Now and Then [Dulu and Sekarang]
Current Knowledge and Belief
Colonialism was a global system of control that changed how power, wealth, and culture were distributed around the world. It involved taking land, labor, and resources—often justified by racist beliefs and imperial goals. Nigel Biggar points out that colonialism did not start with a single decision, but was a planned effort driven by economic interests, political competition, and ideas like the “civilizing mission.” Governments, companies, and religious groups all played a role. Slavery, especially the transatlantic slave trade, was a key part of this system, treating people as property and leaving behind lasting effects like racism and inequality. European powers like Portugal and Spain began building empires in the 1400s, followed by Britain and France, who used military force and colonial policies to expand. While colonialism introduced things like schools and roads, it also erased local cultures and used religion to justify domination.
No one woke up one Sunny morning in London and said, ‘Let’s go and conquer the world.”[1] While it is true that colonialism did not begin with a single spontaneous decision, it was far from accidental. From papal bulls like Inter caetera to mercantilist doctrines and naval expeditions, I believe colonialism was a coordinated project.
While colonialism brought education and infrastructure to regions like Malaysia, it also imposed foreign belief systems, suppressed indigenous spirituality, and justified conquest under the guise of spreading Christianity.
The Global and Ongoing Reality of Slavery
Slavery has existed across many cultures and time periods—not just in Western colonialism. African and Muslim powers also participated in the transatlantic slave trade, and forms of modern slavery still exist today, especially in non-Western regions. Recognizing this global history does not excuse Western colonialism; instead, it deepens the moral critique by highlighting the uniquely brutal and racialized nature of the transatlantic slave trade and calls for universal accountability and a better understanding of systemic oppression.
Jeremy Black, in Brief History of Slavery: A New Global History, outlines slavery’s global structure, while Saidiya Hartman explores its emotional and cultural impact through narrative and memory.[2] Together, they show that slavery is not just a past event, it continues to shape law, identity, and resistance. Nigel Biggar, in Colonialism: A Moral Reckoning, warns against viewing colonialism as purely oppressive and argues that ignoring non-Western roles in slavery distorts history. He also stresses that overlooking modern slavery weakens the moral force of historical critique. In theological discussions, this calls for moving beyond triumphalist stories and embracing lament, confession, and solidarity—asking what it means to follow a liberating God in a world still marked by slavery’s legacy.
Religion, War, and Counterfactual History
In Colonialism: A Moral Reckoning, Biggar explores how Christian theology was used to legitimize colonial expansion, particularly through missionary movements and moral arguments about civilizing and uplifting indigenous peoples. He acknowledges that, Christian missionaries often believed they were saving souls, and this spiritual mission was used to justify imperial rule. Papal bulls like Inter caetera and earlier Crusader rhetoric framed conquest as divinely sanctioned, blending religious zeal with geopolitical ambition. However, Biggar also highlights that Christian ethics, especially the belief in the equality of all souls—motivated abolitionist movements, humanitarian reforms, and critiques of colonial abuses.[3] Biggar introduces a counterfactual scenario, what if Islamic empires had successfully conquered Europe? He uses this thought experiment to argue that Western colonialism should not be judged in isolation, but rather within a broader historical framework that includes other imperial and religious expansions.
The Costs and Benefits of Colonialism
Colonialism undeniably inflicted displacement, violence, and slavery, period! The reasoning behind the benefits related to legal frameworks, medicine, infrastructure, and education do not justify the cruelty of colonialism.
Black explains that while colonialism caused deep harm, including slavery and violence, it also left behind systems that continued to shape countries long after empires ended. He warns, though, that we should not idealize these outcomes. For example, colonial governments introduced legal systems mainly to maintain control, but many independent nations later adapted them. Western medicine sometimes improved health and life expectancy, but it often ignored or replaced local healing traditions. Roads, railways, and other infrastructure were built to extract resources, yet they became important for modern development. Schools spread literacy and formal education, but they often taught from a European point of view, leaving out local cultures and histories.[4]
I believe that readers must evaluate these legacies critically, recognizing both their utility and their origins in domination.
What I Believe Now and Why
After engaging with sources like Colonialism: A Moral Reckoning by Nigel Biggar, A Brief History of Slavery by Jeremy Black, and broader theological reflections, I now see the legacy of colonialism, slavery, and religious empire as deeply complex, marked by profound moral costs and enduring institutional consequences. These systems inflicted displacement, violence, and dehumanization, yet they also left behind structures such as legal systems, infrastructure, and education that continue to shape societies today.
I no longer view colonialism solely through the lens of condemnation or defense. Instead, I recognize it as a historical phenomenon that must be evaluated with both moral clarity and historical context. Slavery, in particular, was not exclusive to one culture or empire, it was a global institution, and its legacy demands global accountability.
