Bound by Tradition: How Stagnant Social Structures Facilitated Colonialism

Bound by Tradition: How Stagnant Social Structures Facilitate Colonialism

By Ronae Watson

               Things Fall Apart by Chinua Achebe is one of the first African novels written in English to receive global acclaim. This novel is held in such high regard, and is one of the most referenced books when speaking about the colonial experience (especially from the African perspective). However, the nuance behind African conservatism working alongside European colonization is often overlooked in these conversations. Patriarchal ideas and extreme acts of violence are hallmarks of colonialism. Within this novel, we see how these ideas were present amongst the Igbo people before colonization, and that women and children were also subjugated to harm. By avoiding the glamorization of pre-colonial Nigeria, the inherent complexities of African people are restored, since we can now recognize that they are equally capable of doing both great and harm. Decentering colonialism as the sole destructor of African society allows Achebe to successfully demonstrate how the flaws in tradition were amplified by the negative effects of colonialism. Achebe shows that colonialism did not create the problems within Igbo society but made them worse by building on existing traditions that already limited women and glorified male strength. 

          It can be immediately observed that Okonkwo, the novel’s protagonist, possesses a fragile sense of self that stems from his desperate need to fulfill Igbo ideals of masculinity. Okonkwo only earned a name for himself after he had, "won fame as the greatest wrestler in [...] nine villages, [became] a wealthy farmer, [...] and married his third wife” (Achebe, 1959, p. 6). This reveals that Igbo society set high standards for manhood, and much higher ones for success. The proverb, “if a child washed his hands he could eat with kings”  (Achebe, 1959, p. 6), only serves to reinforce the importance of working hard and achieving things on your own accord rather than through inherited social status. Okonkwo deeply internalizes these beliefs causing him to gain deep disdain for men he perceived to be unsuccessful or lazy— much like his father.  As a result, his identity and self-worth became entirely dependent on his public accomplishments.  This overcommitment to Igbo ideals of masculinity manifests in toxic and violent behavior. When Okonkwo relentlessly beats one of his wives, it is revealed  that “[he] was not the man to stop beating somebody half-way through” (Achebe, 1959, p. 15). This moment shows Okonkwo’s conservatism and his internalization of a patriarchal system that normalizes the subjugation of women. Even though Okonkwo’s actions were briefly condemned by his neighbors, nothing within the Igbo societal structure hinders violence against women. The idea that even the poorest boy can rise to greatness through strength and dominance fuels Okonkwo’s arrogance and justifies his cruelty. Okonkwo grew up in a world that centers masculinity, and by upholding the customs and expectations of his society, his whole life became driven by the fear of being seen as weak or “unmanly”. The pre-existing societal conditions that caused Okonkwo to have a rigid view of what a man should be, would later be exploited by colonial powers who would only reinforce patriarchal ideas to assert their control. Achebe shows that colonialism did not create the problems within Igbo society but made them worse by building on existing traditions that already limited women and glorified male strength. 

          Okonkwo’s subscription to these ideals manifested their way into his relationship with his son— Nwoye. Nwoye is deemed as “too feminine” when he is simply just  a creative person in a world that only values men with physical strength.  Okonkwo’s morals and pride as a warrior caused him to develop a disdain for the more gentle aspects of his son, similar to the disdain he had developed for his father. This strain on their relationship is another instance where the divisions between men and women in Igbo society are showcased. Okonkwo finds himself wondering how a man as strong and physically talented as himself ended up with a son so degenerate and effeminate. Okonkwo constantly pushes masculinity to its fault which is what causes him and his son to stand in complete opposition to one another. Nwoye, on the other hand, lives in a society that makes it near impossible for him to show up as himself. The patriarchal structures of Igbo society also control Nwoye’s life because at its core the patriarchy is a system that constantly sets rigid definitions of masculinity. Nwoye doing anything outside of being aggressive or working is frowned upon especially by his father. The patriarchy of Igbo society clearly defines masculinity and failure to meet these expectations places men like Nwoye, in an isolated class. Due to this, Okonkwo thinks that his son might as well be a woman. The divide between Okonkwo and Nwoye represents a fracture within Igbo society that continued to grow as colonialism loomed in the background.  This becomes very apparent when British missionaries arrive and try to inject their way of living into the village. The differences between father and son, or man and woman would be ramified and used as points of further division. The men and women who were disaffected by the traditional patriarchal society would become more susceptible to colonial influence because they had nothing to latch onto compared to an individual who based their entire life around these ideals.

         Colonialism resulted in the importation of new belief systems for those who had been outcasted and even exiled due to traditional ways of thinking. A clear example of this is Christianity. It presented those who were isolated with a new set of guidelines they could subscribe to in order to shed their old ones. When missionaries like Mr.Brown Smith and Reverend Brown Smith arrived in Umuofia and Mbanta in hopes to spread the gospel, they did not have to make great efforts in order for Christianity to sound appealing to those who were already outcasts. In fact, Mr.Brown is portrayed as a more gentle missionary who takes the time to converse with the people native to this area, and understand their stories. Due to the “humility” Mr.Brown exhibited, “[his] arguments began to have an effect [and] his mission grew from strength to strength” (Achebe, 1959, p. 75). While Mr.Brown does not deliberately exploit the sense of otherness that women  and nontraditional men similar to Nwoye were feeling, he is still able to use their opposition or juxtaposition to African traditions and conservatism as a way to serve the greater interests of entrenched imperial power. Nwoye, who spent so much time being ridiculed because of the beliefs his dad held is a clear cut example of how successful Mr.Brown’s persuasion was. Nwoye, hopes to be addressed as Isaac, identifies as Christian, and is training to become a teacher in a school built by missionaries.  Nwoye’s transformation is a marker of his personal liberation. He has now found a sense of belonging, and a belief system that he morally aligns with. On the other hand, when Okonkwo returns after being banished for his violent actions, his discovery of his son’s transformation is disappointing. The fact that Okonkwo is still capable of disproving of his son’s actions, even after society has undergone widescale change, shows that his descent was not a result of colonialism, but rather from his own conservatism. Okonkwo’s blind devotion to outdated systems, would serve as a destructive force without the presence of an external force such as colonialism. Colonialism intensified this destruction by pretending to meet people’s needs in order to integrate itself into Igbo society.

          By miraculously having all the solutions to the problems within African society, colonists were able to put themselves on top. This makes the message that there is danger in overcompliance to tradition clearer. Who knows what the relationship between three generations of men could’ve been like if toxic ideas of masculinity did not define their worth. Achebe’s portrayal of these family dynamics serves as a broader commentary on how the preservation of harmful ideas in the name of tradition is destructive. Not only does it cause division within a community, but it gives them a weak spot that can be used against them.  Colonialists utilized the weak spot of the Igbo people, to further their own agenda. By creating what could be seen as care, education, or solutions to Africans as a way to spread colonial theology, African society began to fall apart.