The Impact Of The Church On The Growth Of Textile Industry In
Nigeria
G. O. Diogu
Olive Adaobi Iweka
Abstract
Most institutions of the Nigerian society have used textile in
various ways both as instrument of growth as well as a means of
visual communication. A link between the industry that is charged
with the responsibility of production of textiles and the church
which is one of the institutions that consume large quantity of
textiles has been established. In this paper, we examine the impact
of the church as a religious institution on the growth and
development of the textile industry. The study reveals that the
church through its organs and uniform organizations has continued to
patronize the industry and this has contributed to the apparent
stability the industry had experienced in the past few years. The
problem of gradual collapse of the textile industry and its
implications on the sustainability of the uniform organizations
within the church was observed. Intervention measures were suggested
and recommendations were made in the study.
Introduction
The impact of Christian church was felt in Nigeria as far back as
the early 19th century. Adeware (1991) notes that the foreign
organizations that were involved in the establishment of the church
at the early period were the Methodist mission, the Church
Missionary Society (CMS), the Roman Catholic mission, the
Presbyterian mission and the Baptist mission, among others. As these
churches had strong holds in different parts of the country, Schools
were established and used as powerful agents for social, economic
and territorial control.
Olaniyan (2001) observes that when the Anglican, Methodist,
Catholic and Baptist Missionaries brought Christianity to Nigeria in
the 19th Century, their doctrine was directed to a total
observance of Christianity as a religion. He notes particularly that
“all music that was not spiritually uplifting was discouraged or
completely banned”. Therefore, converts were not allowed to play any
indigenous musical instruments or perform music activity that
derived from indigenous musical knowledge. Instead, Christian hymns
were preferred. The above observation did not concern only musical
art. The manner of dressing of the people was also put to constant
check, particularly in the church and school systems. This was one
of the reasons the missionaries provided textile materials for the
converts, particularly, the ones that should be worn to the school
and the church.
The twentieth century also witnessed a new Pentecostal
revival among the churches in Nigeria with the result that numerous
Pentecostal Churches were established in most parts of Nigeria.
Examples of these Pentecostal Churches are the Assembles of God
Church, Prevailing Word Assembly, Divine Grace Church, Messiah In
The New Ministry, Christ’s Embassy, Later Rain Assembly, House On
The Rock, Amazing Love Church, Deeper Christian Life Bible Church,
The Watchman, The Redeemed Christian Church, Dominion City and The
Winner’s Chapel, to mention but a few.
Establishment of
schools and churches at different locations in Nigeria, particularly
in the Southern region served as effective means of social, economic
and religious transformations. By this means, the missionaries were
able to teach the people the art of reading, writing and to some
extent numeracy. As for the good intentions of the Christian
missions which were, admittedly, part of the rhetoric of
colonization, the major outcome was that commercial and economic
interests of the colonial administrators received unprecedented
boom. This paper, therefore, examines the role of the Christian
church in Nigeria and how it has affected the growth and development
of the textile industry.
The methodology applied in this study was the descriptive
survey. Primary and secondary data were used for the study. The
primary datum was collected by the means of oral interview from
management staff of some of the textile industries, such as the
General cotton Mills, Onitsha, (before its closure a few months ago)
and The United Nigeria textile Limited. Women leaders from Christian
associations were also interviewed. Secondary datum came from
newspapers, magazines, brochures and church bulletins that were
relevant to this study.
Instrumentalist View of Textiles to the Growth of the Church
Before the introduction of Christian religion in Nigeria, the
traditional society had organized institutions. Nwanunobi (1992,10)
notes that the institutions of the society, particularly in Nigeria,
usually falls into seven groups, namely, the family and kingship
institutions, political institutions, economic institutions, legal
institutions, educational institutions and religious institutions.
Each of the institutions stated above performs special or combined
roles. The family and kingship institutions are those regulating
relationships by blood and marriage. The political institutions
regulate the exercise of power and government. Economic institutions
regulate the production and distribution of goods. Legal
institutions deal with the dispensation of justice and social
control. Educational institutions deal with norms of socialization
and education and Religious institutions deal with religious
beliefs, morals and rites.
