By Liu Yu
The emergence of colonial enterprises irrevocably disrupted the primordial equilibrium of the world, while the burgeoning slave trade wreaked havoc on the nascent tribal frameworks of African hunter-gatherer societies. This continent transformed into a crucible of cultural confrontation, wherein a plethora of literary expressions reflecting colonial realities surfaced amidst the tumult of Western civilization clashing with indigenous African traditions.
Yet, it is imperative to scrutinize the identities of the authors behind these works. Particularly, when the creators of scholarly articles or novels hail from a European lineage, one may discern an inherent subjectivity in their portrayals. Regardless of whether they adopt an anti-colonial perspective or immerse themselves in local life as outsiders, these authors remain devoid of an intrinsic kinship with the land and its denizens.
For instance, Mercedes Mackay, associated with The Royal African Society in the UK, observed that in juxtaposing Chinua Achebe with certain European authors who depicted West African life, the Europeans often emerged as superficial and contrived, while Achebe resurrected a clarity that predated the incursion of missionaries. Achebe's narratives vividly reconstruct the quotidian existence of primitive tribes in West Africa, illuminating a salient feature: the elements of Western civilization that seem fundamentally discordant with local traditions. In The Sacrificial Egg, the markets along the Niger reveal how West Africa became a repository of raw materials for tropical crops, thereby exposing the economic undercurrents of colonization.
This discourse will primarily delve into the collision and synthesis of the indigenous populace's quotidian existence and cognitive frameworks with external influences, despite their deep-seated ties to primitive beliefs. The assimilation of these beliefs with foreign concepts is exemplified by the locals' nomenclature for the smallpox virus as "Kitikpa", and the visceral horror that Julius experiences upon crushing the sacrificial egg.
West African traditional religions exhibited a dynamic adaptability to the external world, evolving with societal shifts. Even as colonizers introduced novel ideas, the locals retained their interpretive frameworks. In Achebe's narrative, the ignorance surrounding smallpox led the indigenous populace to perceive it as divine retribution, employing ancient tribal lexicon for its designation: "But such was the strength of Kitikpa, the incarnate power of smallpox." Primitive beliefs surrounding prayers for sustenance, fertility, and mystical concepts were prevalent, epitomizing a polytheistic worldview. The foreign smallpox virus and the reproductive symbolism of eggs manifested local beliefs. Sacrificial rites varied, with venues extending beyond altars to include multiple temples or any suitable jungle space for worship.
Julius's panic upon stepping on the egg, coupled with the phantasmagoric dread he experiences, unveils Achebe's intricate psychological depiction of fear. Achebe endeavors to restore the common cognition of primitive tribes, where any moral transgression evokes terror of divine retribution: "He heard the rattling staff of the spirit and a thundering stream of esoteric speech. He shook all over." F. Engels' assertion in The Anti-Dühring resonates here: all religions are mere reflections in human consciousness of the external forces that govern their lives. It is plausible that under acute duress, Julius conjures vivid phantasms: “It was as if twenty evil men were running together. Panicked sweat broke all over him and he was nearly impelled to get up and run.” At this juncture, he grapples with distinguishing between reality and illusion.
Indigenous religious belief systems possess an inherent cohesion, preserving social order while simultaneously engendering counter-effects. Peter Sarpong suggests in African Traditional Religion and Peace: With Special Reference to Ashanti that the novelties introduced by colonizers often collide with indigenous beliefs, as these ancient doctrines are deeply woven into the social fabric, fostering exclusivity among adherents and potentially exacerbating conflicts. This tension is palpable in Julius's profound disorientation. His fixation on belief identity renders him susceptible to rejecting new influences. The natives cling to their original beliefs, and the identity derived from this affirmation can intensify colonial strife. Conversely, if an original belief aligns with societal evolution, it may be embraced by colonizers, facilitating value integration. However, traditional beliefs emphasizing piety and immutability can lead to misinterpretations of new developments, hampering adaptation to societal transformations, as exemplified by the perception of smallpox as divine punishment. Under the aegis of original religious authority, integration within colonial society diminishes, nurturing conservatism.
The interplay between indigenous religions and colonizers reveals two tendencies among the native populace: one of tolerance or reluctant compromise, and the other of obstinate adherence to traditional faiths. In Julius, one observes this duality. His education at a missionary institution and modernization through colonial influences do not render him dismissive of ancient beliefs; rather, he harbors a profound dread of the gods instilled in him since childhood. Fearing retribution for his actions, he envisions that Kitikpa, or the gods, will exact punishment. Thus, Julius embodies the intricate deformation arising from the clash of ancestral and contemporary beliefs, a confluence of indigenous worship and foreign influences.
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