I am an African and I am deeply insulted by this.

While reading the Unbelievable? by Justin, there was a reference to an article by Matthew Parris that appeared in the London Times of 27th December, 2008 titled as As_an_atheist_I_truly_believe_Africa_needs_God–Matthew_Parris(pdf). The colonisers when they first came to Africa felt the African needed to be civilized. They called it the white man’s burden. The first anthropologists wrote back home to say the African has no religion. Reason was made to belong to the whites and the African was a creature of emotion and it is this same source that this piece by Matthew grows.

He tells us

Now a confirmed atheist, I’ve become convinced of the enormous contribution that Christian evangelism makes in Africa: sharply distinct from the work of secular NGOs, government projects and international aid efforts. These alone will not do. Education and training alone will not do. In Africa Christianity changes people’s hearts. It brings a spiritual transformation. The rebirth is real. The change is good.

yeah. Africa does not need fair trade. It needs more religion. The same Christianity that smoothed the way for colonialism. If you needed the goodies, you became a Christian. In many African countries, the children of the chiefs were the first to join the missionaries. These became, with independence, the rulers. That Africa is where it is can be traced to these leaders who were first taught only basic education, again because the African was not a person of reason.

In Europe, the state is being pushed to provide healthcare because people are paying taxes. In Africa, we pay taxes and instead we should welcome more missionaries. So to Matthew, government action should not be demanded because the missionaries are already healing people. I am reminded that every time I see a place with more churches per capita than schools, there you will find dysfunction.

He says of his friends and missionaries he met

It would suit me to believe that their honesty, diligence and optimism in their work were unconnected with personal faith. Their work was secular, but surely affected by what they were. What they were was, in turn, influenced by a conception of man’s place in the Universe that Christianity had taught.

which would imply that had they not been Christian, they would be dishonest, lazy and pessimistic. What does this say of him? Or of other secularists and Muslims and Hindoos, heck and voo dooists?

To him, the African is tribal. He writes

I observe that tribal belief is no more peaceable than ours; and that it suppresses individuality. People think collectively; first in terms of the community, extended family and tribe.

but the European is just a member of the white race or a tribeless individual. The white man is just that. White! But the African he is tribal.

He tells us

Anxiety – fear of evil spirits, of ancestors, of nature and the wild, of a tribal hierarchy, of quite everyday things – strikes deep into the whole structure of rural African thought.

because the Christian does not have hell anxieties? Or temptation by the devil and evil spirit. Only the rural African is daunted by such thoughts. I am amazed at how many disciples Hegel has even without knowing it. To Matthew, the rural African lacks initiative. He just exists. He is not curious. And only the Christian missionary can arouse this curiosity. How novel!

He wrote

Christianity, post-Reformation and post-Luther, with its teaching of a direct, personal, two-way link between the individual and God, unmediated by the collective, and insubordinate to any other human being, smashes straight through the philosophical/spiritual framework I’ve just described. It offers something to hold on to those anxious to cast off a crushing tribal groupthink. That is why and how it liberates.

In short, the rural African without Christianity is enslaved. He is only subject to group-think. There is no individuality. This, according to Matthew, is only possible for the white man and his Christian religion.

He concludes

Those who want Africa to walk tall amid 21st-century global competition must not kid themselves that providing the material means or even the know how that accompanies what we call development will make the change. A whole belief system must first be supplanted.

and adds

And I’m afraid it has to be supplanted by another. Removing Christian evangelism from the African equation may leave the continent at the mercy of a malign fusion of Nike, the witch doctor, the mobile phone and the machete.

Which implies that Africa does not fair trade, fair intellectual property agreements, technology transfer. Nothing. Just good old Christianity.

First, I wonder, with Okot p’Bitek

How could a religion that has little practical value and also seems in some ways to encourage asceticism provide a philosophy of life for living in the African world?

And secondly, Christianity & Islam already violently supplanted traditional African systems of belief and practice that had served the continent for hundreds of years before the christian missionary dreamed of African travel leaving the African confused and lost; not white, not black. He has a Sunday religion but nothing else. To Matthew, he needs no religion but with a condescending attitude things this what Africa needs. I am tired of these Hegelian disciples who can always find news ways to show their racism.

I am African and I am pissed off!

As others saw us- being an analysis of grassroots imperialism in 19th and early 20th century Africa.

Bethwell A. Ogot in his book History as destiny and history as knowledge, from which the above title is a chapter, writes in the introduction of the book, that

To tell the story of a past so as to portray an inevitable destiny is for humankind a need as universal as tool-making

He defines historicity as the need to picture to oneself what is destined, the belief that the past determines the future while historiography submits its report to the probable and its assumptions to the verifiable.

