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© Master of Advanced Studies in Intercultural Communication (www.mic.usi.

Università della Svizzera italiana.

A Parish Council in Nigeria

Critical Incident1:
In October 1983, a young German missionary priest Fr. Peter Schneider, was appointed to be the
first parish priest of the newly created St Mary’s parish, Amaudara, Nigeria. On the day of his
arrival, he was welcomed with pomp and pageantry, first in the village square with the village chief
and his cabinet at the head, and then he was led amidst dances and acclamations to the parish
house . Two months later he decided to form the parish council. He consulted the local catechist to
ascertain the possible persons he could invite to be members. The catechist proposed to him 30
names with the academic and social credentials of each person. From these he chose 14 persons : 5
men, 5 women, 2 young men and 2 young women. One of the women by name Iruka, was a
graduate of the prestigious University of Nigeria, Nsukka. She studied administration and personnel
management and was the president of Catholic Women Organisation of the mother parish from
which St Mary’s, Amaudara was carved out. The priest judged that from her credentials, she was
best placed to serve as the chairman of the parish council. She sent her a note informing her of his
intention. In her reply the woman wrote “Rev Fr., I assure you of my willingness to render my
services for the progress of our new parish. But I think that what you have proposed to me may be
difficult to accept. The chairman of the parish council is generally considered as the parish priest’s
right hand man and thus the mouthpiece of the parish before the people. I would suggest that you
better ask some questions before the inaugural day”
The first meeting of the parish council was scheduled to hold at 10.00 am on a certain
Saturday. It happened to be the market day of the village, called Eke-Amaudara. By 10.30 am none
of the invitees had arrived. As about 11.30 am only four members were present. The parish priest
was a bit upset, but since it was the inaugural meeting, he made great effort to keep his calm. By
12.30 p.m. all the members had arrived.
After a brief opening prayer, Fr. Schneider started immediately by haranguing the people on
the value of time and why fixed appointments should be respected. Evidently he was not aware that
the people were expecting him to welcome them officially to the meeting by presenting them with
kolanuts and wine. He did not notice the embarrassment and deception of the people. After that, he
tabled the agenda he prepared for the meeting and then announced his appointment of Mrs Iruka as
the chairman of the parish council., urging her to accept because of her competence. The woman
was highly flabbergasted and reclined the appointment outright. There were murmurings and signs
of anger on the faces of the people present. Then the priest said, “I think we may not continue this
meeting today, it is adjourned till further notice”. With these words he dismissed the people.


This critical incident that took place in a parish setting present us with enormous issues of cross-
cultural encounters which led to some misunderstandings. We shall interpret these
misunderstandings under the following schema :

Interaction between the work space and the social space (Professional vs personal comportment) :
1The two parts of the incident (the reception ceremony and the inaugural meeting of the parish council) occurred while I was
on a visit to a friend who hailed from Amaudara. It happened that on the day of the proposed meeting, I had gone with my
friend to greet the new parish priest and present ourselves to him as junior seminarians. I got some part of the information (for
example the content of the reply of Mrs Iruka) later as the meeting became object of talk in the whole village.

In Igbo traditional society, meetings are generally commenced with the presentation and blessing of
kolanuts. It is the person that hosts the meeting who procures the kolanuts and presents them to the
people as a sign of welcome before any other thing. If that is not done, the people would feel
embarrassed and would not be ready to pursue any discussions. The young German priest was not
aware of the custom. Moreover, he did not see the invited people as his personal guests. He was
acting in his capacity as the parish priest. They were to discuss formal issues concerning the parish.
Of course in his head, there should be a clear separation between the work space and the social
space. He would have perhaps imagined the presentation of any kind of drink at the beginning of
the meeting as a form of corruption. In his mind such gestures, if at all, could be welcome only at
the end of the meeting.

