Introduction
One of the most critical issues in Chinua Achebe’s Things Fall Apart is chosen as the subject of the study. Describing the various aspects of colonization as a significant process in world history and the specific changes that have occurred in Nigeria’s cultural, economic, and social space are the essences of the work under analysis. The damage done by colonization to any region includes an amalgamation of complex and varied factors, one of which is undoubtedly the imposition of the Christian religion on the indigenous Igbo people.
In Achebe’s work, a central theme is the missionaries’ influence, attitudes, and pressures on the colonized. Thus, through a detailed analysis of the description of this process, it is possible to note the irreparable damage done by the imposition of religion on the originality of the natives in an attempt to establish total social and cultural control. Religion, in this process, acts as a well-oiled mechanism of influence and suppression that negatively affects the identity of the colonized nation.
Literature Review
In the context of a review of literary sources, the primary focus should undoubtedly be on the primary one, namely the book Chinua Achebe. In his work of fiction, the author reveals various issues that accompanied the forcible occupation of Nigeria’s territories for colonization purposes (Achebe 155). The context of the clash of religions occupies a key role, describing the expansion of evangelical power in foreign territories using the example of a particular locale (Achebe 143). Moreover, the description highlights the local population’s lack of understanding of such a need and the initial lack of intense protest.
The other sources considered for a deeper dive into the topic are secondary. Thus, with the overall theme of evaluating the variations of the characters in the book, Muna Abd-Rabbo devotes considerable attention to introducing a religious movement new to the colonized and their reactions to such changes (58). Such imposed influences are placed on par with the exploitation of the population and the compulsion to change language and occupation.
Mengara, in turn, views colonization in terms of the gradual pressures described in the primary source (3). This author places great emphasis on the replacement of the government and considers all the accompanying changes as both consequences and additional influences imposed to suppress the will of the indigenous population (Mengara 10). In doing so, considerable attention is paid to the overall outcome in the format of the destruction of the Igbo people’s self-determination.
In addition, works focusing specifically on religious conflicts during colonization and analyzing the rise of brutality and resistance that emerged later have been considered. The article by Mohamed Mwamzandi, which was included in a collection published for the sixtieth anniversary of Achebe’s work, examines the perception of the conflict between the two faiths in terms of the violent extremism that manifested itself in the context of the desire to eliminate the national faith (154). It notes the intransigence to the traditional notions of the local population and the aggression applied to all dissenters.
Moreover, for a broad understanding, it is customary to look more specifically at the life and culture of the people before, during, and after colonization. Some authors specifically examine the traditional religions of the local population to understand their essence and relevance to local realities (Hasan 25; Mwamzandi 156). In addition, Hasan emphasizes the incomprehension shown by the work’s main characters about the colonizers’ actions (26).
The trust that was initially shown in the white people, despite their ignorance of the local population’s language, principles, and meaning of life, becomes evident. The threat to culture and beliefs came unexpectedly and contributed to division and hostility even within Indigenous society (van Klinken 5). Thus, there is a general concurrence among different sources that the additional role of religion in dividing the population contributed to the colonization process and made it easier for the occupiers to set their own rules.
Original Igbo Religion
The traditional religion of the indigenous people of the Nigerian region in question had specific cultural underpinnings and was deeply integrated into society before colonization. It was a rather complex system of practices and specific beliefs and superstitions, each of which conditioned or regulated aspects of the daily life of the Igbo people (Hasan 24). The entire primary source is filled with references, metaphors, and semantic explanations of the importance of each detail to the believers (Achebe). These details shaped and sustained the people’s culture, traditions, society, relationships, and values.
This religion implied two main lines of worship, which included gods and ancestral spirits. At the head of the pantheon was a supreme deity named Chukwu, responsible for the creation of all life and the world at large (Mwamzandi 155). Many lesser gods and spirits were under him, each with his purpose and responsible for a particular area of human interests. Chukwu was considered non-interfering in human affairs, as he was busy maintaining and creating life (Achebe 180). Nevertheless, his supremacy was not commonly questioned, and his importance to the people was considerable.