This blog is not concerned with a review of the whole book but will limit ourselves to one chapter of the book that retells of how the white people saw us, where, us here refers to Africans and specifically to Kenyans. If I should mention other groups, it will only be tangentially.

To start with, he notes that during the C19, a vast amount of negative propaganda and stereotypes about Africans and Africa was generated in order to justify imperialism. Referring to works by Mudimbe and Miller, he notes, from the earliest contact, Africa has been imprinted with European constructs, such that at some moments, Africans were represented as noble while at others monstrous.

People like Lewis Krapf, Rebmann, he writes, came to Kenya to introduce civilization which they mistakenly equated with Christianity. It has been said, and I think correctly, that Christianity was the precursor of colonialization, that the missionaries prepared the grounds for the colonial administration wherever they went.

He notes, one of the areas of contention was what civilization meant. To one group of whites, following the Enlightenment philosophers held the view that it was essentially concerned with the way society was organized. In this view, civilization was equated to capitalism where private property, the state and commerce are fully developed. The other group of whites, like Krapf and Rebmann mentioned earlier, saw the negro as primarily fallen man. Krapf argued that temporal and spiritual benefits could only reach E. Africa through European intervention making him one of the precursors of imperialism.

The representation of Africa as a tribal continent, he writes, is a white people construct. Since ethnic groups exist in societies such as Ireland, Belgium, Spain and so on, one fails to understand why the whites referred to ethnic groups in Africa derogatorily as tribes. For our purposes, it is sufficient to note that ethnic groups and identities are historical creations- they are created by human beings. Ethnicity, in this view, is the consciousness of cultural difference.

To the whites named above and others, regions and people without states are therefore supposed to have no history worth the name. Another Christian missionary working in the Kenyan coast argued slavery was not, after all, the unqualified evil abolitionists thought it was, but that it was better to eradicate it gradually. Another missionary, D Lugard, argued Africans do not appreciate personal freedom.

The idea of Africa as a dark continent, as has been written elsewhere, finds it origins in the philosophies of Hume who wrote there was scarcely a civilized nation of negro complexion while JJ Rousseau proclaimed that blacks were mentally inferior by nature. I want to point in passing that when the Enlightenment philosophers wrote man was a rational being, they limited man to mean white privileged males. Rooted in pseudo-objectivity, male scientists claimed that men were the bearer of reason and rationality while women’s temperament was adversely affected by their dominant reproductive organs which were linked to the central nervous system. Women did not count, they were temperamental and of course, as we have seen already, the negro had no place in their view of nature, in fact, to them, the African was living close to nature. He writes, and I quote

In investigating the savage, the west set up a mirror in which it might find a tangible, if inverted self-image. Non-Europeans filled out the nether reaches of the scale of being, provided the contrast against which a cultivated might distinguish himself. On this scale, the African was assigned a particular base position.

A young Scot, Thompson, travelling through Kenya went even further to rank the different African ethnic groups he interacted with in different evolutionary scales. He, for example, had the Maasai on a loftier position than Wa Kwafi from the coast, who, to him, seemed to have acquired a strain of Negro blood. He didn’t stop there, he ranked the Njemps lower on the scale below Maasais though praised them for their honesty and reliability. The question the author asks at this point is, why should honest, peaceful, hard working agriculturists be ranked lower in human evolution than some thieving, war-like nomads?

The question of nudity, with respect to morality puzzled many Europeans travelers, missionaries and scholars. Dr. Oswald doing some work for the British Museum, was most troubled that despite their nudity, the Luo were a happy cheerful race, living in a state of nature, and at the same time with a high standard of morality. This was only a puzzle because in the European conception of the African, he was immoral. Despite this, he still had space to argue that they were primitive contemporary ancestors of the Scots who should be civilized.

Our author concludes thus

Among the whites in Africa, there was virtual unanimity that in the community of nations Africans were children.


This strain of thought can be seen in many interactions between whites and Africans where they refer to Africans as boy, regardless of age.

To these white people,

The African was emotional, excitable, impulsive, had a happy go lucky nature and lacked forethought.

Krapf, mentioned already, believed

Africans will never achieve anything in philosophy or in theoretical branches of science.

The appropriate end to this post is a quote of Mark Twain

There are many humorous things in the world; among them, the white man’s notion that he is less savage than other savages.

Or better yet

The only difference between the average civilized man and the average savage is that the one is gilded and the other is painted.