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[Uchendu about the men of Abame who killed the silent white men and then were wiped out other white men]: “Never kill a man who says nothing. Those men of Abame were fools. What did they know about the man?” He ground his teeth again and told a story to illustrate his point. ‘Mother Kite once sent her daughter to bring food. She went, and brought back a duckling. ‘You have done very well,’ said Mother Kite to her daughter, ‘but tell me, what did the mother of this duckling say when you swooped and carried its child away?’ ‘It said nothing,’ replied the young kite. ‘It just walked away.’ ‘You must return the duckling,’ said Mother Kite. ‘There is something ominous behind the silence.’ And so Daughter Kite returned the duckling and took a chick instead. ‘What did the mother of this chick do?’ asked the old kite. ‘It cried and raved and cursed me,’ said the young kite. ‘Then we can eat the chick,’ said her mother. ‘There is nothing to fear from someone who shouts.’ Those men of Abame were fools.” (15.27)
There is something ominous about a man who is silent. Uchendu associates danger and even death with a silent man. Silence, especially in the face of death, indicates something fundamentally wrong with the individual’s humanity.
“There is no story that is not true,” said Uchendu. (15.30)
Uchendu recognizes that all stories – however fantastic – have some grounding in real-life events or truth.
He [the white man] spoke through an interpreter who was an Ibo man, though his dialect was different and harsh to the ears of Mbanta. Many people laughed at his dialect and the way he used words strangely. Instead of saying “myself” he always said “my buttocks.” (16.9)
Achebe remarks on how the different dialect of an interpreter can alter the speaker’s meaning or completely change the tone of a message. A humorous word substitution here means the people of Mbanta don’t take the white man seriously – at least not at first.