Did you know that Mary Slessor, a Scottish missionary, not only spread Christianity in Africa but also fought against the practice of human sacrifice? Join me as I dive into the fascinating life of Mary Slessor and challenge myself to uncover her most incredible achievements.
Chapter One
Mary Slessor was born December 2nd, 1848 in Aberdeen, Scotland in a uphold working class family. Her father, Robert Slessor, was a Shoemaker who struggled with alcoholism, and her mother, Mary, was a deeply religious woman who influenced Mary’s faith and resilience. The family faced financial hardships, and they eventually moved to Dundee, where Mary’s father worked in the mills. Tragically, he passed away when Mary was young, leaving the family in poverty. At the age of 11, Mary began working in a textile mill to support her family.
Despite her challenging circumstances, she developed a love for learning, attending night school after long work days. She was particularly inspired by the stories of missionaries and their work abroad, especially in Africa. Mary’s deep Christian faith and exposure to missionary stories led her to feel a calling to serve in Africa.
In 1876, at the age of 28, she applied to the United Presbyterian Church’s Foreign Mission Board and was accepted as a missionary. After basic training, she was assigned to Calabar in modern day southeastern Nigeria, an area known for its challenging environment and strong traditional beliefs. Mary arrived in Duketown, Calabar in 1876. At first, she worked under the supervision of male missionaries, teaching in schools and sharing Christian teachings. However, Mary soon distinguished herself with her unique approach to missionary work.
Unlike many missionaries of her time, she sought to understand and respect the local culture, learning the epic language and building relationships with the local people. One of Mary’s most notable contributions was her fight against the persecution of twins.
Chapter Two
In certain parts of Calabar, twins were believed to be a curse or the result of evil spirits, and they were often executed or abandoned. Mary not only saved many twins from death but also adopted several of them, raising them as her own. Her actions earned her the nickname Mother of all Twins.
Mary decided to move into remote villages where no other missionaries dare to go. She lived in simple conditions, adopting the local lifestyle to build trust with the people. She became known for her fairness, wisdom, and ability to mediate disputes, often serving as a trusted arbiter in conflicts.
Her bravery and compassion also extended to her medical work. Mary treated wounds, illnesses, and diseases with the limited medical supplies she had, gaining further respect from the communities she served. Mary Slessor work extended beyond her role as a missionary. She became the first woman to be appointed as a Vice Counsellor in the Nigerian region, serving as a representative of the British colonial government.
While her faith was the driving force behind her work, she often criticized colonial policies that she believed exploited or harmed the local people. Despite poor health due to repeated bouts of malaria and the harsh conditions of her environment, Mary continued her work tirelessly. She was loved by the communities she served, who appreciated her efforts to improve their lives and protect their cultural dignity. Mary Slessor passed away on January 13, 1915, in Ouse Ikot, Oku, Calabar, after a life of selfless service.
Chapter Three
She was buried in Nigeria, the country she had made her home, and her grave is marked by a simple cross. Mary Slessor remains a symbol of courage, compassion and dedication in her honour. Several schools, hospitals and institutions in Nigeria and Scotland bear her name.
She is celebrated for her effort to challenge harmful cultural practices while respecting local traditions. In 1953, her portrait was featured on the Scotland £10 note, a testament to her lasting impact. Mary Slessor was deeply committed to the well-being of the people. She served in southeastern Nigeria and while she worked alongside British colonial authorities, she did not shy away from criticizing certain colonial policies that she believed were exploitative or harmful. Some of the policies she opposed include the imposition of European legal systems. Mary opposed the wholesale imposition of European legal systems on African communities.
She believed that many traditional systems of justice and governance were effective and culturally appropriate. While she encouraged reforms to address practices like the execution of twins, she also advocated for the preservation of African customs and traditions where they were not harmful.
She often acted as a mediator between local leaders and colonial authorities, trying to balance traditional practices with reforms, taxation, and economic exploitation. Mary was critical of colonial taxation policies, which often plays undue financial burden on local communities. These taxes were used to fund colonial administration and infrastructure projects that primarily benefited European settlers and businesses rather than the local population. Mary understood that these policies created economic hardships for already struggling communities and fostered resentment toward colonial authorities.
Chapter Four
Forced Labour like other parts of colonial Africa, southeastern Nigeria experienced forced labour systems where local were compared to work on colonial infrastructure projects such as roads, railways and plantations. Mary strongly opposed these practices, seen them as exploitative and unjust.