These
traditional institutions have in one way or another used textile
material, as instruments of visual communication, individual and
group identity, and expression of the peoples’ cultures. Onyeneke
(1993, 23), an authority on the study of African Traditional
Institutions and the Christian Church, observed that “culture is the
way the people of that society have been sustained within their
particular territory”. The societal culture of any territory has a
positive value as the distinctive way of living that has sustained
the people in their society. It is this instrumentalist function of
textiles that strengthened the belief of the early Christian
missionaries in the use of textile materials as strong weapon used
for conversion of the people from paganism to Christianity.
The missionaries knew that the society has strong social and
cultural organizations or structures, and retention of cultural
heritage is one of the means used by the people to fight colonial
oppression and domination. The British colonial government for
example, in its policy of indirect rule, permitted the functioning
of native institutions and social organization so long as they did
not offend colonial law and the norms of modern world civilization.
Textile materials were considered as items that have positive value
and as a result, its production and distribution was highly
encouraged because its production and use did not offend the
colonial laws and norms.
The attitude of the colonial masters to the dress habits of
the people apparently affected the peoples’ way of dressing to
school, the church and at home. With regard to the dressing to
church, Onyeneke (1993) observed that “in the church, on the other
hand, the impression seemed to have been created that the native
African society has got to be totally changed in its way of life,
for members to become Christians” Therefore, part of the process
needed to promote the adaptation of Christian norms was the
adaptation of the clothing culture of the colonial masters. For
example, scanty dressing at home, school and the church was
discouraged. This was the origin of success of the Christian
missions in converting the people to Christianity. One of the very
necessary European products that had very high value was textile
materials. Textile was used as instrument to motivate the indigenous
African chiefs at the early period of slavery.
During the colonial
period, Christian missions used textiles as gifts to converts and
also as instrument of group identity. Wearing of uniform among the
Christian groups was seen not only as a means of making the members
spiritually focused, it was also believed that it provided
transformational victory. Cloth is one of the cultural elements
which had very high value in African cultures because of its
expressive, symbolic and iconographic information. Thus, cloth in
the form of uniform was viewed as expressive symbol which had
transformational power force. It is a religious symbol or instrument
that can create a link between the individual, his society and his
Christian belief.
Adaptation Of Local Textile
Materials By The Church
Adaptation, in this context, means the use of textile
material by the Church as sustainable means of identification and
propagation of the Christian faith. In the early Christian church,
textile was one of the significant features of the church.
Distribution of special cloth or uniforms to the early converts
served as a means of attracting more people to the church and
sustaining their interest in the new religion. It was used not only
as a means of identifying the Christian group, but also as a means
of communication about the Christian culture, which consist of the
collection of rules and norms, that govern ways of doing things
usually considered important in the church and society. Onyeneke as
earlier cited notes that “there are regulated expectations and norms
that usually govern behavior concerning the needs and life of the
church and society, and each of these rules exerts in the members
some compelling force, a motivational commitment to their
observance” These were the purposes clothing materials were expected
to achieve. For example, in the church, different arms or segments
were created and they are usually identified by the types of cloth
they wear. These are the clergy, Choir, Girl-Guild, Boys’ Scout,
Boys’ Brigade, Knights, Mass-servers, Lay-readers, Pastor’s wardens,
Ushers and Women’s Guild, among others. Each group in the church
wears its official dress or uniform during the church service.
Obedience to these rules and regulations are mandatory in order to
maintain discipline in the church. Also, Altar tables, Pulpits,
Lectern and quilted cloth screens have become regular features in
the church.
One may be desirous to know the origin of these clothing
materials. The questions that may arise in the mind are: Who makes
these cloths? Are the cloths imported or manufactured locally?
What impact has uniform made to the growth of the Church and
development of the Nigerian textile industry?
At the beginning of
the colonial period, the colonial masters brought clothing materials
as gifts to chiefs and kings in the locality. Most often, clothing
materials were battered with slaves. At the end of the slave trade,
the missionaries continued to use textile materials as gifts items
to local chiefs and community heads. Its use as uniforms in the
church and schools encouraged the mass importation of textiles from
Europe in the early 19th century. This provided good economic
support/ transformation to the colonial government. Walter Rodney
(1972, 26) in his book, titled “How Europe Underdeveloped Africa”
described this economic relationship as “Relationships of
exploitation” This is because the price of manufactured and imported
goods is set by the colonial government. Therefore, Rodney argues
that the whole import/export relationship between Africa and its
trading partners is one of unequal exchange and of exploitation.
