Things Fall Apart: The Loss of a Tribe's Livelihood (essay) |
Critical Review: The Validity of Christian Missions in Sub-Saharan Africa

Student Writing  by Chris Shepherd, Hum 211, Fall 1998

"Things Fall Apart:
The Loss of a Tribe's Livelihood"

In Things Fall Apart we witnessed the destruction of a traditional native culture. More specifically we witnessed the challenge and weakening of Igbo spirituality, as well as the death of the tribe's livelihood. The apparent cause can be found in a seemingly good intended mission acting as a gateway for the intrusion of a foreign government, and its quest to conquer and domesticate a self-sustaining, prosperous culture. Although the Igbo downfall was caused primarily by the invasion of "Christian missionaries," their own religious doctrine and passivity played a significant role in allowing the initial infiltration of an alien religion, and the final dissolution of a once prosperous culture.

It is also critical to consider if this downfall could have been prevented or channeled to produce a positive outcome. History tends to repeat itself within specific cultures, and this is possibly the most valuable tool we can harness to provide us a means of escaping the destruction of the mistakes we have made in the past.

In Things Fall Apart the Igbo village Umuofia fell apart in two distinct fashions. The first aspect of Igbo culture to break down was the village's spirituality, which was led by the arrival of the Christian mission. Second, this mission acted as a channel to allow a new government to infiltrate Umuofia and challenge the laws and customs that held together the former Igbo way of life.

Igbo spirituality weakened in two waves. First Christianity provided answers that the inhabitants of Umuofia and Mbanta were seeking. At the end of Part One Obierika's thoughts are expressed:

Obierika was a man who thought about things. When the will of the goddess had been done, he sat in his obi and mourned his friend's calamity. Why should a man suffer so grievously for an offense he had committed inadvertently? But although he thought for a long time he found no answer. He was merely led into greater complexities. He remembered his wife's twin children, whom he had thrown away. What crime had they committed? (TFA 87).

The timing of this passage falls in between a thorough account of Igbo customs and the conversion of many Igbo people to Christianity. This transition seems to indicate that there is a representative attitude of doubt and discontentment within Umuofia (and later indicated to be similar in Mbanta). Customs such as throwing away twins and human sacrifice were troubling and no justification could be found within their own religious doctrine. The timeliness of Christianity allowed it to spread because it was the only available option to turn to. The villagers needed answers to explain the uncertainties they were feeling and Christianity was the only plausible option. This attitude is again characterized by Nwoye while he is in Mbanta:

It was not the mad logic of the Trinity that captivated him. He did not understand it . . . . The hymn about brothers who sat in darkness and fear seemed to answer a vague and persistent question that haunted his young soul - the question of the twins lying in the bush and the question of Ikemefuna who was killed. He felt a relief within as the hymn poured into his parched soul. (TFA 104)

The mission also gained respect and power by flourishing in circumstances that were believed to bring certain death, as prescribed by Igbo spirituality.

The next day the crazy men actually began to clear part of the forest and to build their house. The inhabitants of Mbanta expected them all to be dead within four days. The First day passed and the second and the third and the fourth, and none of them died. Everyone was puzzled. And then it became known that the white man's fetish had unbelievable power. (TFA 105-6)

Clearly this strengthened the credibility of the new white men and their religion. Furthermore, a major blow was dealt to Igbo religion. Christianity provided an answer to the questions people were feeling about their spirituality: the Igbo religion appeared to be false by default; this is how Igbo spirituality fell apart. The new religion's validity and acceptance, coupled with the void created by the dissolution of Igbo spirituality, left the remaining Igbo believers overpowered by the Christian converts and their new followers.

"Umuofia had indeed changed during the seven years Okonkwo had been in exile. The church had come and led many astray. Not only the low-born and the outcast but sometimes a worthy man had joined it" (TFA 123). "From the very beginning religion and education went hand in hand" (TFA 128). These quotations provide an example of why the mission became so powerful as more converts were added. Schools were not only a place for education; they are also a place to spread propaganda supporting the power(s) controlling them. What had begun as a mission to spread Christianity by Mr. Brown evolved into a passage for a new government that clashed considerably with the existing law in Umuofia. Things Fall Apart acknowledges this by commentary, "...built a court where the District Commissioner judged cases in ignorance" (123), and by example when Obierika recounts to Okonkwo the controversial land dispute resolution (124).

The downfall of Igbo spirituality was the mechanism that triggered the downfall of the Igbo village and livelihood. Although the collapse was primarily caused by three men--Mr. Brown, Rev. James Smith, and the District Commissioner--it was the passivity of Umuofia, as well as the power of the mission's government, that led to the demise of the Igbo way of life. At this point it is critical to consider various ways their livelihood could have been salvaged.

When considering this situation, three relevant processes may have taken place to have a significant, positive change in the fate of Umuofia. The Igbo people, or the mission and the government could have acted in different manners. Another option is that they both could have negotiated a way to co-exist.

