The Holy Ghost Fathers in Eastern Nigeria, 1885-1920: Observations on Missionary Strategy

Abstract

The Holy Ghost Fathers have been in Kastern Nigeria for about eighty-five years. Not until after the recent Nigeria-Biafra War has their influence been somewhat minimized. Arriving originally from France in 1885, the Roman Catholic missionaries, as we shall see later in this essay, exerted a considerable influence far out of proportion to their number. But despite that they had become a factor to be reckoned with ever since, their missionary activity has scarcely been studied systematically. One principal reason for this has been the reluctance of the Roman Catholic authorities to permit scholars to use their private archives in Paris. In the last few years, however, the Roman Catholic authorities seem to have relaxed their one-hundred-year rule which has often been invoked to deny bone fide researchers access to the archival source materials. I am not sure, however, that this is yet an official policy, but I was permitted in 1968 and again in 1970 to use the archives. It is perhaps important to point out that the archival materials are still jealously guarded. During my research, for example, I was not permitted to examine certain dossiers perceived by the Archivist as “sensitive” and “not proper for public use.” The study that follows is partly based on the materials collected from the archives and partly from other sources, especially from the archives of the Church Missionary Society (CMS) in London.

Igbo historiography: Part II

“…Another important aspect of mission education in Igbo society that is omitted in the book was the early education of Igbo girls and women. Historical studies by Omenka (, ), Ubah (, ), Nwabara (, ), Isichei (, ), Ayandele (, ), and Ekechi (, , ) and non‐historical works such as Okafor (), Kalu (), and Ilogu () have contributed to our understanding of Christian mission activities and their impact on the Igbo and their society.…”

Re/entangling Irish and Nigerian diasporas: Colonial amnesias, decolonial aesthetics and archive-assemblage praxis

“…I have yet to locate O'Shea, and what I did find was a veritable absence of material on Irish involvement in British colonialism which, while unsurprising, spoke volumes. Re/ tracing colonialism in Nigeria, however, immediately brought me to the lengthy history of Irish religious missionization/colonization there (Ekechi, 1972). Because of the duration and extent of Irish religious presence/occupation in the region and the depth of their immersion in local life, this line of inquiry led quickly to the war in Biafra, and the involvement of Irish clergy in the war and famine aid campaign.…”

African Responses to Christian Mission Education

“…Recent studies have confirmed that missionaries disseminated education neither for its own sake nor to enable Africans to challenge colonial rule (Ajayi, 1965;Ayandele, 1966;Ekechi, 1972;Foster, 1965;Heyman, 1972;King, 1971;Wright, 1971). Nor can we make a distinction between the activities of European missionaries and their African proteges.…”