Part II—Okonkwo in exile . Chapters 14-19.

Although maybe this guy would make an even better Okonkwo!

Chapter 14. Here, for O., things fall apart, but his is still keeping in tradition of the 9 villages. We see such things as the kinsmen helping with the new compound, and “the nuts of water from heaven.”
Okonkwo’s desire to be one of the lords of the clan—defeated.
More inside look into the customs—the isa-ifi ceremony. Seems to me to have no bearing on the new place or on the turn of events in the novel—it is simply the mention of one more custom among the people.
Uchendu’s speech is one of two “value speeches” given in this section.
Mother is supreme—Nneka. Here is the most forceful expression of the idea of the strength of the feminine. Okonkwo’s depression in this place shows that for him, the masculine principle (fatherland) is supreme.

Chapter 15. First mentions of the white man. First mention in context of Abame, which “is no more.” (Were the waters of the lake at Abame poisoned?)

Chapter 16. Now the missionaries are making great strides, particularly in Umuofia. We can only speculate how different it would have been had Okonkwo still been a tribal leader in Umuofia.
First inroads only amond elulefu—the worthless, empty men.
The story of Nwoye’s defection. Cannot be told unless you rewind from the beginning—the first show put on by the missionaries.
At first they can only ridicule. My buttocks and the story of this strange kind of God.
1087. First there is the song. Then the susceptibility of Nwoye to these stories and this new faith.

Chapter 17. Continues the story of Nwoye’s move into Christianity. The survival of the church even though it faced head-on the forces of the evil forest. The first respectable convert is also a motivated convert—in this religion she would be able to bear and keep her twins.
Okonkwo again comes into a beating rage—threatens to kill Nwoye. Obeys only the elder male, Uchendu, and lets go of Nwoye, who lets go of O.
1090—Here is the crux of the religious difference. Note that even Nwoye doesn’t understand when Kiaga says “Blessed is he who forsakes his father and his mother". Okonkwo’s ruminations by the fire shows why this particular injunction is the most radical shift imaginable.

Chapter 18. Begins with an account of the Church and village beginning to settle into their routines. (Also the first mention of a new govt., but that seems very far away to the citizens of Mbanta).
The issue of the osu. Here Achebe seems to be quite fair to the good values of the new church. Also realistic in the way that some kinds of beliefs are more difficult than others to shake off.
The story of the sacred python (another bit of lore). The rumor that one of the Christians had killed it. O’s first reaction is to break heads. Instead, there is the decision to ostracize. This only necessary until the gods show they can still fight their own battles. (No story of how the death of Okoli affected the men of the church—would it not reassert their old gods’ power to them as well?)

Chapter 19. The end of Okonkwo’s exile. The story of the feast he gives for the kinsmen, and then the second “value speech” when the oldest members of the umunna rose to speak. His citing of this lesson of kinship as the strongest value of the tribes.