The history of Christianity in Igboland dates back to 1841 when three missionaries arrived in Abọ, now part of Delta State, to preach to Obi Ọsaị and his community and discuss establishing a mission station. However, the formal introduction of Christianity to the Igbo people began in Ọnịcha, present-day Anambra State, in July 1857. Rev. Samuel Ajayi Crowther and Mr. John Christopher Taylor, part of the 1857 Niger Expedition led by Dr. William Balfour Baikie, played a pivotal role in this development.
Dr. Baikie’s presence was so significant that the Igbo people began referring to Europeans as “Bekee,” a corruption of his name, in reference to “onye ọcha” (white man). This term became synonymous with anything European and continues to denote foreign or superior items in Igbo dialects.
In a letter dated February 29, 1860, Dr. Baikie mentioned that the local chiefs viewed him almost as a mythical figure due to the infrequent personal interactions and the stories they heard about him. This perception contributed to the term “Bekee” becoming a catch-all for European influences.
The CMS mission in Ọnịcha was crucial in establishing Christianity in Igboland, remaining the primary Christian institution in the region for most of the mid-19th century before other sects arrived. As a result, Ọnịcha is often considered the birthplace of Christianity in Igbo culture, with “Ụka” being the Igbo term for this foreign religion.
Today, terms like Ụka CMS, Ụka Katọlik, Ụka Methodist, and Ụka Cele/Ụka Sabbath all refer to various Christian denominations. Initially, the term “Ụka” was not used to describe Christianity but was introduced as “Ízù Ụ́kà” (the week of conversation) to refer to the 7-day Christian week, contrasting with the traditional 4-day Igbo week, “Ízù Ahịa,” which is based on market days.
The term “Mbọsị Ụ́kà” specifically refers to Sunday, the primary day for Christian worship, not “Ụka” itself. Early Christian practices involved significant dialogue, translated as “ikparita Ụka,” which led to the adoption of “Ụlọ Ụ́kà” (house of conversation) for churches.
In his classic novel, Things Fall Apart, Chinua Achebe explores the complexities of Christian conversion in Igbo society, illustrating the tensions and misunderstandings between traditional beliefs and Christianity. The narrative highlights that conversion was less about rational dialogue and more about assertive proselytizing.
Scholars have speculated on why “Ụka” came to represent Christianity:
1. Conversation or Dialogue: This theory suggests that “Ụka” originated from the Christian practice of dialogue. However, early Igbo dialects in Ọnịcha did not use “Ụka” in this context, preferring terms like “Ịkpa Nkata.”
2. Troublesome Converts: This theory posits that “Ụka” referred to the early Christian converts, perceived as troublesome. However, this does not align with historical records of early conflicts, which emerged later.
3.Doubt and Disbelief: Some suggest “Ụka” referred to the doubts expressed by early missionaries. Yet, the historical evidence shows that Ọnịcha used different terms for doubt.
4.Revelation: This theory links “Ụka” to the Igbo verb “kà,” meaning “to reveal,” reflecting missionaries’ emphasis on revealing new religious concepts. Despite this, there is no concrete evidence that this term was used in the 19th century for this purpose.
Despite these theories, historical evidence indicates that the term “Ụka” was not used in Ọnịcha or its surrounding areas in the 19th century to describe Christianity or its activities. The term’s usage in Imo/Abia/Rivers areas, where it means “conversation,” supports the idea that “Ụka” may have evolved differently in various regions.
In conclusion, while “Ụka” has become synonymous with Christianity in Igbo language, its origins are complex and rooted in historical interactions and interpretations. The use of “Ụka” for Christianity highlights the significant impact of missionary activities on Igbo culture and language. Understanding this history requires careful consideration of linguistic, cultural, and historical contexts to avoid misinforming future generations about the rich legacy of Igbo-Christian interactions.
