Why Are African Nations Susceptible to Foreign Domination?

It was early 20th century: The question weighed heavily on Girona’s mind as the steamship from Europe approached the West African coast. After weeks of travel, passengers were excited as the small boat taking them to the shore pulled to the side. Girona was on a mission to Dahomey to find why the African Continent is so susceptible to foreign domination. He thought about the kingdoms on the African Continent: The first Kingdom of Kush, in the Sudan plains where the ancient Babylonians settled after God Almighty dispersed them from the Tower of Babel.1 The Nubians, as they were later called, were scattered again by constant conflicts and wars to form the different nations found on the African Continent (see Slide). Wherever they migrated to since ancient Babylon, they took their polytheistic gods.2

The Portuguese arrived West Africa first in 1418AD. The British, Dutch, French, and Germans followed: And the scramble for Africa began, like a pack of hyenas tearing their helpless prey to pieces. Passengers were climbing out of the small boat, and walking on the platform towards the custom office. Passport stamped, Girona hoisted his backpack and walked out into the arrival area. “Welcome to Dahomey,” Girona heard the warm greeting and turned. It was his friend, Cyril Akakpo. After college graduation in Europe, Cyril returned to help rebuild his country after the French declared it a Protectorate of France in 1895AD.

Few days later, the friends travelled to Abomey, capital of Dahomey, then. At the local market, Girona was startled by the array of things on display for sale: Skulls and skins were neatly stacked on wooden slabs like cards. Images of the gods, statues and insignias of kings and heroes, metallic weapons of war, household tools and utensils, musical instruments, cosmetics and trinkets, and replicas of royal thrones. Then there were the many charms for everything from birth to death! Girona pointed, “What is this charm for?” Akakpo interpreted the reply, “With this one, no weapon of war will be able to harm you. With this here: Call three times, the name of any woman you like, and she is yours.” Everyone laughed. But Girona wondered why the charms did not save the Dahomeyans from the French! One thunder strike from any of these many idol gods the people trust, could have routed the French: Like the Roman soldiers were routed by Asterix the Gaul after drinking the magic portion.3 But alas, the French are masters of Dahomey!

The Friends visited the royal palaces of Abomey, then the temples built in animal forms: The Chameleon symbolizing magical powers to protect, and the Leopard symbolizing royal traditions! On palaces and temples were artistic and magical images and exploits of the gods, and of kings. Each symbol tells own story about ancestral traditions shaping human character society plays like music the children must dance to: Stories of royal dynasties, with punishment of death on disloyal subjects: Stories of commerce: And Stories of greed and brutal wars for wealth and advantage. Symbols are good if they tell stories of peace, development, freedom, and of God in heaven. But alas, like a conspiracy of the gods of the ancestors, the stories are regularly of conflict, wars, and slavery. No knowledge of God Almighty, except for the name some call Him!

Like a thermometer measures temperature, so traditional African symbols measure the deceit of the gods. Firstly, traditional symbols charm indigenes with a sense of security and conquest, while the reality is of brutal wars and underdevelopment. Secondly, like taking hard drugs to dull pains, these symbols tell traditional folklores that dull the African mind from linking their ‘proud heritage’ to the history of colonization the children suffer. Thirdly, the symbols depict gods and goddesses of everything, like fertility, wisdom, good, love, morality, industry, healing, and protection. Yet, these are the very things Africans historically lack, as kingdoms rise and fall! To lure away from the Holy God from whom these things come, while branding the people, seems to be the goal of shrewd demon gods.4

Since noon that day, Girona and Cyril watched the palace courts judge different cases from around the kingdom. They watched the king give new laws, appointments, and rewards to worthy officials and commoners. They walked with the throng of indigenes at the big exhibition taking place just outside the royal palace: And watched king’s procession parading his wealth and exploits as subjects bowed regularly in royal salutation. Evening soon came, and the ceremonies and vodun rituals were in progress. Wrappers tied around the waist, indigenes with shiny bodies rubbed with palm oil, gyrated barefoot to the rhythm of the charming drums. Some dancers were already beginning to connect with the gods.  Girona became uncomfortable.

Soon, the chief priest stepped forward, and someone presented the goat sacrifice to the gods. Whether by beheading, or by other method of sacrifice, it was up to the chief priest to decide. As if every movement he made was meant to instill fear, the chief priest suddenly picked up the goat by its head and teeth. In swift motion, he lifted the animal above his shoulder and slammed it hard and repeatedly on the hard earth! Girona understood that whether animal or human, the method of sacrifice was the same. There is one sacrifice to appease the gods, and another to go serve departed kings in the world beyond. Another symbolizes power of hunting and reputation as mighty warriors, and another to usher new entrants into the vodun religion. Stunned by these annual ceremonies to strange idol gods, Girona was beginning to look towards the exit. Concerned for his friend, Cyril whispered, “We cannot leave like that. I must find an excuse first.” At that moment, a woman symbolizing a spirit of the ancestors enters and lies down beside the dead or dying goat. According to tradition, the spirit woman would whisper into the ears of the dead or dying animal (or human): Thanking it for being the sacrifice to appease the gods! By this time, many adherents were gyrating madly under pure possession by ‘spirits’ they have connected with. Sorcery, witchcraft, orgies, and all manner of defiling spirits filled the air.5 Even Cyril the educated Dahomeyan was shocked. He jumped to his feet, reaching into his sack for manilas and cowries. Before French francs came, the Dahomeyans traded with a currency called manillas until mid-20th century. Cowrie shells were still used for petty trade. Under pretext of spraying money, the friends headed for the exit: Manillas for the chief priest and elders, and cowrie shells for everybody else.

Girona later described the chief priest as half human and half animal, because of the barbarity of the sacrifices he conducted. He wrote, “We were in another world. It is a religion that is hard to watch. That night, we had a hard time sleeping.”6 Little wonder that, on the day in 1985AD the French army planted their flag in the palace of deposed king Béhazin: Banning all rituals and sacrifices to the gods, no indigene protested. The people cheered and gave gifts to the colonizers.7 The gods of the ancestors have had their time reigning since ancient Babylon. It is time for the Anointed of God in heaven to reign. Africans became weak because of the unrighteous ethnic traditions the ancestors handed down as culture.8 It is at this historical root that reforms must take place, for the African Continent to transit from a history of colonization to a future of freedom God speaks for all. As Christ the King of kings announced, standing on the Continent of Africa, “It is time to build this part of My Father’s house.” Let all Africans say, “Your will be done, Lord God Almighty.”

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References:

1Genesis 11:1-9; 2Igbinnosa I. 2020. Rebuilding historical ruins. God and Man, the Partnership that Works. Scripture International, Abuja. 669p. 3Psalm 96:5; (https://en.wikipedia.org/wiki/Asterix_the_Gaul_(film). 4Hosea 4:6, Jeremiah 5:4. 5Leviticus 21:11; 2nd Corinthians 7:2; 6https://africanlanders.com/en/benin-en/benin-abomey-one-of-the-most-important-historical-cities-in-west-africa/.  7https://www.servicehistorique.sga.defense.gouv.fr/en/thematic-topics/conquest-dahomey-1890-1894. 8Proverbs 14:34; Psalm 81:13-16