Date of publication: 2017-07-08 18:07
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This ideal of wealth and manliness is one to which Christian teaching is clearly opposed. Jesus himself expressly turned towards the weak and the poor. Hence it is not surprising, that in Mbanta, those who fail to meet the Igbo standard of success and hard work are the first to convert to the new faith: “None of them was a man of title. They were mostly the kind of people that were called efulefu , worthless, empty men.” (p. 698)
So far, I have analysed the encounter of an Igbo society with Christian missionaries, as it is depicted in “Things Fall Apart”. Now, in referring to this analysis, I will turn to the central questions of this paper: What is the actual effect of the missionaries on the societies of Umuofia and Mbanta? Do things really fall apart because of them?
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Reverend Smith does not seem to care about understanding the Igbo’s way of thinking instead, he sets great store in “such things as the Trinity and the Sacraments” (p. 689), which are exactly the things that the natives find incomprehensible and awkward (cf. p. 697). He is tough on those who have not entirely given up all of the old superstitions, whereas the “over-zealous converts” now “flourished in full favour” (p. 685).
In the Europeans’ way of dealing with the local people, there is a development from dialogue to confrontation to suppression. Dialogue is what Mr Brown stands for violence erupts under Reverend Smith’s policy of confrontation, but Christian ethics prevent his church from going any further than provocation (cf. p. 688). Consequently, in the dramatic finale of the novel, when the Umuofia elders are imprisoned and maltreated (p. 699f), it is no more a religious conflict between the clan and the Christians, but a political conflict between the clan and the colonial government.
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