However, with the
granting of independence to Nigeria in 1960, establishment of
textile industries in Nigeria was given accelerated attention and
this was sustained until the mid nineteen eighties. Although the
foreign ownership of these textile industries is still present, its
establishment in Nigeria accelerated the development and growth of
textile, and its related industries. Tolagbe and Burnip’s (1987)
findings from a research they conducted showed that the textile
industry in Nigeria has provided for the basic clothing needs of the
people in various ways and that the growth of indigenous textile
industries in Nigeria in the 1980’s placed the country third largest
in Africa. Although, the quantity of fabrics produced by the textile
industry in Nigeria has not exceeded 55% of local demands, the
impact the industry had made so far in the society is great. The
church has completely relied on the Nigerian local textile industry
for provision of special/ unique designs for various arms of the
church both for casual and special ceremonies.
The Nigerian Textile Industry
Before the colonial government came to Nigeria, indigenes
produced fabrics on local looms. Although the quantity of fabric
that was produced from the local looms was not large to satisfy the
clothing need of the society, it made a great impact to the lives of
the people. Investment by foreign entrepreneurs brought to Nigeria
sophisticated mechanized textile machines that engaged in mass
production of textiles, which apparently, made the textile industry
of Nigeria in the opinion of Audu (2003) the “second biggest in
Africa, second only to Egypt’s and ahead of South Africa. However,
it has been established that the output of the sector has never
exceeded 55 percent of annual domestic consumption, allowing for a
thriving trade in imported textiles (Tolagbe & Burnip, 1987).
Some of the most important textile industries in Nigeria
which were involved in the design and mass production of fabrics for
the use of the church and schools are the Specomill, Ikeja, Lagos;
Northern Nigerian Textile Ltd; the United Nigeria Textile Mill Ltd;
General Cotton Mills, Onitsha, Nichemtex Ltd, Ikorodu, Lagos;
Afprint Nigeria ltd; Gaskya Textile Ltd and Asaba Textile mills Ltd,
among many others. The
Church obviously, has made extensive impact on the growth of textile
industry in Nigeria because it has been the major patron of the
industry through its schools and administrative organs. The local
textile industries received regularly commissions to produce special
designs for use in the schools and the church. The most common
costumes which are used in the church for the priest and clergy
include the miter, the red and white cassocks; white surplice and
assorted colours of hoods and cape. Large quantity of school
uniforms are commissioned regularly for production by the textile
industry for primary and secondary schools. Also very large quantity
of cloths which are used as special uniform for various groups in
the church particularly, women groups are regularly produced in the
local cottage industry and modern textile mills.
For example,
the Anglican Priests and the Methodist Priests dress in the Cassock,
white Surplice, Stole and white Clerical Collar.
The Roman Catholic Church Deacon and the Anglican Church Deacon
officiate in the Stole over the white Cassock. Sometimes they wear
their Chasuble over the white Cassock.
The altar is a unique section of the church that is given special
attention in decoration. Altar tables decorated with symbolic and
iconic table cloth are constant features. Chalice cover also
regarded as chalice burse and veil made of special cloth are
provided. Symbolic designs on these special cloths are produced by
artists for the industry. However, the church that commissions the
design is involved in determining the motifs and patterns that will
appear on the fabric.
Different kinds of chasuble are worn at special occasions;
the red Chasuble is worn by the Roman Catholic Reverend Fathers and
Anglican Church Priests on days of service of the life of martyred
men like Peter, Luke, Paul and Stephen. They officiate in white and
green Chasubles during celebrations like weddings and ordinations of
priests. They officiate in purple Chasuble at funerals, during lent
season and at Easter. The blue and green Chasubles are multi-
purpose dress that can be worn when there is no special event in the
church.
The Chasubles have various colours; red, white, green, purple
and blue. All over the world and particularly in Nigeria, different
designs of uniforms are made for choristers of different churches.
Some dress in the traditional Cassock with Surplice worn over it
while some dress in suit. Some also dress in hoods worn over their
personal garments. This depends on the norms of the church. At an
interview held on the 2nd of May 2008, the respondent Mr Theophilus
Agbo, a designer of clergy uniforms explained that Altar boys and
girls officiate in the Roman Catholic Church. They are also called
Mass Servers. The altar boys and girls usually wear white fabric.
