The Menace of Colonialism and the Imperative of Koinonia as a Model for living in a Nigerian Context

By Rev. Dr. Raphael A. Idialu, MNIM

Introduction

The situation of things Nigeria following festering conflicts in the country could best be understood as part of a general problem caused by colonialism. A careful reflection reveals that this is as a result of the fact that in Nigeria, the political circumstances which propagate conflict have been prevalent since colonial times.¹  The geographical entity now known as Nigeria, like many other colonised nations of the world, has experienced, and is still experiencing the bitter pills of colonialism administered by Great Britain. The Nigerian entity, an artificial creation made up of people of diverse ethnicity, cultures, languages, norms and expectations was established in 1914 by the amalgamation of the Northern and Southern Protectorates.² Although Nigeria attained independence on October 1st 1960, the negative legacy of colonialism still endures till today. Fundamental problems in the Nigerian polity are attributed to colonialism and the forced amalgamation of the constituting regions – Yoruba in the west, Hausa/Fulani in the north, and Igbo in the east which created the Nigerian entity.³ However the most poignant of the colonial legacies which threatens the corporate existence of Nigeria is the enduring mutual distrust and ethno-phobia created among the various ethnic groups in Nigeria. It is hoped that a strategic deployment of koinonia will help to mitigate the sad reality that colonialism has brought on the nation. 

If koinonia, or fellowship, is understood only in terms of the (vertical) relationship between God and the church, on one hand, and the (horizontal) relationship among Christians within the church, on the other, it will not be able to stand up to a decolonisation critique which the world needs today and which this paper proposes. In the context of crisis occasioned by colonialism which the world and Nigeria face today, koinonia would best underpin or strengthen our ways of understanding and living as members of the same community only if the peaceful coexistence of humans is taken into account. Koinonia is therefore important in a decolonisation critique, and has opened up a variety of ways by which people can coexist together in a peaceful environment.

Statement of the Problem

Many years ago, European powerful states dominated the world, with a view to conquering more territories for themselves, and in the competition for the conquest of Nigeria, the British, and French, German, Portuguese and others were at loggerheads. Significantly, the colonial experience that Africa had (and by extension Nigeria), was different from what the Americas, Asia and Europe experienced. Although Western scholars have argued that colonialism brought development and progress to Africa, many African scholars in recent times have argued and repudiated such claims and continuously query the objectives and intent of the colonial enterprise. As claimed by Ake, the colonial experience in Africa was unusually statist and what was obtainable was the redistribution of land, the determination of how to produce what and by who, the deployment of forced labour, the imposition of taxes and finally, the systematic breaking of traditional authority, as well as social relations of productions resulting in proletariat categorisation of the society.⁴ 

Africa colonialism, Nigeria inclusive, bifurcates or separates into two camps; on the one hand, those who see colonialism as having had a negative impact on the development of Nigeria. This is evident in the establishment of class system, denigration of the traditional system, the demonising of the religious system, and other evils that came with it.  On the other hand, some contend that the invasion by the colonial powers paved way for modernisation, civilisation, social transformation, and hence, development of Africa. Many scholars have conducted series of studies on colonialism from different perspectives.⁵ However, these multiple studies by Rodney and others ⁶ did not focus their attention on the menace of colonialism and the imperative of koinonia as a living model that could mitigate the effects of colonialism, hence the rationale for the work, the gap it fills, and the addition it brings to knowledge.

Research Methodology

This study adopted a narrative and descriptive research method in order to give a picture of the opinions represented in literature by scholars. Literatures and findings in the areas of colonialism and koinonia which are the specifics of the study were examined. The data for the study that comprised only secondary information from literatures which were garnered from hard and electronic publications, which include journals, textbooks, working papers and allied documents on colonialism and koinonia, were content analysed.