The second focus of religion was on the worship and respect of the ancestors. The veneration of the dead, who could influence events in the world of the living according to the conviction of the Igbo people, was the second pillar of their faith (Mwamzandi 157). The concept of social and communal responsibility supported this belief, preserving the need to uphold their ancestors’ traditions and values in every member of society. The essence of this fact was the stability and prosperity that should follow a traditionalist society.
Like the gods, Ancestral spirits were sacrificed in a special order to increase harvests or improve livestock health. These offerings included both plants and the derivatives of manual labor as well as small domestic animals or beverages (Achebe 17). The specialization of each god was taken into account, and for the most part, they were associated with people with basic needs and unexplained phenomena. Thus, the gods of nature, the most common food, earth and sky, life and death, and dangerous and domestic animals were represented (Achebe 34). However, the ordinary members of the tribe did not have the opportunity and the right to communicate directly with the gods.
Furthermore, it is worth disbursing attention to the pre-colonial structure of Igbo society, which depended largely on the people’s beliefs. It was accepted that only a few possessed the ability to speak to spirits and gods through divination and rituals. They were called diviners or priests and were highly respected in society, largely determining its development path (Achebe 77; van Klinken 8). Both personal problems and global community issues were sought for their help and advice. Their leadership later played an important role in shaping the confrontation of religions.
The Clash with Christianity
The missionaries’ introduction of Christianity to various countries began before the events described in this book. Missionaries had experience imposing religion in other countries, including Algeria, Egypt, and other countries in Africa, Mexico, and the Philippines (van Klinken 3). It is why the skill with which the initial introduction occurred is evident even before the very process of violent colonization of the region. In some ways, the arrival of Christianity was to prepare the local population, to soften their rejection, or to provide support for a change of government (van Klinken 5). The general principles and guidelines of religious influence included humility, tranquility, and should instill obedience.
The initial appearance of missionaries in Igbo society is received favorably by the local population. Virtually all inhabitants show peacefulness, curiosity, and cautious interest in parallel with some leniency. The latter is explained by surprise at the inability of the newcomers to speak the local language, their inability to hunt, and their ignorance of basic things that every native has known since childhood (Achebe 176). However, in establishing themselves in the area, missionaries begin to build their churches while increasingly strongly challenging and condemning traditional customs and beliefs, which contributes to tensions.
In the process of poaching believers and working on their perceptions and understanding of the world around them, the first serious confrontation occurs, marking a growing awareness of the wrongness of what is going on in society. The interference of a man named Enoch, who had been converted to Christianity, in a ceremony in honor of the Igbo goddess of the earth becomes the reason for burning the church in protest (Mengara 11). The mockery of the ritual could not have been taken less seriously, especially given the loyal attitude toward Christians at first. This point of view is reinforced by the tendency of missionaries to impose negativity on the traditional religion, in spite of the fact that the Igbo themselves did not see the threat initially and could not actively call for a boycott of the newcomers.
As a consequence of the act of violence, the colonial government becomes involved, believing itself to have the right to decide the fate and future of the local population. Igbo elders and priests are arrested and punished along with the opposition leaders (Abd-Rabdo 76). The ransom payment also demonstrates the colonial government’s corruption, which takes advantage of the gullibility and unity of the locals (Achebe 197). This conflict leads to the conclusion of the clash of religions due to the book’s imminent conclusion.
However, the very idea of the clash is a symbol of resistance to Christianity’s encroachment on its culture, even in spite of repression. Nevertheless, in the role of the novel’s protagonist, this resistance is demonstrated by the author as insufficient and futile (Achebe 207). It was religious propaganda that caused the true division of society, the near outbreak of military conflict, and the tragedy of the entire community and Okonkwo himself.
The Role of Imposing Religion in the Colonization Process
Through the sources discussed, it is possible to identify religion as a tool of the colonizers that led to the decline of the Igbo culture described in Achebe’s book. The very process of imposing religion helped to reveal its original purpose in controlling and dominating the population (van Klinken 5). Of course, this application was used in the colonization of various countries to increase efficiency and reduce casualties during the occupation.
Missionaries working in many communities were able to arrive on the scene even before the entry of troops, the change of government, and the installation of new rules. The conversion of local people to their own religion did an excellent job of undermining traditional beliefs and customs. The effect was particularly strong in traditionalist communities, which had a strong connection to their rituals and demonstrated an inextricable correlation with cultural practices (Abd-Rabbo 57). Thus, along with the destruction of the religious habits of the indigenous population, the culture was also largely destroyed, which only facilitated colonization efforts and was always in the hands of the invaders.
