In Alan Paton's famous South African story, Cry, the Beloved Country, Paton presents an obvious contrast between the morality of rural life and the wickedness of urban life. A constant battle exists between these two types of living. Paton illustrates the contrast between these two lifestyles by using foil characters, Stephen and John Kumalo. Ndotsheni, the small village of Stephen Kumalo, represents peace, safety, and family virtues, while Johannesburg, the large poverty stricken city of John Kumalo, represents hopelessness, despair, and wickedness. Throughout the story, Paton describes Ndotsheni, and thus rural life, as the location where all moral characters long to be. For instance, from the moment Stephen Kumalo sets foot in Johannesburg, …show more content…
Stephen Kumalo is from the village of Ndotsheni, and it is obvious that his personality has been molded by this moral, rural lifestyle. He is humble and shows joy in every situation, no matter how bad the situation may be. He is dismayed at the mere sight of Johannesburg, knowing that his son, brother, and sister are living in sin there. His son, Absalom Kumalo, has become a murderer and his sister has become a prostitute. Stephen’s action of bringing Absalom’s pregnant girlfriend from Johannesburg to Ndotsheni is very significant. This is not only a major geographical change for this woman, but it represents a change in her lifestyle from sin and hardships to morality and peace. Although Stephen Kumalo portrays the good morals of rural life , John Kumalo has been molded into an immoral man by the wickedness of urban life. He represents the fallen state of the urban cities in Africa. One of the most shocking actions of John in the entire story occurs when he lies about his son’s presence at the scene of the murder. He displays his true character by allowing Absalom to go to prison while his son walks free. His immoral mindset is best seen when he addresses Stephen about his life in Johannesburg. He says, Down in Ndotsheni I am nobody, even as you are nobody, my brother. I am subject to the chief, who is an ignorant man. I must salute him and bow to him, but he is an uneducated man. Here in Johannesburg I am a man of some importance, of some influence. I have my own business, and when it is good, I can make ten, twelve, pounds a week … I do not say we are free here. I do not say we are free as men should be. But at least I am free of the chief. (Paton