She advocated for fair treatment of workers and for policies that prioritize the welfare of the people. Land seizures. Colonial policies often involve the confiscation of communal land for European settlers or businesses, which disrupted traditional systems of land ownership and agricultural production. Mary saw the harm this caused to local livelihoods and argued against policies that displaced people from their ancestral lands. Excessive military intervention. The British colonial government often used military force to suppress resistance and enforce authority. Mary opposed these violent methods, believing that dialogue and understanding were more effective.
She frequently acted as peacemaker in conflicts between the colonial government and local communities, using her influence to prevent bloodshed. Lack of respect for local authority The colonial government often undermined the authority of traditional rulers and elders, imposing British appointed Warrant chiefs who were seen as illegitimate by the local population.
Mary supported the traditional leadership structures and worked to ensure that they were not entirely overridden by colonial rule. She believed that these leaders were best equipped to govern their people, provided their practices did not harm the vulnerable. She chose to remain single throughout her life, dedicating herself fully to missionary work and the communities she served in Nigeria. Mary believed that marriage could limit her independence and ability to carry out her work effectively, especially in remote and challenging environments.
She frequently acted as peacemaker in conflicts between the colonial government and local communities, using her influence to prevent bloodshed. Mary Slessor was never married. Her decision was unconventional for her time, as women were often expected to marry and prioritize family life. However, Mary formed deep, familiar bonds with the people around her.
She adopted several orphaned children, including twins she had rescued and raised them as her own, her maternal care and nurturing nature, and her the affectionate title of mother of all twins in the communities she served. Mary’s life was marked by her singular focus on her mission, and she found fulfillment in her work rather than in traditional family roles. Mary Slessor fought against the practice of prosecution in southeastern Nigeria with courage, compassion, and cultural sensitivity. In many communities where she worked, twins were considered a curse believed to bring misfortune or be the result of evil spirits.
The belief often led to the immediate execution or abandonment of one or both twins, and the mother was sometimes ostracized or punished. Here’s how Mary addressed this issue. First, rescuing and adopting twins. Mary took direct action by rescuing twins who were abandoned or condemned to death. She would often take the infants into her care, sheltering them in her home and raising them as her own children.
Over her lifetime, she adopted and cared for numerous twins, showing the communities that twins were not cursed, but were normal, healthy children. Two, advocacy Through education, Mary worked to change the mindset of local communities by teaching them that the beliefs in twins being cursed was unfounded. She used her knowledge of Christianity to preach the value of all human life, emphasizing that children, including twins, were gifts from God. She also integrated this message into broader lessons about love, acceptance, and the dignity of individuals, using her status as a missionary to challenge deeply rooted superstitions.
Chapter Five
Living among the people Unlike many missionaries of her time, Mary lived closely with the communities she served. She learned the epic language and respected their culture, which helped her gain their trust. By bleeding relationships with the local people, she was able to advocate against harmful practices more effectively.
For empowering mothers of twins, Mary offered support and protection to mothers of twins who were often ostracized or punished. She helped them reintegrate into their communities and demonstrated through her actions that having twins was not a disgrace. By providing a safe haven and emotional support, she gave these women the courage to defy traditional practices. Working with traditional leaders, Mary often engaged with local chiefs, elders, and traditional leaders to persuade them to abandon the tradition of execution of twins. Her respect for their authority, combined with her firm stance on the issue, made her arguments compelling.
Over time, some leaders began to support her efforts to protect twins and their mothers. Establishing orphanages Mary established safe spaces and orphanages where rescue twins and other vulnerable children could be cared for. These homes became a refuge for many and helped further demonstrate their twins were not cursed as these children grew up healthy and happy.
Leading by Example Mary’s personal example was perhaps her most powerful tool. By caring for twins and raising them alongside other children, she proved that the superstitions were baseless. Her visible love for and dedication to these children gradually changed perceptions within the community. Thanks to Mary’s lesser stylist efforts, the practice of execution of twins declined significantly in the areas where she worked. Over time. Her advocacy contributed to the broader acceptance of twins in southeastern Nigeria, and her actions inspired others to challenge harmful cultural practices.
Today, she is celebrated as a hero for her compassion and courage. The practice of execution of twins in Nigeria was most prevalent among certain ethnic groups in the southeastern region, particularly among the Ethic, Ebibio, and Anang peoples of what is now Cross River State and parts of Akwa-ibom State. These communities held strong cultural beliefs and superstitions that led to the execution or abandonment of twins. Reasons behind the practice. They believed in curses or evil spirits. Twins were believed to be a bad omen, bringing misfortune or evil to the family or community. This superstition led to the immediate execution of twins after birth. In some cases, the birth of twins was seen as a sign of infidelity or a challenge to the father’s rule, as it was considered unnatural.