Conceptual clarifications 

Colonialism: Efforts to pin down colonialism to a conclusive and consensus definition has been challenging and elusive. This is due to the fluidity of the concept; and so it means different things to different people.  Hobson, one of the earliest contributors to the study of colonialism, posits that colonialism, in its best sense, is a natural overflow of nationality; its test is the power of the colonist to transplant the civilization they represent to the new natural and social environment in which they found themselves.⁷ This means that colonialism involves nationality or racial relationship between cultures that centre on the imposition of one over the other. It is akin to a parent-offering or superior-inferior relationship. Colonialism is not a mere transplant of civilization to a new one, but was realized through conquest and exercise of sovereignty over one political system by another. It espouses cultural superiority of the colonisers over the colonised. Under its wings, it has discriminatory tendencies against the people being colonised. In the same way, Rubin and Weinstein posit that colonialism can be understood as the conquest and exercise of sovereignty over one political system by another without integrating the subjugated system and assimilating its people.⁸ 

Some see colonialism as an epitome of unequal socio-cultural and political relationship between nations. According to Ekeh, colonialism refers to the activities of the European colonisers in the process of conquest and rule of Africa and the reaction of those who were subjugated to European conquest and rule.⁹  Colonialism can also be seen as a social movement with social formations including, as identified by Agbebaku and Aidelokhai, transformation of existing indigenous structures; transplanting of new structures from Europe without the underlying cultural and social imperatives, and the emergence of new social structures due to the dialectical relation of indigenous and new structures based on colonial situations.¹⁰ 

It has been discovered that developments in Europe led European states to adopt the system of colonisation of Africa and other continents. Lenin posits that in Europe, the industrial revolution led to the emergence of big business, which increasingly replaced the small business focus prior to the 19th Century. In Britain, France, Germany, and Italy the new class of industrialists were backed by powerful and strong banking interests. The competition that ensued led one business to absorb another by agreement, and larger concerns were formed to take the features of monopolies or cartels that control the production of a single industry or series of industries linked together. The competition of such monopolies in one country faces similar concerns in other countries that led to international rivalry. This was what gave rise to the struggle for raw materials and markets overseas, which led to the colonisation of other parts of the world. Lenin argued correctly that colonialism is a logical outcome of capitalism thus: Imperialism is capitalism in that stage of development which the dominance of monopolies and financial capital has established itself; in which the export of capital has acquired pronounced importance; in which the division of the world among the international trusts has begun; in which the division of all territories of the globe among the biggest capitalist powers has been completed.¹¹ 

Koinonia: Etymologically, the word koinonia is derived from the Greek root koinon, meaning “in common” or “communal”. It is a term used in contrast to “private.” When translated into English, it could have multiple meanings, such as “communion”, “commonality”, “fellowship”, “mutuality”, “partaking”, “participating”, “reciprocity”, “relief”, “sharing”, “society”, “solidarity”, “togetherness”, “union”, and “unity”. Koinonia is a Greek concept in origin and biblical in its religious usage. As a Greek concept, koinonia was current in pre-Christian Greek literature, particularly that of Plato and Aristotle. Within the New Testament and in Christian theology, the term is also associated with Judaism. In that regard, it is rooted in the Jewish experience of covenant. The biblical meaning(s) and usage of the concept have shaped its theological appropriation in the church. It is understood to be “foundational to the church and ecclesial relationality.”¹² 

Koinonia, at its most basic understanding, is a commonality of community not only with the people around us but with the whole Body of Christ, with God, and with Christ himself. “It is sharing a common life with other believers – a life that, as John says we share with God the Father and God the Son. Koinonia, however, is not simply social activities or goals that we share; Biblical community goes much deeper than sharing common goals, though it ultimately involves that. Biblical community is first of all the sharing of a common life in Christ. It is when we grasp this truth that we are in a position to begin to understand true community.¹³ Koinonia can be broken down into two different groups of four distinct parts. These four parts consist of: community relationship, partnership, communion, and sharing material possessions. The first two are dimensions of koinonia as sharing together, the second two sharing with one another.  All these parts build up and support one another, and without them true community and fellowship is rarely accomplished. 

Even though the concept of koinonia has its conceptual root in the Greek and biblical contexts, the ideals that it conveys are very appropriate for the general wellbeing of the society in today’s world. This must be one of the reasons that the Early Church emphasized that it is practiced by the new believers. In a world that grapples with the troubles of colonialism, unbiased community relationship, genuine partnership, unalloyed communion with one another, and sharing of both national and personal resources will be an ideal society that everyone looks forward to living in. 