Another group that wears special uniform is the Knights. The Knights
are “soldiers” of the church who defend the faith of the church. In
times of need in the church they come to aid the church morally and
financially. The knights of the Roman Catholic and the Anglican
churches usually wear unique uniforms to mark special ceremonies in
the church. It is also becoming most fashionable for the knights to
wear other kinds of special cloths during their general social
meetings and funeral meetings of deceased members.Demand of these
special fabrics by the Knights, which is expected to cost millions
of naira for Nigerian users in particular, has contributed a lot to
sustain the growth of the textile industry in Nigeria.
The mission schools are
important users of school uniform. Students of mission schools in
Nigeria usually go to school dressed in uniforms and these are
produced by the local textile industries. Although some of these
uniforms can be bought from Europe, most of the fabrics meant for
use by the pupils and students in mission schools are locally
produced and sewn in Nigeria by Nigerian tailors.
The ministries of women are another group in the church that
has made impact on the textile industry. The women organizations in
the churches are noted for being identified in uniforms. These
ministries include the Mothers’ Union, Catholic Women’s Organization
(C.W.O), Women’s Fellowship, Ladies Fellowship, and Women’s Guild.
These women ministries are apparently, turning into a world wide
Christian social movement. The major aims for establishing these
ministries are to strengthen and preserve marriage and family norms
and values through Christian principles, and also to help the
society at large when the need arises. The Nigerian chapter of these
organizations identify themselves in their different uniforms.
For example, the Catholic Women Organization (C.W.O) is the
ministry of women in the Roman Catholic Church. It was formerly
called Christian Mothers Association. Every baptized Roman Catholic
woman is qualified to be a member whether married or not married.
Those who are not married must have reached the age 40 years before
they can become members of C.W.O. The organization usually organizes
interviews for women that want to become members of C.W.O. How
active a person is in the church is one major factor for
consideration.
At an interview held on the 12th of June 2008, in
her office, Dr (Mrs) Nwozuzu observed that they officiate in
uniforms. Formerly, they had one uniform in Nigeria, but today,
different dioceses have their special uniforms peculiar to them.
There is also a national uniform for all the associations within the
church group. The national uniform has the background fabric in
white and blue colours. It has the logo “C.W.O. Nigeria” printed on
it in red and blue colours. It has a lantern as motif signifying
light as shown on plate 1
Plate 1: National
Uniform of C.W.O, Nigerian Chapter
Designed in three colours; Blue, yellow, purple on white
background.
The Catholic Women Organization (C.W.O) uniform for Nsukka
diocese has the background fabric in blue and white colours. Its
motifs are stars designed in white colour and arranged in all-over
repeat pattern. The picture of Mary carrying the baby Jesus is
printed on it, with the messages such as ‘Mother Pray for Us’;
‘Faith, Love and Unity’ (plates 2 and 3)
Plate 2: Sample of the uniform of C.W.O. Nsukka Diocese.
Designed in two colours; Blue, purple on white back ground.
Plate 3: C.W.O members, dressed in their uniform.
The colours of these uniforms are symbolic. The blue represents
love, the white stands for purity, while the green represents life.
They dress in the uniforms to mark special events such as Mothers’
Day, funeral of dead member, consecration of Bishops and at
ordination of priest. Because of the large number of women that use
the national uniform and the Diocesan ones in the Roman Catholic
Church, millions of meters of these fabrics are produced for the
church in Nigeria.
The ministry of women in the Presbyterian Church is called
Women’s Guild. Mary Slessor who stopped the killing of twins is the
founder of the Guild. Membership of the Church qualifies a woman to
become a member of Women’s Guild whether married or not married. A
person is accepted as a member after passing through a study class.
The Women’s Guild has three different uniforms. They have the
uniform with an artist’s impression of Mary Slessor carrying twin
babies, (plate 4). The design is printed in blue, white and yellow
colours. To immortalize Mary Slessor, the founder of this
organization, the uniform is worn only on mothering Sunday.
Plate 4: Sample of the Presbyterian Women’s Guild uniform.