It was believed that twins were connected to evil forces and allowing them to live might invite sickness, death, or disaster into the community. Ostracism of mothers Mothers who gave birth to twins were often seen as cursed or unclean and were ostracized or exiled. The methods of execution of twins included twins often being abandoned in the Bush to die from exposure or wild animals.
Also, some were executed immediately after birth by poisoning or drowning. The region where the belief are mostly practiced is Cross River State. The epic people of Calabar, where Mary’s Slessor was based, practiced twin infanticide widely before her intervention to Akwa-Ibom State. The Ebibio and Anang communities close to Calabar also follow these practices due to similar beliefs in spiritual contamination.
Chapter Six
Mary Slessor’s intervention in these regions, particularly among the Ethic and Ebibio communities, was instrumental in ending the practice. Her effort, along with the influence of Christianity, colonial laws, and modern education, contributed to its decline. Today, the practice of execution twins is no longer prevalent in Nigeria, although cultural remnants of the superstition may persist in some rural areas.
Christianity played a significant role in stopping the execution of twins in southeastern Nigeria by challenging superstitions, promoting the sanctity of life, and providing alternative ways of thinking rooted in compassion and equality. Missionaries like Mart Slessor were central to this movement, using Christian teachings and practical efforts to address and eventually eliminate the practices.
Colonial laws also played a significant role in helping to stop the execution of twins in southeastern Nigeria by criminalizing the practice and providing a legal framework to protect the lives of twins and their mothers. These laws, combined with the efforts of missionaries like Mary Slessor and local leaders, enforced the abandonment of harmful traditional practices. Colonial laws helped in this regard in criminalizing of twin execution by introducing laws that explicitly prohibited the execution of twins and other forms of infanticide. These laws made it clear that such practices were unacceptable under the new legal framework and that violators could face punishment by the law. Colonial laws provided legal protection for twins and their mothers, who were often at the risk of ostracism or harm.
For example, Mary Slessor, who served as a vice counsellor, used her position to enforce laws against twin execution in the communities where she worked by establishing enforcement Mechanisms Colonial administration often worked with local chiefs and warrant officers to enforce anti infanticide laws. These officials, many of whom had converted to Christianity or adopted colonial legal systems, were tasked with ensuring compliance within their communities. The collaboration between colonial officials and local leaders helped embed the laws into the daily lives of the people for weakening superstition by formally at law. In twinkling, colonial laws undermined the social legitimacy of the practice. The legal system sent a clear message that such beliefs and practices were considered outdated and harmful under the new governance.
Over time, fear of punishment or legal consequences discourage many of them from continuing the practice even if they stay held. Colonial laws often supported the establishment of orphanages, safe houses, and mission schools where twins and their mothers would seek refuge. These institutions, run by missionaries and supported by colonial authorities, provided protection and a path toward integration into society. Colonial laws addressing twin execution were part of a broader push to reform practices that were considered harmful, such as human sacrifice, slavery, and other forms of ritualistic violence. These laws work together to shift societal norms and encourage new ways of thinking. While colonial laws were effective in many ways, they also faced limitation. One resistance to change. Some communities resisted the laws, seeing them as an imposition on their traditional beliefs.
In remote areas, enforcement was difficult, and the practice continued secretly in some places. Cultural alienation, the top down imposition of laws, sometimes created resentment and further alienated communities from the colonial government. The introduction and enforcement of laws against twin execution, combined with the grassroots efforts of missionaries like Mary Slessor, played a crucial role in ending the practice.
While these laws were not without challenges, they provided a necessary foundation for protecting vulnerable children and mothers and for promoting human rights in the region. Over time, the combination of legal measures, Christian advocacy, and changing social norms ensure the decline of twin infanticide in southeastern Nigeria. Mary Slessor’s legacy is not only one of missionary work, but also one of advocacy for justice and cultural respect in the phase of colonial exploitation.
Conclusion
Mary Slessor did not come to Africa to be remembered in history books. She came with a heart full of faith, hands ready to work, and a soul determined to protect those the world had forgotten.
She didn’t wear a crown, yet whole communities listened to her voice. She didn’t raise an army, yet she fought some of the deepest fears and beliefs with nothing but truth and love. By the time she closed her eyes for the last time in that quiet corner of Calabar, she had done what few people ever do.
She left behind no wealth, no mansion, no titles.
But in the eyes of the mothers she comforted, the twins she raised, and the lives she change, she left a legacy too deep for words.
And in every twin that now lives, in every child that laughs freely because fear no longer rules, Mary Slessor’s light still shines — soft, quiet, but unstoppable. Her story reminds us that one brave heart, no matter how small, can save a world.