Masculinity/Femininity : The parish priest came from an Germany, an European society, where for
many years men and women are considered equal in the society. Jobs and appointments are offered
not based on sex but on merit and competence. In Amaudara village, traditional Igbo community the
conception men have of women and that women have of themselves is different. In Igbo society,
women understand men are their heads. A married woman comfortably and joyfully calls her
husband “Oga” (Boss). It is not that women are rendered subservient, but they understand their
position in the society. No normal Igbo woman, in the traditional setting would like to assume
leadership position where men are present. It could easily be seen as unmannerly and a great
effrontery. That could earn her bad names. The first thing that shocked the proposed members of the
parish council was the equal number of men and women invited. In other parish councils they knew,
only one or two women are members. But that was not the problem, they were ready to accept it so
long as a man is the head of the council. The straw that broke the camel’s back then was the
announcement of the appointment of Mrs Iruka as the chairman of the parish council. This is the pill
the people found impossible to swallow. But the priest had no ulterior motives. He judged his
appointment from the academic credentials of the woman.

High context and low communication : Surely the priest did not understand what the reply of Mrs
Iruka was meant to communicate when she wrote: “what you proposed to me may be difficult to
accept”, “I would suggest you ask some questions. The priest may have understood that difficult
here means not easy, and that was why he persuaded the woman to accept the appointment. But
coming from a high context society, she actually informed the parish priest that “this is not
possible” and told him to “get informed of what obtains” in their society.

Conception of Time : The meeting that was scheduled for 10.00 a.m. eventually took off around
12.30 p.m. The lateness was unimaginable to the parish priest. It caused him to get upset. But the
fact was that he was not aware of the pulling-power of market days in traditional Igbo society. As an
German, he knew that he could walk in any boutique or supermarket and buy what he needed. But
Eke days in Amaudara are sacred. People generally gather in the village square to buy and sell,
receive friends from the neighbouring villages, drink kegs of palm wine, share news and
entertainment. No sort of meetings are fixed on those days. If at all, it would be late in the evening.
The people thought that somebody would inform the parish priest and therefore he would
understand their lateness. On the contrary, the priest knew nothing of how precious and quasi
“inalienable” the Eke market day is to the people. In his head the incident confirmed one of the
prejudices he acquired before coming on mission in Amaudara: “Africans do not respect time”. That
was why he deemed it necessary to started by correcting the so-called “african concept of time”.
But this hortatory words instead of helping to correct the people, annoyed them all the more.

Individualism/Collectivism : The parish priest single-handedly selected the people he invited to the
parish council. He single-handedly decided to appoint a woman to the post of parish council

chairman. He did not “ask some questions” as suggested by Mrs Iruka. Surely he thought he was
assuming his responsibility as the parish priest. But such actions in Amaudara would be viewed as
too arbitrary and individualistic. And by so doing, he stepped on the toes of the people. In
Amaudara people do things together : farm works, construction of local huts, marriage and funeral
ceremonies etc. Had he made consultations, had he submitted the choice to the people, he would not
have made the mistake of putting equal number of men and women, which constituted the first
embarrassment of the people (even women) at their arrival. Surely the priest thought he was
avoiding discrimination against women.

In conclusion, we must surely agree on the good will of the Fr Schneider. We must also admit the
enthusiasm of the people who saw the creation of their village parish as a sign of development. But
things went wrong on the day of the inauguration of the parish council because of some cultural
misunderstandings. Each of the parties : the parish priest on one hand and the people on the other
hand, acted according to already acquired cultural baggage. As a missionary the young German
priest would have taken time to learn a little bit about the culture of the people he was to administer.
He would have asked some questions2 before deciding to appoint Mrs Iruka as the chairman of the
parish council. The people of Amaudara on the other hand demonstrated the “fish-in-the-water” (the
law of the fish) syndrome. They simply thought that anybody, including the young German priest,
would understand their cultural milieu and practices and respect them. For them it is normal to
come inculpably late should any meeting is fixed on the Eke market day. For them it would be
abnormal for the priest to blame them. For them it is abnormal for a woman to be appointed leader
where men are. But for the priest, competence should be valued, equality between men and women
should be promoted, people should respect time schedules etc. All these are normal. What therefore
is normal in the German society is not normal in Amaudara and vice versa.

2 In fact the Igbos have it as proverb that “Onye ajuju adighi efu uzo” (He who asks questions never misses his way).

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