As a Christian leader, engaging with controversial historical narratives I must do so with truthfulness, grounding my reflections in fact rather than ideology, and with humility, recognizing both the Church’s complicity in empire and its role in reform. I must lead with empathy, creating space for lament and reconciliation, while also showing courage by speaking honestly.
[1] Nigel Biggar, Colonialism: A Moral Reckoning (William Collins, 2023), 19.
[2] “Saidiya Hartman,” Wikipedia: The Free Encyclopedia, last modified October 6, 2025, https://en.wikipedia.org/wiki/Saidiya_Hartman..
[3] Biggar, 179.
[4] Black, 258.
About the Author
Shela Sullivan
Born and raised on the vibrant Penang Island in Malaysia, I cherish the Malaysian greeting, “Mari Makan!!” which reflects the warmth of shared meals. Since 1996, I have called Oregon my home enjoying the raindrops and the serenity of its beaches. The ocean connects me to nature and energizes me. I am a Wife - Mentor - Traveling Pastor - Sourcing Manager Construction. Favorite Bible Verse: "Delight yourself in the Lord, and He will give you the desires of your heart." ~ Psalm 37:4~ I reside with my husband, David and our fur-baby Rolo. We share passions for travelling, culture, diverse cuisines, home improvements, classic cars and laughter.8 responses to “Now and Then [Dulu and Sekarang]”
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Hi Shela, Thank you for your blog. Given the Malaysian history of colonisation and the multicultural aspects of the nation, I am curious about your thoughts on the cultural losses from colonialism and the cultural integration that has shaped Malaysian culture today.
Hi Kari,
Thank you for your question.
Before the British arrived, Malaysia was inhabited by indigenous peoples, Malay kingdoms, and diverse trading communities influenced by Indian, Chinese, and Islamic civilizations. British colonialism in Malaysia brought both development and deep disruption, while it modernized infrastructure and governance, it also entrenched ethnic divisions, suppressed resistance, and marginalized indigenous communities. The British enforced a racialized economic structure: Malays in agriculture, Chinese in mining and trade, Indians in rubber plantations. Despite tensions, Malaysia developed a rich, pluralistic culture blending Malay, Chinese, Indian, and indigenous traditions.
Postcolonial Integration includes shared festivals, multilingualism, and hybrid arts reflect ongoing cultural fusion. Policies like the NEP (New Economic Policy) aim to correct colonial imbalances but also reinforced ethnic distinctions.
Dr. Sullivan,
Thank you for this wonderful post. You shared such valuable insights. Something I often reflect on—and I’m not sure if you’ve had similar thoughts—is how the West often speaks of bringing “development” to the Rest. I sometimes wonder, who’s to say that education, medicine, and other advancements wouldn’t have evolved in their own way, on their own terms?
Given your experience growing up in Malaysia and the unique perspective that offers, how do you think post-colonial societies can reclaim or reimagine what “development” means in ways that honor their own histories and values?
Hello Dr. Elysse,
What a profound question! Thank you for asking. It resonates deeply with me. The idea that “development” must follow Western templates often overlooks the rich, adaptive wisdom embedded in indigenous and local traditions. For someone grown up in Malaysia, this tension is especially vivid. Malaysia’s multicultural heritage is both a legacy of colonial disruption and a testament to cultural resilience. reimagining development means shifting from extraction to restoration, from imposed models to contextual wisdom. It is not about rejecting all Western contributions but about rebalancing the narrative so that the Rest is no longer seen as a passive recipient, but as a co-creator of global flourishing.
Hi Shela, thank you for your thoughtful post. One of the things I wonder is, considering that colonization occurred in places where people were already living, and given the evils associated with it, what stops current governments from still pursuing it? Isn’t that what many wars are about, even today: land, power, and access? This might not be an answerable question, but one that your post caused me to think. Thank you, again.
Hi Diane,
Thank you for your questions, I will try to answer as best as possible! 😊
Modern governments are largely restrained from pursuing colonization due to international law, global accountability, and the enduring trauma of colonial history but wars over land, power, and access still echo colonial motives in new forms. The United Nations Charter (1945) and Declaration on the Granting of Independence to Colonial Countries and Peoples (1960) explicitly prohibit colonization.
Shela, thanks for your rich and thoughtful blog.
You wrote, “As a Christian leader, engaging with controversial historical narratives I must do so with truthfulness, grounding my reflections in fact rather than ideology, and with humility, recognizing both the Church’s complicity in empire and its role in reform.”
How do you personally navigate the tension between truth-telling and grace within the Church?
How do you bring these values into your preaching, teaching?
Hi Shela, thank you for your thoughtful post.
What advice do you have for Christian leaders trying to navigate the tension between lamenting the Church’s role in colonialism and embracing its potential to lead healing and reconciliation?