Isabella Carter
Imperialism is a state policy or advocacy of extending power and control over territories and peoples beyond a state's borders. It is often considered morally reprehensible due to its association with the use of power, whether military, economic, or otherwise. Missionary diplomacy, particularly in the context of European colonialism in Africa, serves as an example of imperialism. European missionaries, driven by the belief that it was their duty to spread Christianity, accompanied colonial powers in their invasion and control of African territories. They justified their actions by portraying the natives as savages in need of spiritual and cultural liberation, ignoring or disparaging existing beliefs and customs. This sense of cultural superiority, coupled with the provision of military and technological advantages to colonial powers, made missionary diplomacy a tool for imperialist expansion and domination.
| Characteristics | Values |
|---|---|
| Part of cultural aggression against Native Americans | Racism |
| Paternalism towards the aspirations of African Americans | Discrimination |
| Collaborating with military and economic imperialism | Violence |
| Carrying out religious expansionism | Evangelism |
| Justifying imperialism using Social Darwinism | Pseudo-science |
| Providing an ideological cover for colonial invasion | Propaganda |
| Serving as agents of colonialism | Imperialism |
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What You'll Learn
- Missionaries were seen as ideological shock troops for imperialism, acting as its agent, scribe and moral alibi
- The spread of Christianity was a cause of imperialism, with missionaries believing it was their duty to teach it to less educated and wealthy people
- Social Darwinism was used as a moral justification for imperialism, with missionaries believing they were helping savages
- Missionaries were complicit in the violence of imperialism, bringing weapons and technology that natives stood no chance against
- Missionaries were viewed as arrogant and rapacious imperialists by historians in the 20th century
Missionaries were seen as ideological shock troops for imperialism, acting as its agent, scribe and moral alibi
The relationship between Christianity and colonialism has been a topic of historical interest, with some associating the former with the impacts of the latter. Christianity has been used as a justification for the motives of colonists, with some missionaries believing that the agenda of colonialism was similar to that of Christianity. This is exemplified by Jan H. Boer's description of colonialism as:
> a form of imperialism based on a divine mandate and designed to bring liberation – spiritual, cultural, economic and political – by sharing the blessings of the Christ-inspired civilization of the West with a people suffering under satanic oppression, ignorance and disease, effected by a combination of political, economic and religious forces that cooperate under a regime seeking the benefit of both ruler and ruled.
The above characterization of colonialism by missionaries exemplifies their role as agents of imperialism. Missionaries were seen as the "ideological shock troops for imperialism", acting as the vanguard of colonial invasion, with their zealotry blinding them to the negative consequences of their actions. This view of missionaries as aggressive, arrogant, and rapacious imperialists who imposed Christianity upon defiant natives is a departure from the traditional view of missionaries as godly martyrs.
The role of missionaries as scribes of imperialism can be seen in the way they facilitated the integration of Catholicism into the longstanding beliefs and practices of indigenous peoples. For example, the Spanish weaved Catholicism into Incan religious beliefs by altering the Andean religion to align more with Catholic teachings. The Jesuits, in particular, were known for their success in studying indigenous languages, which helped them gain acceptance among the Iroquois in North America and expand their influence into the Great Lakes region by 1675.
Finally, missionaries provided a moral alibi for imperialism by presenting colonialism as a civilizing mission. This is evident in the belief that colonialism would bring liberation and share the blessings of Christ-inspired civilization with those suffering under satanic oppression, ignorance, and disease. This justification for colonial rule portrayed the colonizers as benevolent actors seeking to benefit both the ruled and themselves.
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The spread of Christianity was a cause of imperialism, with missionaries believing it was their duty to teach it to less educated and wealthy people
The spread of Christianity was a significant factor in imperialism, with missionaries believing it was their duty to teach it to less educated and wealthy people. This belief, commonly referred to as "The White Man's Burden", was derived from Rudyard Kipling's poem, which described the supposed imperative of civilising non-white, "backward" peoples. Missionaries saw themselves as helping those they invaded and controlled, believing the people to be savages with no structured or prosperous way of life. They viewed the locals as weak and felt pity for their 'useless' and 'wrong' rituals and customs. This mindset, known as Social Darwinism, was derived from Darwin's theories of evolution and was used as a social and moral justification for imperialism.