The social and cultural essence of the Igbo people was one of the many examples of victims of the imposition of a foreign religion. By weakening the bonds that made the peoples into a single entity, colonial rule gained much more docile subordinates. In addition, the newcomers’ culture was imposed in the process of religious infiltration, leaving the victims of colonization in the second and third roles only, providing them with information about their inferiority, the irregularity of their life meanings, and the domination of the colonial government.
In addition, one of the most important principles of missionary work, well illustrated by Achebe, can be highlighted. It consists in seeking out the most gullible and weakest members of society and then programming them and turning them into Christian fanatics (Mwamzandi 154). Dividing families, communities, and settlements by exploiting the naïveté of indigenous tribal members contributed to the lack of resistance.
Traditionalists remained on the sidelines, unwilling to shed the blood of their relatives and friends who had been converted. The converts, in turn, largely complied with the wishes of their new masters and positioned the new religion far above any personal attachments. These priorities can be clearly seen in the example of “Enoch boasted aloud that they would not dare to touch a Christian” to his own friends and family (Achebe 186). Such was the influence of professional missionaries on the untrained minds of many locals.
Characteristically, when imposing religions, missionaries often took local religions into account and made small changes in their sermons to maximize the effect. Obviously, many of the missionaries were quite good psychologists and had a track record of indoctrination that left the natives with little or no chance. These changes can be seen today in unconventional interpretations of Bible texts in some African countries and churches (van Klinken 3).
According to that, in the postcolonial space, one can sometimes see mixtures of Christianity and old traditions in unexpected forms. However, if one pays attention, one can only guess at the actual amount of information lost and the true traditions and cultural traits that the imposition of foreign languages, duties, and religions has completely destroyed. Africa has suffered a very considerable loss in this respect, and few regions have suffered so much from colonization in cultural terms.
Unfortunately, comparable religious confrontations are taking place today between the religions or even within one. However, open hostility and repression do not occur, probably because of the global civilization and digitalization of world society. Nevertheless, all forms of inequality must be fought, including cultural and religious inequalities.
The pursuit of ethnic and gender equality alone is insufficient for human rights because ethnicity does not always imply culture. The degree of development of society is largely determined by the ability of its members to perceive the interests and characteristics of others without seeking to impose their own. Moreover, the right to religion or its absence is on the same list of human rights, the observance of which should be so important for every conscious individual.
Conclusion
Thus, as a result of the conducted analysis of primary and secondary related sources, several factors become evident. Firstly, the thesis of religious influence as a mechanism of oppression of the indigenous populations of the conquered lands is confirmed. Secondly, with the large number of cultural and social problems voiced by Achebe during the colonization process, religious separation, misinformation, and set against one’s people is their center and leading underlying cause. Finally, the process of colonization is itself affirmed as a terrible, wrongful, and inhumane phenomenon of very great significance in the history of the world. This significance boils down to the imperative of understanding such injustices and avoiding the forcible imposition of culture, faith, or power on humanity’s further development.
Works Cited
Abd-Rabbo, Muna. “Overlapping Character Variations in Chinua Achebe’s Things Fall Apart.” Journal of Narrative Theory, vol. 49, no. 1, 2019, pp. 55–81, Web.
Achebe, Chinua. Things Fall Apart. Anchor Books, 1994.
Hasan, Mariwan, et al. “Colonialism in Chinua Achebe’s Things Fall Apart.” International Journal of Educational Theory and Practice , 2020, pp. 23–30, Web.
Mengara, Daniel M. “Colonial Intrusion and Stages of Colonialism in Chinua Achebe’sThings Fall Apart.” African Studies Review, vol. 62, no. 4, 2019, pp. 31–56, Web.
Mwamzandi, Mohamed. “Religious Violent Extremism: Lessons from Chinua Achebe’s Things Fall Apart.” African Histories and Modernities, Springer International Publishing, 2021, pp. 153–168, Web.
van Klinken, Adriaan. “Religion in African Literature: Representation, Critique and Imagination.” Religion Compass, vol. 14, no. 12, 2020, pp. 1–12, Web.