Within the ecumenical movement, koinonia is expressive of the relationship and unity within and among churches both locally and globally. The term entered ecumenical usage through bilateral dialogues. Within the ambits of the World Council of Churches (WCC), the notion has become a key concept for the description of the essential nature of the church and its unity since the New Delhi Assembly, 1961. From such meanings as commonality, fellowship, mutuality, sharing, society, solidarity, togetherness, and unity, koinonia could be one of the best elixirs for the effects of colonialism in the Nigerian context.

Effects of Colonialism on Nigeria

The geographical area now known as Nigeria became a British colony in the 19th century and there is widespread consensus among scholars such Abdulrahman, Adefulu and Olaitan¹⁴ that the consequences of colonisation on Nigeria have been unpalatable with avalanche of social, political, religious, and ethic crises Abdulrahman identifies some of the negative legacies of colonialism to include the policy of separate development which engendered unequal and uneven distribution of economic and social development in the different regions that make up Nigeria. The adoption of a dual urban policy particularly in Northern Nigeria and the creation of strangers’ quarters promoted segregation.¹⁵ 

Eteng avers that the amalgamation of 1914 and subsequent British colonial policy of divide-and-rule in Nigeria instigated inter-ethno-religious suspicion, residential segregation and antagonism among various communal groups.¹⁶ This was a very apt platform for the issue of ethnic and communal rivalries in the nation. It is however sad and surprising to know that some European and other British allies and scholars saw this evil practice as good for the colonies.¹⁷ He argues that Lugard’s method is seen to have approved the economic development of colonial territories by their European communities whilst also preserving and developing African institutions; and that the British rule was essentially benign, and in the interest of the people. 

In looking at the flip side of the assertion of Gerhart, Azeez argues that the absence of socio-economic security under the colonial regime led to a situation where indigenes had to seek other ways to support themselves in terms of livelihood. Azeez further observes that the division of Nigeria into three regions for administrative purposes by the Richards Constitution of 1946 strengthened regional as opposed to national loyalty.¹⁸ 

The divide-and-rule of the British colonialists also affected the educational setting of Nigeria. The seed of discord was sown among the various ethnic groups with the entrenchment of varying degrees of educational development in the different parts of the country. Oyeranmi posits that the northern part of Nigeria did not allow missionary education as was prominent in other regions of the country.¹⁹ 

Nigeria is made of numerous ethnic groups. The major ones by population ranking include Hausa/Fulani in the north-west, 29%; Yoruba in the south-west, 21%; Igbo in the south-east, 18%; Ijaw in the south-south, 10%; Kanuri north-east, 4%; Ibibio in the south-south 3.5% and Tiv in the north-central, 2.5% and many other groups numbering up to two hundred and fifty.²⁰ Ako-Nai argues that the colonial politics of divide-and-rule is mainly responsible for the propagation of ethnicity and ethnic rivalry in Nigeria as the British played the different ethnic groups against each other and thereby fostered ethnic differences, and at independence in 1960, there were no political institutions to protect the interests of the varying ethnic groups in Nigeria, including the minority groups. The ethnic rivalry and distrust engineered by colonialism was so intense that from independence till date, Nigeria’s political discourse is strongly coloured by regional affiliations and loyalty as well as class and ethnic cleavages.²¹ 

A study of the impacts of colonialism on Nigeria could be endless. However, it is clear from emergent realities of colonialism that Nigeria emerged out of the experience of colonial rule as a satellite or dependent neo-colonial economy, with a low level of social and political integration and therefore the absence of inter-ethnic trust, national society and leadership and uneven development between the constituent territorial units. More pertinently, the country inherited institutions and conditions which potentially made for the continuation and amplification of economic, social, political and geographic disparities and a receptive disposition towards the use of force or violence as a means of securing one’s group interests. In view of the inequality and uneven development fostered by colonialism, the salvaging of the nation should not be left in the hands of the government alone, but the Church must also put their hands on deck to see that the nation is again one in which we can live together in peace. Koinonia could be an answer to this.