Designed in
two colours; Blue and yellow on white background.
The group also has another uniform that is called Nkpuru
oka, which means the seed of maize (plate 5). The motif and
pattern are derived from maize seed and the fabric is produced in
light blue colour. This design is worn during regular meetings of
the group. The Nkpuruoka design is also worn at the burial of
members of the Guild. The guild also has the third uniform which is
yellow colour version of the Nkpuruoka design, (plate 5). This
fabric is worn by a member officiating on Sunday at service or
worship. The yellow fabric is also worn at baptism and confirmation
ceremonies of children. It was designed to celebrate the golden
Jubilee of Presbyterian Women’s Guild in Nigeria in 2002. One
hundred and fifty thousand meters of this fabric was commissioned
for production of this uniform by the church at the first instance.
Plate 5: Presbyterian Women’s
Guild Uniform: Nkpuruoka fabric.
Designed in one colour; Blue on white background.
Plate 6: Presbyterian Women’s Guild Uniform for the Guild’s Golden
Jubilee
Celebration.
Designed in two colours; yellow and blue on white background.
General Cotton Mill Limited Onitsha (GCML), for example, is
responsible for the printing of the uniforms of the Presbyterian
Women’s Guild.
The ministry of women in the Methodist Church is called
Women’s Fellowship. At interview held on the 8th of May
2008 at Methodist Church Nsukka premises, Mrs Dorcas Ikejiofor, a
member of the Women’s Fellowship related that before a woman is
admitted into the Women’s Fellowship, she has to pass through the
Ladies Fellowship where they undergo some tests. The Women’s
Fellowship has its national uniform (plate 7). The common colour
with all the ministries of women in all the churches is blue. The
National uniform of the Methodist Women’s Fellowship is designed in
blue, white and yellow colours. However, every diocese has its own
uniform peculiar to it. For example, the diocese of Enugu design has
its national logo on white background circled by the inscription of
the Methodist Church of Nigeria, Enugu diocese (plate 8).
Plate 7: A cross section of members of Methodist Women’s Fellowship
in its
national uniform.
Pate 8: Uniform of
Methodist Women’s Fellowship. Diocese of Enugu.
Designed in four colours; Purple, Yellow, Blue and White
The Assemblies of God Church Nigeria, Women Ministry is not
left out in this general desire of women to be identified in special
church uniforms. At an interview held on the 6th of April
2008 in his office, Mr Chukwuemeka Nwigwe, a member of the Church,
said that the women appear in their special uniform at Mothering
Sunday events and when they are welcoming their General
Superintendent at functions and at other functions that are
determined by the group.
According to Mothers’ Union Manual in the Anglican Communion
(2007), Mothers’ Union and Women’s Guild are the Ministries in the
Church. The Mothers’ Union started appearing in national uniform in
1976. According to Anglican Church Constitution (1990) of the
Mothers’ Union, the national uniform has the image of Mary Sumner
and other relevant symbolic patterns printed on the design, (plate
9).
Plate 9: Anglican Mothers’ Union general uniform in blue colour and
Women’s Guild in green colour.
Every Diocese in Nigeria has its own uniform peculiar to it.
However, blue is the common colour of the uniforms of all the
dioceses. The Mothers’ Union Logo which is also printed on the
uniform remains the same for all the dioceses. However, some
dioceses add special patterns/symbols that make their design unique.
This shows that every diocese has the freedom to vary its design
provided it maintains its uniform logo and its blue and white colour-ways.
Plate
10: Anglican Mothers’ Union uniform. Diocese of Nsukka.
The blue design is printed on white background.
At an interview held on 7th of July, 2007, at St.
Andrews Anglican Church Trans Ekulu Enugu premises, Ven. Benjamin
O.Nnaji a member of the Anglican clergy explained that when the
dioceses come together, one is able to identify the diocese a woman
belongs by the design, name and other information which the design
sends to the viewer or observer. The Anglican Women’s Ministries
have many designs for various occasions. For example, events marking
the coronation of bishops, special anniversary celebrations,
ceremony marking the establishment of new dioceses, among others,
have special designs commissioned and produced by the textile mills
in Nigeria, particularly the General Cotton Mills limited, Onitsha.
