European Imperialism Impact in Ibo Society

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Table of Contents

European Imperialism’s Impact on the Ibo Society
Conclusion
Works cited

Umuofia (the geographical setting for the novel) was altered permanently by the arrival of European imperialists. Using a series of political, religious, social and economic examples, the paper will illustrate how colonization was not just a minor disturbance but a phenomenon that modified Igbo/ Ibo society for good. These inhabitants had to accept and adjust to the intricacies of a new reality.

European Imperialism’s Impact on the Ibo Society

The economy

Prior to the arrival of white men in Umuofia, the society was heavily dependent on agriculture. Almost every part of their lives symbolized the agrarian lifestyle. For instance, the villages had rainmakers that would assist in ‘attracting’ rain and thus enhancing the success of their crops. (Achebe, 26) Okonkwo was essentially a wealthy and prosperous man owing to the immense efforts he placed in farming. (Achebe, 26) However, the arrival of the British altered this as trade became a new method of earning one’s fortunes. The natives no longer had to place too much emphasis on strength and endurance – which were essential elements in the agricultural landscape. In fact, it can be argued that so great were the benefits emanating from trade that the people of Umuofia were willing to forego independence just so that they could continue reaping the benefits of this new economic phenomenon. (Achebe, 176)

Numerous infrastructural changes were introduced in Igbo land after arrival of missionaries and colonialists. For instance mud huts were replaced by houses as initiated by churches. Also, transportation was transformed through the use of rail. The natives described the train as an “Iron horse” (Achebe 120). This signified how alien and bizarre the new economic tools were to them.

Effects on political structures

Before colonization or arrival of the missionaries, the Ibo mostly ruled by consensus through a council of elders. These individuals were chosen on the basis of their age, prosperity and their wisdom. Additionally, religious leaders played an essential role in governance as well. An example was the priestess of Agbala. Their word was supposed to be respected and followed. As seen on chapter eleven “ Beware Okonkwo! She warned…. Does a man speak when a god speaks?” (Achebe 89). However, after arrival of European imperialists, this pattern was dramatically altered. The British took over governance structures and their representatives in the Niger delta region were answerable to one commissioner whose allegiance was to the queen. Consequently, these white men then became figures off authority. The council of elders was rendered powerless after the arrival of colonialists as seen on chapter twenty three when they were arrested, imprisoned and treated inhumanly by the British messengers who had been given a duty for caring them. (Achebe 168) therefore European imperialism minimized political participation by the natives as they no longer had power to participate in solving their problems. The British governors decided to select some natives to assist them in carrying out minor duties. However, colonizers intentionally selected individuals who were not respected by natives thus minimizing involvement of the natives in this arrangement. (Achebe 129)

The judicial system was changed as some well known Igbo rituals were immediately criminalized. For instance, the Igbo would kill children given to the community as prisoners of war (Achebe 56) but this phenomenon was seen as murder in the European judicial system. Punishment was administered very differently in these two eras. Before, the Igbo would send wrong doers to exile as was the case with Okonkwo when he accidentally took someone’s life. Redemption was a central system of the justice system in Igbo land. This was witnessed when Okonkwo came back and was accepted back in his society as an ordinary member. (Achebe 113) However, Europeans introduced the prison system as well as the use of fines.

How social norms were altered

Social structures in Umuofia were perhaps the most radically altered institutions within this society. Everything from their language, gender roles, their cultural values to their rites and rituals were transformed. For instance, prior to the entry of the missionaries, individuals were named exclusively by Ibo names. However, after arrival of the missionaries and Imperialists, the natives changed their names as was the case with Okonkwo’s oldest son who changed his name from Nwoye to Isaac (Achebe 155)

Additionally, the social value of certain traditions was radically transformed. Here, aspects that were key to the Ibo way of life became senseless after the introduction of European values. For instance, collectivity was instrumental in Umuofia as seen by the manner in which Igbo children were reprimanded. European imperialism altered this by promoting individual responsibility for one’s actions (Achebe 160-170)

It can be argued that societies in the mid nineteen fifties were highly patriarchal and that this tendency of men to dominate women was not exclusive to one society. However, the intensity and relative insignificance of women in Igbo society was a factor that minimized dramatically after colonialism. The British colony was under the supreme authority of the Queen and this respect for women was taught by European schools. Some of the assertions made by Okonkwo earlier in the novel would then become a thing of the past such as the use of derogatory statements. Okonkwo once asserted that a man was not really one if he could not rule over his women (Achebe, p 45)

“An old woman is always uneasy when dry bones are mentioned in a proverb. Okonkwo remembered his own father” (Achebe 21). The people of this society valued the use of rhetoric and constantly serenaded their words with numerous proverbs, metaphors and the like. These elements were altered after colonization when natives learnt the English language and its way of life. They had to embrace direct methods of communication.

Throughout the novel, it can be seen how cohesive the Umuofia society was. Part of the reason behind this was the respect for the family unit. (Achebe 156) However, colonialism changed this factor; cases were referred to the judicial system and the sense of communality revered by the natives no longer held any relevance in their lives. Even the polygamous nature of the people as well as the manner in which they earned titles was transformed. This was why Okonkwo asserted that the clan no longer acts together and has fallen apart. (Achebe 152)

Changes in religious traditions of the Ibo

The people of Umuofia had their gods and their own spiritual values. Although they had wooden representation of their divinities, this did not imply that they actually worshipped those idols- a popular misconception by European imperialists. Since their beliefs were categorized as barbaric, the Europeans preached against them and perpetuated their own beliefs. (Bentley and Ziegler 570) The deep superstitious nature of the Igbo people became a thing of the past after European imperialism. For instance, the latter society was permitted to get rid of twins who were a bad omen. They also believed in spiritual reincarnation as was the case with the ‘Ogbanje’ – a bad spirit that impedes births and reincarnates in subsequent children. All these elements were eliminated after arrival of whites in this society.

Conclusion

‘Things fall part’ illustrates that European imperialism was a stressor in this once cohesive society that touched all facets of their livelihood. The heritage that was distinct to this society no longer became relevant as its residents accepted a new religion, language, social values, governance system, judicial system and cultural values.

Works cited

Achebe, Chinua. Things fall Apart. NY: 1st anchor books, 2003

Bentley, Jerry & Ziegler, Herbert. Traditions and encounters – a global perspective on the past. London: McGraw hill publishers, 2007

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