Although there is a myriad of possible reactions Umuofia could have taken to the introduction of the Christian mission, only one other realistic option exists. Things fell apart because Umuofia took a passive stance by allowing the religion to stay. When considering preventative measures that could have been taken solely by the Igbo tribe, the only possibility is a resistant position, which denied the mission access to their village. The important question now is if it could have helped better their fate.

It is critical to note here that only speculations can be drawn regarding "possible outcomes" of Umuofia. On page 127 of Things Fall Apart, Mr. Brown explains that his mission is from England, the "head of the church." History has shown us that governments tend to act as a business would: in other words, governments will always act in their self-interest. It is a safe inference to assume that England wanted the mission where it was, and no matter what resistance Umuofia (or Mbanta) targeted toward the mission, they would have been met with greater resistance each time. The logical conclusion is that Umuofia is a victim in the truest sense of the word, and that any attempt to preserve their own way of life would not have been very successful.

It does not seem particularly necessary to consider whether the mission could have acted in a manner that would have yielded a more favorable future for Umuofia. The village was self-sustaining for hundreds of years in the past and unless it was to collapse upon itself there should have been no reason it could not have existed for another hundred years. The mission could have simply left the village undisturbed and prevented its destruction. Again, this would be out of England's best interest, so it would not occur.

Perhaps the only option for the continued prosperity of Umuofia can be examined when a compromised co-existence between the village and the mission is considered. An example of a traditional African culture existing within a modern city is illustrated in the film Keita. Mabo Keita presents us with an image of how the old can be intertwined with the new to form a future where the heritage of the past is kept alive. Could this have happened in Things Fall Apart? Since the agendas of both cultures are so different, it seems less likely that an existence of compromised cultural values could have been reached.

Although this seems to be the most feasible way to prevent the total destruction of Umuofia, it is important to remember that it is impossible for societies to stay static. Our world is growing at an exponential rate and it is inevitable that the boundaries of different cultures will someday overlap; but perhaps it is not really a loss after all. In Chinua Achebe's words:

. . . the world is changing so fast around us, and a lot of it we are not in control of, but what we do control I think we should think about seriously. . . . Where one story stands, bring another one to stand beside it, and if that's a better story, then it should displace the bad one. I think that's the way it should be. If on the other hand, it is necessary to have the two of them side by side, then you don't lose anything. (qtd. by Rob Baker and Ellen Draper, Excerpt from "'If One Thing Stands, Another Will Stand Beside It': An Interview with Chinua Achebe," Hum 211 Course Pack online)

© Chris Shepherd, 1998

Critical Review: The Validity of Christian Missions in Sub-Saharan Africa

INTRODUCTION

During this course we have been presented a great deal of literature and film which portrays various African societies before, during, and after colonization; one aspect of colonization was the presence of Christian missions. I have chosen to examine the validity of these missions. I am using the term validity here in the sense of acting in a manner congruent with that of Christianity, rather than with political, personal, or social motives.

It seems obvious enough that there are a myriad of benefits in general when observing history, I specifically chose this subject because it has relevant applications to the way I live day to day. A cases can be made that all people who consciously make decisions to adhere to one lifestyle or another are missionaries of their own lifestyles… we all have certain ideals that we feel are universal. Considering this I have chosen to examine the work of Christian missionaries because we both theoretically are of the same belief. By researching the effects these missionaries had on their surroundings I have been able to pick out seemingly positive characteristics of my life which I now have a different perspective of.

The materials I chose to research provide alternative perspectives to the subject of Christian missions in Africa. I feel they are good sources because their interpretations of history are not blatantly extremist (with some exception to Heathenization of Christianity in African Society), and they all provide positive solutions (or would-be solutions) for the area of mission work they perceive to be harmful.

Nyang, Sulayman S. Islam, Christianity, and African Identity. Brattleboro, VT: Amana Books, 1990. This book provides a detailed theory of African identity and the effects of both Islam and Christian infiltration. A major strength of this book is the sound reasoning and the depth of research that went into it. The author keeps from becoming too extreme in his thesis and provides ample evidence for those thesis. The section concerning African identity speaks primarily on how European colonialism has shaped the general identity of Africa from a contemporary African perspective. Nyang asserts that African identity is generally defined negatively as that of an oppressed race, instead of an identity of "a common genetic heritage." It is argued that the loss of traditional identity was a result of depersonalization, defined as the result of the original African personality being replaced with a more western one. Depersonalization resulted from Christianity being taught within a sphere of European social values. Naturally the medium for this type of education was missionary schools.

The section concerning the arrival and spread of Christianity is curiously titled "The Western Conquest and African Society." In this chapter Nyang points out that the original introduction of Christianity was independent of political ties and also failed. The second wave of Christian missionaries had more of a business-like relationship with the European colonizers. With the help of European militaries, missionaries were able to reach areas of Africa that were at a previous time unreachable. The colonizing countries also benefited by missionary schools teaching an intertwined doctrine of Christianity and contemporary western social values. Aside from the depersonalization of native Africans, Nyang also states that there were four other influences on African life by the missions. These were the written preservation of native languages, an improved intellectual life, the cultural homogeneity of Christian converts, and the development of technological and ontological thought… I am skeptical as to the benefit of these influences. As a conclusion to this subject Nyang presents a solution in lieu of the past and in hope of the future; that is that Christianity is allowed to become "Africanized" to allow for the preservation of a traditional African heritage.

