Religion in Things Fall Apart Chinua Achebe\'s

Religion in Things Fall Apart

Chinua Achebe's Things Fall Apart is centrally focused on religion, and the varied ways it can be interpreted and how those interpretations can be acted upon. (MacKenzie 128) Secondary to the Igbo religion, which plays an important role in the everyday lives of African's is the contrasting Christian faith of the missionaries that predate colonial interests. It is to some degree important to stress that colonial interests were frequently begun by religious figures as colonization was justified in many ways by propagating the idea of converting savages to Christianity, therefore saving them from themselves. It was therefore not unusual in the least for a second contrast to occur, as is described in Achebe's work of fiction Things Fall Apart, and that is contrasting personalities in white missionaries. The first as is described in the work is a kind, clam and open-minded person while those who follow are rough, stark and willing to incite conflict over their rigid ideations. In the case of Achebe's work the two contrasting characters are Mr. Brown and Mr. Smith, both evangelists but the former very interested in Igbo culture and at least some mutual respects and Mr. Smith, who exemplifies the fire and brimstone evangelist, rigid in his theological interpretation and even more rigid in his disdain for Igbo beliefs and customs.

The contrast between the first, loving missionary (Mr. Brown) and the more zealous later replacement (Mr. Smith) could be said to be a literary device used by Achebe to demonstrate a common tactic of colonizers, i.e. To earn the respect and trust of "savages" through good works and then exploit that trust with later more rigid characters. The first white man who came to the region was killed, as the oracle deemed him a danger, "It said that other white men were on their way. They were locusts, it said, and the first man was their harbinger sent to explore the terrain. And so they killed him." (97-98) Yet, immediately following this introduction there is another white man (Mr. Brown), a man who says he is going to live among them, and though Igbo find this idea and his ideas funny he is slowly accepted, gains a few converts and then builds good works. (103) (MacKenzie 136)

Mr. Brown developed a relationship with the elders and others in Umuofia and Mbanta while Smith found little interest in either understanding or cultural reconciliation between the Christian, British, culture and that of the Igbo. Brown is noted in the book as often visiting with Akunna, "Whenever Mr. Brown went to that village he spent long hours with Akunna in his obi talking through an interpreter about religion. Neither of them succeeded in converting the other but they learned more about their different beliefs." (Achebe 126) Later in the same line of thought Brown and Akunna discuss the nature of god, with Brown attesting to there being only one god, while Akunna contends there is a supreme god but that he is to busy to do everything and hear everything so the right thing is to seek out his lesser gods to help resolve human need and conflict. Akunna also stresses that people should fear Chukwu (supreme god) and not seek him out unless all else has failed. Brown responds with an insight into both his belief and to some degree his feelings toward the Igbo; "You said one interesting thing," said Mr. Brown. "You are afraid of Chukwu. In my religion Chukwu is a loving Father and need not be feared by those who do His will." (128) and Akunna responds by saying that it is much the same with Chukwu, "But we must fear Him when we are not doing His will," said Akunna. "And who is to tell His will? It is too great to be known." (128) Here Akunna attests to the need to seek out the oricles and the lesser gods for answers to earthly problems and to define the nature of wrongdoing by man. Brown takes all this in and does not judge; he simply reiterates his beliefs and resolves not to interfere too much with the Igbo. Brown in fact remains focused on good works, building a school and hospital and seeking out converts through his charity, while still making sure to warn the Igbo when their actions are contrary to how the British would like to see things done. To some degree Brown was also protected by where he chose to live and build his church. Brown built his church in the "evil forest" and therefore unless an Igbo was a very brave Christian conflict most had nothing to do with him, unless he visited their villages and respected their words.

Mr. Smith on the other hand took the trust and kindness that Brown had shown the people and used it to exploit them. He incited his converts to act as zealots and took nothing the Igbo did as either legitimate or worthy of notice. His biggest concern was the ignorance of the converts left by Brown, as they were only marginally aware of the Christian faith and often melded the Igbo and Christian faiths, participating in both rights. (130) One of the stories about Smith that cements his rigidity is the story of the woman, who allowed her husband to mutilate her child, when it died, as it was said to be an ogbanje, a child who returned from the dead over and over to torment his or her mother. As this woman was a convert to Smith's church, when he heard the news of her actions he suspended her from the church claiming that she could not be a follower of Christ if she had committed such an act. (130)