism and Continued Oppression
Despite Kenya’s political independence, the comprador class
ensures that the country remains economically and culturally
dependent on Western powers. Ngũgĩ critiques how they
perpetuate neocolonialism by:
Creating wealth gaps where the rich grow richer, and the poor
struggle to survive.
Pushing Western ideals and capitalist greed as symbols of
"modernization" while abandoning Kenyan traditions and values.
5. Wariinga's Resistance Against the Comprador Class
Wariinga, the protagonist, represents the oppressed masses who
suffer under this system. Her struggles and eventual resistance
symbolize the need to overthrow the comprador class and create
a fairer society.
Example from the text: Wariinga states:
"The wealth of the land belongs to the people, not to thieves who
sell it to foreign hands."
Her journey reflects the hope for a Kenyan society free from
neocolonial exploitation.
Conclusion
Devil on the Cross critiques the Kenyan comprador class as
enablers of Western imperial and neocolonial exploitation. By
exposing their greed and betrayal, Ngũgĩ urges his readers to
recognize this corrupt system and resist it. The novel advocates
for political and economic liberation, emphasizing that true
independence requires dismantling the structures of
neocolonialism and rejecting the comprador class.
Key message: The fight against colonialism must continue,
targeting not just foreign powers but also the local elites
who enable them.