This is incredibly relevant to my subject because Christianity was shaped to appear as something that it was not. Christianity is not defined by social or political norms, it is self-defining. In the past Christianity has adapted to Middle Eastern, European, and American social structures; it is the authors contention, as well as my own that it should have been allowed to conform to the traditional African way of life.

Akande, Ola. "Heathenization of Christianity in African Society." USA Today (Magazine) May 1998, 66. This article is a critique from the perspective of a pastor. I felt it was a good source because it provides an alternate perspective from most critiques on Christian missions in Africa. A major strength of the paper is that it provides an example of traditional African values, followed by a critique of both the pagan aspects of African religion and the misconceptions of Christianity. Although the paper is understandably biased, the second half develops an extremely fundamental attack on the heathen practices of African religion. I would say that the first half of this paper is very useful, but the second half takes an extreme stand that clouds the truth of Christianity.

The article begins by giving a characterization of African society including family customs, heathen practices, and religious doctrine. Following this Akande examines the interaction of African religion and Christianity. Naturally the paper begins a discussion of the incompatibility of these two religions from a Christian perspective. Granted the discussion is very biased, Akande is not so far as to be unfair. He asserts the importance of preserving African artifacts to help preserve and understand traditional African religion. Furthermore, the importance of a self-defining religion is characterized: "The churches of the West can have no definition of Christianity of their own. Neither can African Christians have a definition of Christianity other than one that emphasizes faith in Jesus Christ the Son of God…"

This paper reiterates the fundamental message of Islam, Christianity, and African Identity that Christianity does not contain a preference of social norms, and that it is a religion which speaks to individual redemption transforming into social change, rather than social change transforming into personal redemption.

Mugambi, J.N.K. "African Churches in Social Transformation." Journal of International Affairs 50.1 (Summer 1996): 194. This paper sets out to examine the role of the church in South Africa as well as critique the role it played in transforming the social and political foundations in Africa. A major strength of this paper is that it is written from a fairly neutral position; it does not contain biased undertones within the discussion. I feel the paper could have been stronger if more concrete examples were cited in relation to some of the opinions argued (namely the arguments of the church bringing major social change during early colonization). The underlying thesis of the paper is that missions, in general, have had a growing involvement with the various colonies/countries they reside in. Mugambi asserts that missions were originally self-sustaining and free from partisan ties. In his opinion, missions existed entirely independently of European colonization during the early arrivals. It is pointed out that missions were actually punished for starting or assisting in the creation of independent African churches, which taught Africans to be culturally self-confident. The paper argues that colonial governments justified their claims to African territory by early missionary success in converting native Africans to Christianity. So by either "design or accident," the church was directly involved in the social and political transformation of Africa. It is at this point that missions lost their political innocence. Missions created schools teaching westernized values and religion in return for grants provided by the colonial governments for health services, agriculture, etc. The paper continues in a discussion of the present day involvement of the church in Africa. Perhaps the most dignified remark of the paper was:

There were missionaries who were racial bigots and colonial bullies, but there were also others who were excellent pastors, counselors and teachers. Some were businessmen, and others were diplomats. Thus both the negative and the positive influences must be acknowledged in a balanced assessment of the missionary impact in tropical Africa.

CONCLUSION

I feel I have gained a more accurate conception of the history of the church's involvement in the social and political transformation of Africa. More importantly though, I have seen the effects of greed and how it can infiltrate into nearly every aspect of our lives. It seems as though the key concept in this case is compromise. Even if the early missions were established in accordance to the doctrine they live by, it is obvious that there was a compromise of Christian ideals to further the success of the missions. In my opinion this is where the true spirituality of African Christianity dissipated, that is the love for God was replaced by the love for the mission. This is crucial for an accurate understanding of African history because it allows us a glimpse into the general motive of the colonizing forces (missions and governments)… namely to expand at all cost, even that of spirituality and identity.

Other subjects have been raised as a result of this study. Most interesting to me is the roles of schools. In early African colonies schools were the direct medium for transposing native people into westernized subjects/servants. What does this say about education today? I believe that our schools do teach principals such as obedience to authority, and democratic principals as universal truths. In no way am I advocating the illegitimacy of schools or their faculties because schools are made of us, people, Americans… we have all been molded to this way of life. I believe it is important for each of us to consider how our own ideals have been subconsciously crafted by the society we live in.

I feel the original research question has been answered. The answer is not black and white, but it seems that nearly all answers to complicated questions have a grayish hue. Originally, missions were established in Africa to spread a religion that these missionaries perceived as truth. Eventually a less dignified relationship began between missions and colonial governments in order to successfully branch to larger areas of Africa. History, in this case, contains a lesson directly applicable to my life. That is to recognize my ideals in their entirety, and not compromise them without careful consideration to the indirect consequences that will follow. An expansive perception is the key to living freely and conscientiously.

© Chris Shepherd, 1998

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