Adopting the Koinonia Model for a peaceful coexistence in Nigeria

To combat the menace of colonialism, especially in the Nigerian context, is not a child’s play. However, to achieve this, the four (community relationship, partnership, communion, and sharing material possessions) key aspects of koinonia must be deployed and applied in all facets of life of the Nigerian people. Oswald Nkyanungi emphasised the place of koinonia in African worldview and communal living. He posits that koinonia is present in the interpersonal relationships, kinship, community, resolving of communal issues with palaver system, sharing of meal in a bond of koinonia, and human work.²² 

Nigeria is known for her ethnic diversity.²³  She is a large country with over very many languages. The number of languages spoken in Nigeria is difficult to ascertain. There have been various views and opinions about it. Some scholars²⁴ put the number at about 400. A recent speculation puts the number between 450 and 500.²⁵ This makes it a bit difficult to get a single word that can convey the same message or ideal in all the languages. As a result of this, I will adopt the ubuntu, the Bantu word that means, “humanity”, “humanness”, “humaneness” or “kindheartedness as an aspect of koinonia to alleviate the effects of colonialism in Nigeria.”²⁶ Ubuntu also means that which gives life meaning. For that reason a person who is aggressive and unkind to others is often referred to as a person without ubuntu. Some scholars, especially Shutte have strongly posited that the concept of ubuntu is ingrained in the African worldview.²⁷ In the Nigeria context, the concept of ubuntu is very much applicable in the matter of living together in mutual harmony, and this is an apt application of koinonia.

In talking of koinonia as community, it will be good to imagine this community not just with the lens from rural perspective, but also urban communities. Koinonia in terms of community looks out for those factors that engender cohesion in community; such factors as respect for differences in ideologies, tastes, and perspectives. Koinonia seek for the wellbeing of the other person. So in doing this, oppressive and segregating tendencies are eschewed. This is what koinonia does in the lives of people that live in a community. 

Another aspect of koinonia is kinship, and this is very pronounced in the African setting, and also in Nigeria. In most of the western world, individualism is pronounced. It is way of life that encourages family members not to have tightly knitted united family. This way of life is part of the setbacks of colonialism that was imported to Nigeria. This is particularly obvious in recent times. However, the positive effect of kinship has a higher percentage in the Nigeria context. This feature of koinonia is seen demonstrated in some key events in the lives of people in Nigeria especially during certain ceremonies such as wedding, burial, moving into a new home, especially one built by oneself. Mbiti has this remark to make in underscoring the importance of koinonia as enshrined in kinship:

The deep sense of Kinship, with all it implies, has been one of the strongest forces in traditional African life….it is kinship which controls social relationships between people in a given community…indeed, this sense of kinship binds together the entire life of the ‘tribe’, and is even extended to cover animals, plants and non-living objects through the ‘totemic’ system. Almost all the concepts connected with human relationship can be understood and interpreted through the kinship system.²⁸ 

The above attitude acts as a foundation for a wider bond of koinonia that foster the life of communion. It is on this basis that Njoku insists on communalism being central in African social consciousness. This is because it is a cultural model that shapes the individual’s self-vision, relationship with the ‘other’ and the entire cosmos.²⁹ The kinship system therefore is like a vast network stretching horizontally in every direction, to embrace everybody in any given local group. This implies that all people are related in one way or another; everybody is related to someone else. According to Mbiti, when two strangers meet in an African village, the first step is to sort out how they may be related to one another in order to refer to each other in that capacity.³⁰ The absence or eroding of this worldview and way of living is what colonialism succeeded in achieving in Nigeria, and which koinonia is out to restore.

Koinonia is also seen in the area of traditional African jurisprudence as restorative justice. Restorative justice is a key that opens the door to peace in a community. In the Nigerian context that is riddled with all manner of conflict, koinonia, in the form of restorative justice is an imperative. Desmond Tutu has this to say, and I quote:

I contend that there is another kind of justice, restorative justice, which was characteristic of traditional African jurisprudence. Here the central concern is not retribution or punishment but, in the spirit of Ubuntu, the healing of breaches, the redressing of imbalances, the restoration of broken relationships. This kind of justice seeks to rehabilitate both the victim and the perpetrator, who should be given the opportunity to be reintegrated into the community he or she has injured by his or her offence.³¹ 

Tutu has beautifully put it in perspective the significance of koinonia in an African, and by extension, Nigerian context. In lending their voices to that of Tutu, Boraine opines that restorative justice is about restoring victims, restoring offenders and restoring communities.³²  It is clear from the foregoing that koinonia, in its broadest sense, is a collective justice aimed at nation-building and reconciliation, a yearning which colonialism takes away from a people.

