Introduction
Books have always been carriers of stories, especially autobiographies that offer unique perspectives on moments from decades or even centuries ago. Many parts of history are now learned from the autobiographies of individuals who experienced momentous events firsthand. For example, the Nigerian author Wole Soyinka published his memoir, Aké: The Years of Childhood, in the late 1980s.
The book tells the readers about Soyinka’s childhood in the Yoruba village of Aké in Africa before and during World War II. While retelling the story of his life, describing the memories of his careless and heartbreaking boyhood moments, the author offers insights into the local culture and how colonialism has brought about numerous changes to the Nigerian community. Although local communities in the colonial era upheld values and traditions, the story of Wole shows that Nigerian culture was heavily influenced by Western views, transforming family dynamics, educational systems, and religious practices.
Family
Different facets of Nigerian society saw numerous changes during the British Colony’s administration. Over the nearly 50 years between 1914 and 1960, every institution underwent significant alteration, including marriage and the family (Fashagba and Ajayi 2). In the pre-colonial era, women were marginalized, discriminated against, and treated unequally in the family (Højlund Madsen 206). However, women were not opposed to this; instead, they persistently embraced their position as second-class citizens in the community (Højlund Madsen 206). Then, under the influence of Western values and colonial administration, women began to demand more autonomy and respect.
In the book, Soyinka discusses the formation of women’s unions. He reflects on moments when the “movement of the onikaba, begun over cups of tea and sandwiches to resolve the problem of newly-weds who lacked the necessary social graces, was becoming popular and nation-wide” (Soyinka 200). Women not only resisted discrimination and harassment but also the rule in the country.
Moreover, priorities within families shifted, with parents paying more attention to their children’s schooling and prospects. Previously, the extended family system and familial values were prioritized, with people’s efforts aimed at sustaining the household’s strength (Usman and Falola 106). However, with the rise of Western education and colonialism, Nigerian employment and education opportunities were altered due to a larger focus on individualism (Usman and Falola 106).
As the father of Soyinka admitted, he has “always wanted Wole to go to Government College” (Soyinka 161). He was still responsible for being “the man of the family,” remaining strong and pursuing education to provide for the family (Soyinka 161). Thus, the division of responsibilities and expectations prevailed in the Nigerian community.
Additionally, specific traditional values, such as marriage, were upheld in Nigerian communities, which remained the gold standard for starting a family. The idea of having a relationship outside of marriage was rejected in society, and those who did so were ostracized and punished. For instance, during his education, Wole reflected on the situation when the school learned about a senior student, a prefect, impregnating a girl (Soyinka 167). As part of the punishment, the young man “could leave the school in dismissal, with his name tarnished forever, or he could receive thirty-six strokes of the cane before the assembly” (Soyinka 167). Therefore, community standards and traditions were still respected and upheld.
Education
Another area heavily influenced by Western approaches in Nigerian education. Throughout the book, readers can notice several aspects related to public schooling. In general, it aimed to acquire basic skills, such as reading and writing, which are essential for comprehending the gospel. While the public school system’s primary goal was to instill values in students, higher education served the purpose of educating individuals who would hold leading positions in the country. Therefore, there were significant issues in the educational system that were not prioritized and addressed.
As Wole mentioned, locals were “dubious about the ability of the white teachers to impart a worthy education to an African” (Soyinka 191). Additionally, having been exposed to this system, the author admitted that students “had not been taught, only interviewed and made to sit further examinations,” and they “still found it difficult to understand [teachers] all the time” due to their “speaking through the nose” (Soyinka 191). Therefore, education during colonialism lacked depth and did not provide individualized approaches to students.
Furthermore, another issue Nigerian students face is the application of corporal punishment. While the primary goal of any educational establishment must be to deliver knowledge and help students acquire new skills, schools in colonial Nigeria aimed to create a sense of discipline.
Nevertheless, such approaches were almost always not fair. For example, Daodu, a principal at the Akeobuta Grammar School, was known for his brutality toward children. As Wole discussed, “Everything that Daodu did was not merely larger than size, he made trivia itself larger than life and made drama of every event” (Soyinka 173). As a result, the protagonist explains that it seemed that “‘innocent until proved guilty’ was created specially for him or by him-he carried it to the lengths of absurdity” (Soyinka 173). Therefore, instead of receiving proper schooling, children were often abused.
Lastly, the Nigerian community had specific scholarships that helped provide opportunities for successful students. As was mentioned in the book, “the government colleges have several scholarships for the deserving child” (Soyinka 162). To be eligible for these scholarships, students had to pass their examinations successfully. Such a fact was the reason why Wole was pressured by his father to have specific achievements in his education.
Religion
The last area that experienced significant changes due to colonialism in Africa is religion. In the pre-colonial era, local communities engaged in diverse spiritual practices (Aderibigbe 444). However, the rule of colonizing nations was based on the eradication of local customs and the instillation of new systems that would help control the communities (Aderibigbe 444). With its emphasis on force, Christianity offered an alternative to tribal societies.
In the book, Wole discusses how the new faith was initially rejected by many and was not taken seriously. As explained by his family, “The period of faith is gone. There was faith among our early Christians, real faith, not just church-going and hymn-singing” (Soyinka 7). Wole’s uncle reflected on moments when one would scare the evil spirits, ordering them to leave, and “the creature simply turned and fled” (Soyinka 7). However, with Christian values being imposed on the local communities, it was believed to be the end of faith. This demonstrates the weakening of ties between the locals and their traditional religion.
Moreover, as a child, Wole was exposed to various rituals and festivals prevalent in Yoruba culture. The protagonist reflects on superstitions and the festival of Egungun, which is the spirits of the dead. From these childhood memories, the readers learn that “it was only natural that the dead should know all about the living ones.”
Yet, the majority of the locals forfeited the traditions, and now, being Christians, they could never become egungun (Soyinka 31). Consequently, the audience sees how Christianity, the new religion brought by the colonizers, created a new order. As emphasized by Wole, “Wild Christian had a way of ‘leaving out’ the unbeliever, especially one in whose household she belonged” (Soyinka 139). Thus, people were not only required to follow the new religion but also to comply with the rules that came with it.
Conclusion
Hence, although local communities preserved specific values and customs during the colonial era, Nigerian culture was profoundly influenced by Western beliefs and structures, changing family relations as well as educational and religious systems. Families’ priorities changed, with parents giving their children’s schooling and future more importance. Additionally, communities in Nigeria have preserved traditional norms, including marriage, which remains the gold standard for starting a family. Nigerian education is yet another sector that Western ideas have greatly influenced.
The reader can find numerous facets of public education throughout the text. In general, it was intended to help people learn fundamental skills, such as reading and writing, which are necessary for understanding the gospel. The use of corporal punishment is yet another issue that Nigerian pupils deal with. The last subject affected significantly by colonialism in Africa was religion. Christianity was a substitute offered to tribes that relied on coercion. The reader witnesses how the colonizers’ new religion, Christianity, established a new social structure.
Works Cited
Aderibigbe, Ibigbolade S. The Palgrave Handbook of African Traditional Religion. Springer International Publishing, 2022.
Fashagba, Joseph Yinka, and Rotimi Ajayi. Nigerian Politics. Springer International Publishing, 2020.
Højlund Madsen, Diana. Gendered Institutions and Women’s Political Representation in Africa. Zed Books, 2020.
Soyinka, Wole. Ake: The Years of Childhood. Knopf Doubleday Publishing Group, 1989.
Usman, Aribidesi, and Toyin Falola. The Yoruba from Prehistory to the Present. Cambridge University Press, 2019.