Christianity was a frequent justification for the motives of colonists. For example, Toyin Falola asserts that differing South Asian groups who embraced Christianity were criticised as being "dupes of Western imperialists". In some regions, almost an entire colony's population was forcibly turned away from its traditional belief systems and towards Christianity, which was then used to justify the extermination and enslavement of adherents of other faiths. This evangelisation began with private colonisation, with the Spanish waging wars against those who rejected the king's authority and Christianity. A doctrine was developed that allowed for the conquest of natives if they were deemed uncivilised.
The Catholic Church played a significant role in the spread of Christianity during the Age of Discovery, sending missionaries to convert the Native Americans and other indigenous people in the New World. Similarly, in Africa, missionaries contributed to better healthcare and hygiene, with cleanliness becoming an important marker of being a Christian. They also provided educational facilities, although these were primarily for fellow believers. Through the dissemination of Christian doctrine, European nations sought to educate and reform African culture, with Christianity serving as a major force in the partition and eventual colonisation of the continent.
The role of missionaries in imperialism has been criticised as cultural aggression and paternalism, with charges of cultural imperialism being common. In a missionary memoir, Daniel Kumler Flickinger describes the state of African culture, religion, and society in Ethiopia, justifying the exploitative and coercive tactics used by European nations. However, it is important to note that the impact of missionaries was not solely negative, as they also provided jobs and social roles for women that were denied to them in their home countries.
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Social Darwinism was used as a moral justification for imperialism, with missionaries believing they were helping savages
Social Darwinism, a pseudoscientific theory, emerged in the late 19th century, drawing upon Charles Darwin's theory of natural selection and evolution. Darwin's theory of evolution by natural selection was used to justify certain political, social, and economic views. Social Darwinists believe in the ""survival of the fittest", which suggests that certain people become powerful in society because they are innately better. This theory has been used to justify imperialism, with imperialists believing that they are the "superior race" and have a duty to help the "lesser breeds without the law".
During the age of New Imperialism, Social Darwinism was used as a moral justification for imperialism, with missionaries believing they were helping the "savages". European missionaries, particularly Christians, wanted to spread Christianity and teach it to less educated and wealthy people in Africa. They saw it as their duty to carry out this work, often referred to as "The White Man's Burden", derived from Rudyard Kipling's poem. Missionaries thought they were helping the people they invaded and controlled, believing them to be savages with no structured or prosperous way of life. They saw the locals as weak and felt pity for their rituals and customs, which they deemed useless and wrong.
Social Darwinism was used by imperialists to justify the exploitation and control of native populations. They believed that the strong should see their wealth and power increase, while the weak should see their power decrease. This ideology supported the idea of competition between individuals and groups, with the strong naturally rising to the top of social, political, and economic hierarchies. Any intervention that weakened this hierarchy was argued to undermine the natural order.
The impact of Social Darwinism on imperialism was significant, shaping the attitudes and actions of missionaries and other imperialists towards native populations. They believed that they were superior and had a duty to civilize and Christianize the so-called savages. This led to the destruction of native cultures, the imposition of foreign religions, and the exploitation of resources. The justification provided by Social Darwinism contributed to the violence and death caused by imperialism, as well as the ignorance displayed towards local beliefs and customs.
While Social Darwinism provided a moral justification for imperialism, it is important to recognize that it has been discredited as a theoretical framework by scientists. Additionally, it is worth noting that Darwin himself did not promote Social Darwinism and may have opposed many of the claims made by Social Darwinists.
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Missionaries were complicit in the violence of imperialism, bringing weapons and technology that natives stood no chance against
Missionaries have been viewed as "ideological shock troops for colonial invasion whose zealotry blinded them", and as agents, scribes, and moral alibis of colonialism. They have been accused of cultural imperialism, paternalism, and being in cahoots with military and economic imperialism.