In traditional African settings, it was a common feature to see people engage in dialogical talks known as palaver. It was a process whereby various community issues were dealt with. It is interesting to note that this kind of process of resolving issues was different from the western type that involves technical argumentative process that is unhealthy for communal living. The palaver form of koinonia is still very much in use in some Nigerian communities of today. This is something that colonialism will not allow. Rather, it encourages the British style of divide-and-rule which was very opposite of the way of leadership known in Africa and Nigeria. Palaver is not only practised in the general community, but also at the family level. Bujo avers that this is an imperative for the family. He insists that the African participates in a community life in which he or she shares in a “common family-hood with others – those who are dead and those who are to be born.”³³ This kind of bond is what the colonialist destroyed in their colonisation campaign thereby destroying the bond that held African and Nigerian societies together. 

Conclusion

Colonialism, in all its ramifications, is an act and process of disservice to humanity. Even though proponents of colonialism argue that it brings development and enlightenment to the colonies, opponents argue that colonialism does no good to anyone. Colonialism has been seen to impoverish the oppressed, and leave them to wallow in poverty. It destroys the tradition, culture, religion, and communality of a people. This study shows that any nation that has gone through the process of colonialism never say anything good about it. Koinonia, on the other hand, is a gift to human beings by God. It originates from the Triune God who is communion itself and whose plan is to make human beings share in this noble gift with the Holy Trinity and with one another, having its root in the Bible as seen in Acts and Paul’s Letters. 

In this work, we have established that God gave koinonia as a model of true companionship in the communal life of a community. It is however painful to see that the reverse of koinonia is what is more prevalent in contemporary times in some Nigerian contexts. The modern culture is being eaten up by various forms of selfish individualistic tendencies that are the resultant effects of colonialism. These range from individuals to collective systems like political and economic forms of oppression. The Church is encouraged to continue to harp the ideals that koinonia brings in the wellbeing of the Church and of the community. 

