“Until the lions have their own historians, the history of hunting will always glorify the hunter. » This great proverb was a favorite of the influential author, author of Things Fall Apart, Chinua Achebe. Achebe realized the value of storytelling. As a writer, the history of hunting must be recorded, not only to glorify the hunter, but also to reflect his agony and the bravery of the lions. It is perhaps from this proverb that Achebe took inspiration for his novel Things Fall Apart. Achebe became a lion historian with his first novel, which tells a story of parody and loss, which shows the devastating effects of colonialism on a Nigerian village. Many say that Achebe wrote this novel in response to Joseph Conrad's Heart of Darkness. Conrad's novel follows a white man and his journey through Africa. Both novels center on ideas as old as time: colonialism and imperialism. These two ideas appear to be the causes of a chain of events that led to racism and discrimination in colonized countries. Using Achebe's Things Fall Apart, Conrad's Heart of Darkness, and modern and historical examples of cultural takeover, the harmful effects of colonialism and imperialism will be uncovered throughout this essay. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get an original essay Along with the resources, wealth, and power that Western cultures exploited from other countries, the idea of ​​a white savior complex stemmed from the intense period of colonialism. Although this should not be blatantly emphasized, both novels express this idea through their plots. In Things Fall Apart, white colonizers abruptly interrupt the Nigerian culture of Okonkwo and his family. The colonizers impose their own culture and Christianity on the Okonkwo community. This is disguised under the idea of ​​missionary work, when in reality it is the truest form of colonization. From a young age we are taught that the West is the hero of the world, fighting oppression and bringing democratization to every state, but in reality there is a white savior complex developing. Western countries believe they are helping developing countries, but there is an underlying selfish goal. In both novels this is shown. The colonizers have the same attitudes of civilization of the savages. If there is real help to be provided, then Westerners must distance themselves from ethnocentric beliefs. There is a fine line between trying to help a foreign community and imposing one's own culture on another society. These themes from the novels are also present in real life. For example, one of the most notable periods of racial formation in the United States would have to be the early periods of colonization of the United States. Native Americans, African Americans, and Mexican Americans were all victims of racial strife during this era (Fitzgerald). During this period, these groups were forced to leave their homes and voluntarily surrender to the white man who felt it was his duty to bring civilization to these “inferior races.” Many times these groups were killed for resisting and if they were not killed they were treated very differently because they were seen as uncivilized savages. Because of their racial inferiority, these marginalized groups were enslaved and largely exploited by whites. This operation hasled to years of discrimination and left very little room for these marginalized groups to thrive in a pressing society that never considered them equal. Today we still see the reflection of this attitude. Often, radicalized groups like undocumented immigrants are exploited, forced to work arduous hours for minimal pay, similar to the system of slavery that black people faced. Additionally, attitudes of white superiority are still reflected in today's society, for example the idea of ​​white privilege. If there was not a sense of white superiority in today's society, the argument for the existence of white privilege would not be valid, but it is. White privilege is prominent in our society today and it serves as evidence against this idea of ​​colorblindness. Some researchers claim that we live in a colorblind society, but this is simply not true. The very existence of white privilege in our society is an indication that we are not a colorblind society. In order to avoid situations like those included in Heart of Darkness and Things Fall Apart, cultural relativism must be used in approaching foreign cultures. To illustrate a modern example, Rachelle Cassman wrote an article on female genital cutting (FGC). In her article, she presents various arguments defending and opposing excision. The main point that Cassman is trying to make is that if we are to take a stand on eradicating practices such as female genital cutting, we must do so with a cultural relativist approach, otherwise we will not succeed. FGC remains a widespread practice and is part of many cultures around the world. Her practice mandates a variety of questions on issues of human rights, health and gender discrimination. Although these are pressing issues, Cassman emphasizes the need to understand female genital cutting in the cultural, religious, and ethnic contexts in which it is practiced. By analyzing the particular issue of female circumcision, the reader gains new insight into the importance of fully understanding the culture of a community instead of simply making assumptions about a culture that is not our own. In his article, Cassman explains the importance of EGF in different cultures. FGC is a practice deeply rooted in honor, sexuality, religion and tradition. This is linked to socio-economic status and affects a woman's overall acceptance in her own community. For many mothers, female circumcision is crucial to their daughters' marriageability and economic futures (Cassman 135). In fact, there are various factors surrounding the practice of female circumcision, many of which are unknown to Western feminists. This is one of the main reasons why Western opponents fail to eradicate practices such as female genital mutilation. They mainly focus on the human rights violations and health problems caused by female genital cutting, ignoring the cultural context and appearing essentially arrogant in the eyes of indigenous people. However, women who have undergone FGC have been shown to be more likely to contract HIV, have painful periods, urinary retention, painful intercourse, and fatal pregnancies; the way Western opponents frame their arguments can often leave natives feeling judged (Cassman 137). They perceive Western opponents as condescending; and they feel like they are only trying to impose their own Western culture on them (Cassman 140). This is where the reader learns the importance of cultural relativism. You must not believethat certain cultural practices are “bad” simply because our culture does not accept them. If so, it confirms the belief that one culture is superior to all others. It is crucial that all cultures are considered equal. A community cannot be helped if it believes itself to be oppressed. We must show them that we understand the cultural importance of their traditions and practices. Cassman provides examples of where and how FGC has been successfully eradicated and explains why, in some cases, it has not been successfully stopped. In Egypt, the initial ban on FGC was overturned and reinstated only after educational programs were put in place to educate the public about the religious myths surrounding FGC (Cassman 150). In Senegal, the implementation of Tostan, an educational program, led women and men in the community to trigger a new wave of intolerance against excision. The main point Cassman makes is the importance of implementing education. Cassman argues that attempting to eradicate FGM based solely on human rights laws is ineffective. She writes “culture can change the law, but the law will not change culture” (Cassman 145). The main point of this argument is that if FGC is not fully understood and a balance is not found between "cultural integrity and international human rights", FGC will continue to be practiced and perpetuated. By implementing educational programs, the community learns about the harmful effects of FGC and the myths surrounding FGC. Of course, this education must be very specific to the community. It must be approved by local leaders and by the population themselves. This is not only true in the case of EGF, but in all cases. When addressing a particular cultural practice under debate, it is important to take an educational perspective rather than condemning and emphasizing the illegality of the practices. The second point Cassman makes is that these educational programs must be implemented by the local community. She writes: “It is crucial that African women are empowered by African women so that trust and credibility are established and the message is respected. » This reflects the idea that indigenous people are often skeptical of the intentions of Western feminists and humanitarians. These communities will not respond well to condemnation of their practices and so it is best that they are addressed by their own communities and not by outsiders who believe they have all the answers and solutions. It is crucial to analyze cultural practices in the context of that particular culture and be careful not to let your cultural biases affect your judgment. In Things Fall Apart, the idea of ​​cultural relativism is completely ignored. Igbo culture was completely taken over by European colonizers. Using the guise of religion, Europeans gradually enticed more members of their culture to convert. Eventually the culture dissipates and resembles the culture of a European city. In Things Fall Apart, the reader sees the culture collapse through Okonkwo's eyes. His reluctance to accept European culture may seem unprogressive to white readers. As he tried to stay true to Igbo culture, his flaws became more pronounced, as he mishandled his disapproval and resistance, leading to his demise. Some may view Okonkwo as stubborn and unwilling to change, but as Cassman argued, when a foreign culture is suddenly imposed on the natives, there is little. 24.2 (1983): 2-20.