In the case of the Native Americans, the Spanish military was a formidable force with advanced technology and weapons, including horses, writing, pistols, muskets, swords, and lances. They also had larger ships and stronger fortresses, known as presidios. While the Spanish soldiers were fewer in number, they could instill fear in the Native Americans, who had never encountered a group as well-organized and powerful. The Spanish invited the Native Americans to be allies and join Spanish society, and some Native Americans entered the California missions for protection, access to stable food sources, and attraction to Spanish culture and religion. However, there were also times when Native Americans were forced to return to the missions after leaving, and they had to work extremely hard to support both their mission communities and the presidios. Revolts by the Native Americans against the soldiers sent to bring them back became more frequent in the early 19th century, with one of the most famous revolts led by Estanislao, an Indian from Mission San José, who fought against the troops of General Mariano G. Vallejo.
Similarly, in Africa, European missionaries, driven by Social Darwinism and a sense of duty to spread Christianity, viewed the natives as savages with no structured or prosperous way of life. They believed they were helping these "less educated and wealthy people" by bringing them the benefits of Christ-inspired Western civilization. This notion, commonly referred to as "The White Man's Burden", was derived from Rudyard Kipling's poem. The missionaries brought superior technology and weapons, such as horses and Maxim machine guns, that the natives stood no chance against. While they believed they were doing a favor to the world, they caused destruction, violence, and death, showing ignorance and disrespect for the natives' beliefs and religions.
In recent times, John Allen Chau, a 26-year-old American evangelical Christian missionary, made contact with the North Sentinelese, one of the last remaining "uncontacted" tribes in the world. Chau, encouraged and sponsored by missionary organizations, believed he was on a mission from God to convert the tribe. However, the Sentinelese have a history of defending their remote island aggressively and have killed outsiders who approached. Chau met a similar fate when he was killed during his second attempt to reach the community.
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Missionaries were viewed as arrogant and rapacious imperialists by historians in the 20th century
The role of missionaries in the colonial era has been a topic of debate among historians. By the time the colonial era drew to a close in the second half of the 20th century, missionaries were viewed critically, with historians taking a jaundiced look at their activities and interpreting them as agents of imperialism.
The spread of Christianity was synonymous with European exploration and expansion, and missionaries acted as the religious arms of the imperialist powers of Europe. They were seen as "ideological shock troops for colonial invasion whose zealotry blinded them", and their religious expansionism was considered a form of cultural aggression against native peoples. This perspective is supported by the fact that missionaries often accompanied military conquests, bringing superior technology and weaponry that gave colonial powers an advantage over native populations.
The paternalistic attitude of missionaries, who viewed native customs and rituals as 'useless' and 'wrong', further fueled the perception of arrogance and cultural imperialism. They believed it was their duty to civilize and save the "savages", a term used by both missionaries and St. Paul, who is considered the paradigm of Christian missionaries. This sense of duty is reflected in Rudyard Kipling's poem "The White Man's Burden".
However, some argue against this negative portrayal, asserting that missionaries were motivated by love and a sincere desire to share what they believed to be true and important. Additionally, it is acknowledged that missionaries provided crucial social services such as modern education and healthcare, particularly to women in male-dominated societies.
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Frequently asked questions
Imperialism is the state policy, practice, or advocacy of extending power and dominion, especially by direct territorial acquisition or by gaining political and economic control of other territories and peoples.
Missionaries were seen as "ideological shock troops for colonial invasion whose zealotry blinded them", and as agents, scribes, and moral alibis of colonialism. They were believed to have used religion, specifically Christianity, as a justification for imperialism, seeing it as their duty to spread their religion to people they deemed less educated and wealthy.
While missionaries were initially viewed as godly martyrs, by the middle of the twentieth century, with the rise of civil rights movements, anti-colonialism, and growing secularization, they came to be seen as arrogant and rapacious imperialists.
