Igbo Culture Change
In Things Fall Apart, Chinua Achebe reveals various violent traditions within the Igbo culture being changed. Throughout the novel, the arrival of the white settlers and missionaries force the Igbo people to change some of their cultural traditions. The beliefs and traditions of a given culture encourage cultural violence and practice upon the members. The main character, Okonkwo, proves to be a major catalyst for change in the Igbo culture due to his unconventional beliefs. While Hoegberg argues that the violent Igbo traditions take a turn due to the practice violating a principle the people wanted to uphold, it is evident that the violent traditions simply change over time, especially when impacted by the interference of the Europeans pushing
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another culture upon the Africans. To continue, some believe the analysis of the congruence between principle and practice was based on the changes. For example, Ezeudu states, “In the past a man who broke the peace was dragged on the ground through the village until he died” (Achebe 31). After a while the custom was broken since this action disturbed the peace which was meant to reserve. Ezeudu reflects on the way things used to be to Okonkwo when he breaks a rule during the Week of Peace (Hoegberg 59). These examples demonstrate some violent traditions being changed due to the new beliefs of individuals; however, the emergence of the missionaries affected the culture as a whole. When the Europeans first interacts with the Igbo people, the clan merely jokes them, believing none are men of title and are worthless, empty men (Achebe 143). The clan also alleges that the strange faith and the white man’s god will not last. The entire clan is naïve and blind to the fact that this new culture is changing their cultural traditions. It is mentioned that “the customs spoils the peace which was meant to preserve” (Hoegberg 60), yet the Europeans have a greater impact on the Igbo culture itself from them pushing their culture, Christianity, on the clan. Once learning that the missionaries are winning their battle, the Igbo people have to change their traditions to accommodate with the whites. The act of time is a vast part involving the certain changings of violent traditions. Additionally, a culture tends to keep some violent traditions as long as its highest priority is the preservation of tradition for its own sake (Hoeberg 60).
While this is a great point, the missionaries eventually pull Igbo people into their own culture, breaking some traditions. The people who did not fully agree with the Igbo traditions decide to break away and confirm to Christianity. For example, Nwoye, Okonkwo’s son, does not believe in certain rules and is interested in Christianity. A couple years into Okonkwo’s exile, Obierika stumbles upon Nwoye among the missionaries in Umuofia. Obierika decides to visit Okonkwo for an explanation. “He finds that Okonkwo does not wish to speak about Nwoye. It is only from Nwoye’s mother that he hears scraps of the story” (Achebe 144). Okonkwo believes Nwoye is a disgrace to the family and never wishes to speak of his “womanly” self again. Due to the Europeans converting members of the Igbo clan to Christianity, they are forced to change their cultural traditions. As Obierika said, “it is too late, our own men and our sons have joined the ranks of the stranger” (Achebe 176). These illustrations display the conditions for questioning and constructive change of violent traditions are present in the Igbo society (Hoegberg 60), but simply from the amount of time and new actions interfering with their own culture putting them in
danger. Throughout the novel, the readers watch the Igbo tribe slowly change violent traditions due to the Europeans coming and invading on their territory. One can argue that the Igbo violent traditions take a turn due to the practice violating a principle the people want to uphold. However, the violent traditions simply change over time, especially when impacted by the interference of something innovative. As the times change, the cultures are not going to remain as they are. New innovations will develop, expand, and grow, such as the Europeans causing the Igbo to forcefully change violent traditions forever.
another culture upon the Africans. To continue, some believe the analysis of the congruence between principle and practice was based on the changes. For example, Ezeudu states, “In the past a man who broke the peace was dragged on the ground through the village until he died” (Achebe 31). After a while the custom was broken since this action disturbed the peace which was meant to reserve. Ezeudu reflects on the way things used to be to Okonkwo when he breaks a rule during the Week of Peace (Hoegberg 59). These examples demonstrate some violent traditions being changed due to the new beliefs of individuals; however, the emergence of the missionaries affected the culture as a whole. When the Europeans first interacts with the Igbo people, the clan merely jokes them, believing none are men of title and are worthless, empty men (Achebe 143). The clan also alleges that the strange faith and the white man’s god will not last. The entire clan is naïve and blind to the fact that this new culture is changing their cultural traditions. It is mentioned that “the customs spoils the peace which was meant to preserve” (Hoegberg 60), yet the Europeans have a greater impact on the Igbo culture itself from them pushing their culture, Christianity, on the clan. Once learning that the missionaries are winning their battle, the Igbo people have to change their traditions to accommodate with the whites. The act of time is a vast part involving the certain changings of violent traditions. Additionally, a culture tends to keep some violent traditions as long as its highest priority is the preservation of tradition for its own sake (Hoeberg 60).
While this is a great point, the missionaries eventually pull Igbo people into their own culture, breaking some traditions. The people who did not fully agree with the Igbo traditions decide to break away and confirm to Christianity. For example, Nwoye, Okonkwo’s son, does not believe in certain rules and is interested in Christianity. A couple years into Okonkwo’s exile, Obierika stumbles upon Nwoye among the missionaries in Umuofia. Obierika decides to visit Okonkwo for an explanation. “He finds that Okonkwo does not wish to speak about Nwoye. It is only from Nwoye’s mother that he hears scraps of the story” (Achebe 144). Okonkwo believes Nwoye is a disgrace to the family and never wishes to speak of his “womanly” self again. Due to the Europeans converting members of the Igbo clan to Christianity, they are forced to change their cultural traditions. As Obierika said, “it is too late, our own men and our sons have joined the ranks of the stranger” (Achebe 176). These illustrations display the conditions for questioning and constructive change of violent traditions are present in the Igbo society (Hoegberg 60), but simply from the amount of time and new actions interfering with their own culture putting them in
danger. Throughout the novel, the readers watch the Igbo tribe slowly change violent traditions due to the Europeans coming and invading on their territory. One can argue that the Igbo violent traditions take a turn due to the practice violating a principle the people want to uphold. However, the violent traditions simply change over time, especially when impacted by the interference of something innovative. As the times change, the cultures are not going to remain as they are. New innovations will develop, expand, and grow, such as the Europeans causing the Igbo to forcefully change violent traditions forever.