References

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1. A.I. Pogoson, “The International Dimension of Reconciliation and Re-integration” in Osaghae, E. E., Onwudiwe, and Suberu, R.T. (eds) The Nigerian Civil War and the Aftermath. (Ibadan: John Archers, 2002), 41
2. G. Lalude, G. & Omitola, B. “British colonial policy in Nigeria,” in R. Adefulu & W. Olaitan (Eds.), Issues in Nigerian government and politics. 2001, 25-39, RAD Consultancy
3. D. Abdulrahman, “Colonialism, development paths, globalization and social inequality: The sources of social conflict in Nigeria.” In D. Oni, S. Gupta, T. Omoniyi, E. Adegbija & S.Awonusi (Eds.), Nigeria and Globalization: Discourses on Identity Politics and Social Conflict. 2004, 291-326. Lagos: CBAAC. See also Adefulu, R. (2001).The context of politics and governance in postcolonial Nigeria. In R. Adefulu & W. Olaitan (Eds.), Issues in Nigerian government and politics (pp. 8-24) Ijebu-Ode: RAD Consultancy.
4. Ake, C. The Political Economy of Africa. (Washington DC. Brooking Institute, 1982), 12
5. Umaru, Abubakar Bala. “Colonialism and the Development in Nigeria: Effects and Challenges” International Affairs and Global Strategy. 2019, Vol. 70, 11
6. Rodney, W. How Europe Underdeveloped Africa. (Dar-Es-Salaam: London and Tanzanian Publishing House, 1973). See also Utuk, E.L. (1975) “Britain’s Colonial Administrations and Developments, 1861-1960: An Analysis of Britain’s Colonial Administrations and Developments in Nigeria” Dissertations and Theses. Paper 2525; Settles, J.D. (1996). “The Impact of Colonialism on African Economic Developmentn. University of Tennessee Honors Thesis Projects, http://tracc.tcnncsscc.cdii/ulk_chanlionoproj/182; Adeyeri, O. and Adejuwon, K.D. (2012). “The Implications of British Colonial Economic Policies on Nigeria’s Development International” Journal of Advanced Research in Management and Social Sciences. Vol. 1 No. 2 www.garph.co.uk; lmhonopi, D., Urim, U. M. and Iruonagbe, T. C. (2013). “Colonialism, Social Structure and Class Formation: Implication for Development in Nigeria: A Panoply of Readings in Social Sciences. Lessons for and from Nigeria. Department of Sociology- Covenant University. Ibadan: Cardinal Prints Ibadan.
7. J.A Hobson, J.A. Imperialism: A Study, (3rd edition), (London: The Free Press, 1938), 7
8. Rubin, L. and Weinstein, B. Introduction to African Politics: A Continental Approach. (New York: Praegon, 1977), 20
9. P.P. Ekeh, Colonialism and Social Structure, (Ibadan: O.U.P., 1983), 3.
10. P.E Agbebaku, and Aidelokhai, D.I. “Colonialism and Decolonization Process in Africa” in Ikelegbe, A. (ed) Introduction to Politics, (Lagos: Imprint Services, 2005), 562.
11. Lenin, V.I. Imperialism: The highest stage of capitalism, (Peking: Foreign Language Press, 1975), 106.
12. Kuzipa Nalwamba and Teddy Chalwe Sakupapa, “Ecology and Fellowship (Koinonia): A Community of Life”, ResearchGate, 2016, 76-77
13. Jerry Bridges, True Fellowship: The Biblical Practice of Koinonia (NavPress, l985), 9.
14. D. Abdulrahman, “Colonialism, development paths, globalization and social inequality: The sources of social conflict in Nigeria.” In D. Oni, S. Gupta, T. Omoniyi, E. Adegbija & S.Awonusi (Eds.), Nigeria and Globalization: Discourses on Identity Politics and Social Conflict. 2004, 291-326. Lagos: CBAAC. See also Adefulu, R. (2001).The context of politics and governance in postcolonial Nigeria. In R. Adefulu & W. Olaitan (Eds.), Issues in Nigerian government and politics (pp. 8-24) Ijebu-Ode: RAD Consultancy.
15. D. Abdulrahman, Colonialism, 294
16. Eteng, I.A. “Ethnicity, ethno-class relations and crisis of Nigeria’s enduring ‘national question’ and political instability” in D. Oni, S.Gupta,T.Omoniyi,E.Adegbija & S.Awonusi (Eds.), Nigeria and Globalization: Discourses on Identity Politics and Social Conflict 2004, (37-81), 37. Lagos: CBAAC.
17. Gerhart, G.M. “F.D Lugard’s The dual mandate in British tropical Africa.” Foreign Affairs, September/ October 1997. Retrieved from http://m.foreignaffairs.com/articles/53371/gail-m-gerhart/the-dual-mandate-in-british-tropical-africa
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    See also Bamgbose, A. (2004). Sauce for the goose, sauce for the gander. In J. F. Pfaffe (Ed), Making multilingual education a reality for all: operationalizing good intentions. Proceedings of the joint Third International Conference of the Association for the Development of African Languages in Education, Science and Technology and the Fifth Malawian National Languages Symposium at Mangochi, Malawi, 30 August-3September 2004. Zomba: University of Malawi. pp. 18-36; Brann, C. M. B. (1990). The Role and Function of Language in Government Language Policy Issues in Nigeria. Sociolinguistics, 1, 1-19.

25. Omodiage, S. A. 150 Years on English in the Nigerian School System- Past, Present and Future. ELTJournal, 46(1), 1992, 19-28. http://dx.doi.org/10.1093/elt/46.1.19. See also Adegbite, A. B. (2010). “English language usage” uses and misuse(s) in a non host second language context Nigeria, Inaugural Lecture Series 231, OAU, Ile-Ife.
26. Mogobe Ramose, African Philosophy through Ubuntu, (Harare: Mond Books, 1999), 49
27. Augustine Shutte, Philosophy for Africa, (Rondebosch: UCT Press 1993), 46
28. Mbiti, J.S., African Religions and Philosophy, (Nairobi: Heinemann Educational Books 1969). 104
29. Njoku, U. J., “African Communalism: From a Cultural Model to a Culture in Crisis”, Bulletin of Ecumenical Theology 18 (2006) 59-80.
30. Mbiti, J.S. African Religions and Philosophy, 104
31. Desmond Tutu, No Future Without Forgiveness, (London and Johannesburg: Rider and Random House 1999), 51
32. Boraine, A., A Country Unmasked: Inside South Africa’s Truth and Reconciliation Commission, (Oxford: Oxford University Press, 2000), 69
33. Bujo, B. Foundations of an African Ethic: Beyond the Universal Claims of Western Morality, Nairobi 2003, 69.