From the above discussion, one can conclude that the church and its
agents, the mission schools, are the major patrons of the Nigerian
textile industry. This development has helped to sustain the
industry when it had serious competition with imported textile
materials. The industry has derived huge financial benefit from the
church through commissions for production of cloths for its uniform
organizations. Although no research report on financial commitment
by the church to the Nigerian textile industry for production of
uniforms for the use of the church and schools has been published,
the quantity of fabrics produced for this organization annually runs
into millions of metres. It is not out of context to estimate that
the church and its organs spend millions of naira annually to
provide uniforms to its various organizations.
Problem of the industry
Unfortunately, many of the
textile mills that have been supporting the church in producing
textile materials for its use and at affordable price have closed
down and the few mills that have not yet closed down are working
below its capacity utilization of equipment and staff. Olowo, B
(2007) in his article “Improving the Nigerian Textile Industry”
listed some of the problems the industry had faced for over two
decades. Among these are lack of raw materials, power, human
resources and attitude of investors in the textile sector. More
information on the problems of this sector was given by Ogunnaike
(2010) and Yusuf (2011) respectively. Yusuf observed that lifting of
ban on importation of foreign textiles and the devaluation of the
naira which raised the cost of imported textile raw materials such
as dye stuff, chemicals, machine spare parts have always affected
the growth of local industry. Ogunnike stressed that negative
perception about “made in Nigeria” products has greatly affected the
patronage of Nigerian textile products. The closure of many Nigerian
textile industries has posed a very serious challenge to the church
and its organs. It is doubtful whether the church will be able to
pay the very high cost of production of uniforms that are
commissioned to be manufactured in Britain, China or Holland for the
church in Nigeria. Can the poor masses pay for these fabrics which
may be higher in price and less affordable? It is feared that the
Nigerian textile industry will totally collapse if urgent action is
delayed to address the factors that are responsible for this
problem.
Most uniform organizations
are gradually restoring the status quo. This means that the uniform
organizations will no longer have the freedom to produce its own
special designs. It has to make its choice of uniform from assorted
foreign designs that are available in the Nigerian market. The
implication of this is that some organizations in the church may
cease to wear uniforms that have special mark of identity. This
apparently, will adversely affect some of the reasons that informed
the use of uniforms which include elimination of high class syndrome
and social stratification that is always noticeable among the women
folk in the church and the society. It has been observed that
wearing uniform to the church helps to bring unity and strength to
the organization. It also enhances the members’ senses of
responsibility and their desire to achieve positive results in their
activities. These ideals should not be compromised. Therefore,
effort should be made to sustain the Nigerian textile industry
because of the important role it has played in the growth and
development of the church, particularly, in Nigeria.
Conclusion
It has been observed in this
paper, that from the beginning of the Christian Missionary activity
in Nigeria, clothing and textiles played important role in the
growth and development of the church. The growth and stability the
church has recorded are partly due to the formation of uniform
groups. Wearing of uniforms has helped each group to be identified
as a united group within the church, where class distinction is
totally rejected. Special uniforms for which the church and its
groups are identified today are produced in the local industry and
these are supplied at affordable price. This has apparently helped
to sustain the relationship between the church and the industry. The
industry has helped to provide services to the church while the
church provided the financial support to the industry through
numerous commissioned projects. All these are viewed as positive
development which needs to be sustained. The apparent collapse of
the Modern textile industry in Nigeria is seen as a major challenge
to the church and the nation. Therefore, both the church and
industry should work together to ensure stability and growth in the
system for the development of the society.
Recommendations
The economic implications of the points discussed in this paper are
enormous and call for awareness to be created for all segments of
the society because of the importance of textile as the second basic
need of man in the society after food. There is need to revamp the
textile sector of the economy for the interest of the masses. The
government should provide the clement environment and facilities the
industry needs for growth. The Nigerian textile industry presently,
lacks the economic force to match the trans-national companies that
are at the front lines of globalization. Therefore, the government
has the powers to protect its industries from pressures from
multi-national textile companies.
The church should go into
partnership with banks to establish local textile industries. This
type of institutional solidarity will help the church, which is the
major consumer of textiles to maintain its dignity and improve its
social and economic welfare. Wearing of uniform in the church and at
schools should be encouraged and sustained for the purposes of
creating unity among the groups in the church.
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