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Tag: Religion

  • Religion as a tool for development (2)

    Religion as a tool for development (2)

    The influence of the Beveridge Report can be seen in various initiatives worldwide, including Nigeria’s Free Education Programme in Western Nigeria and agricultural programmes in Eastern Nigeria, as well as the adoption of minimum wage concepts. The list is very long and cannot be fully stated here!

    As a Christian, I believe salvation comes through faith in Jesus Christ, but I’m troubled by the implications for people in countries with different dominant religions, such as India’s predominantly Hindu population (around 79.8%) or Japan’s significant Shinto and Buddhist populations. This raises a concern: in countries like Japan (approximately 1-2% Christian), China (around 5% Christian), and India (around 2-3% Christian), does this mean the majority are excluded from salvation?

    Again, consider China, a global powerhouse that has achieved remarkable success without relying on the Bible or Koran. Meanwhile, England, which introduced us to Christianity, is now selling many of its churches, and the world hasn’t come to an end. This contrast between England’s declining religiosity and China’s secular success raises questions about the relationship between religion and national development. One possible interpretation is that, while China’s success suggests that religion may not be a prerequisite for national progress, it’s also possible that religion can play a supportive role in national development when leveraged appropriately.

    Moving beyond economic policies, it is also important to examine the relationship between religion and the state. At its core, religion concerns humanity’s relationship with the divine. The concept of ‘Church and State’ advocates for a separation of powers, yet both institutions rely on the people’s loyalty.

    In a world healed by a good dose of hypocrisy, the façade of religiosity often masquerades as a beacon of succor and collective agency, but beneath its surface lies a complex web of power dynamics, social control, and manipulation. The ritualistic slaughter of human life, justified by dogmatic fervour, raises fundamental questions about the role of religion in shaping societal values. The chanting crowds, fuelled by uncritical devotion, bluntly illustrate the tension between spirituality and humanity. Is this the true face of faith, or is it a perversion of its original intent?

    The phenomenon of prophetic favouritism raises profound questions about spirituality and power. When the divine seems to favour the powerful while neglecting the powerless, it undermines the idea of a just and equitable divine realm. This selective nature of prophecies implies that the divine realm may be subject to similar power dynamics that shape human societies.

    It’s natural to wonder if prophets’ visions are more influenced by politicians than genuine divine revelation. Consequently, the prophet’s chambers have transformed from a sanctuary for the marginalized to a platform for the powerful, where prophecies prefer the maintenance of power over justice and compassion. This raises critical questions about the relationship between spirituality and power: does the divine realm value the well-being of all creations equally, or does it favour the elite? What about those struggling in obscurity, crying out for guidance and support – are they not worthy of divine attention, regardless of social status?

    The Church in the early days, for instance, claimed to receive its directives directly from God. If its directives were truly from God, wouldn’t that make the Church unquestionable? So, when did the institution supposedly founded by God begin to decline, and why have we continued to explore other possibilities without reforming our approach? These raise further questions about the role of religion in shaping our values. Why has religion been more about building ‘Towers of Babel’ for naked and hungry worshippers than about instilling moral values, ethics and principles that guide individuals towards compassion, empathy and kindness? Questions! More questions!

    The Bible contains many stories that show how unexpected events and divine interventions can change people’s lives. I have argued elsewhere that Mary’s pregnancy with Jesus had a significant impact on her cousin Elizabeth, who was struggling with feelings of shame about not being able to have children, and that Esther’s rise to prominence was facilitated by Queen Vashti’s disobedience, while Jesus Christ’s existence shed light on Joseph the Carpenter’s life.

    Read Also: Religion as a tool for national development (1)

    Other examples include Joseph becoming a deputy controller in Egypt after meeting Pharaoh (Genesis 45-46), Mordecai’s rise to prominence under King Xerxes (Esther 10:3) and Abraham’s encounter with Melchizedek (Hebrews 7). Are spiritual leaders truly making a difference in the lives of Nigerians who need help?  Are they following the example of Prophet Elijah, who selflessly helped a widow in need (1 Kings 17:7-16)?

    Thomas Merton was right when he remarked: “The moment a man seeks to wed power with spirituality, spirituality dies and power becomes demonic”. To drive development in Nigeria, three key questions arise: How can a renewed focus on indigenous values like communalism and social responsibility positively impact the country? What lessons can be learned from Christian and Muslim organizations’ historical roles in promoting education and healthcare? How can principles of social justice and aversion to usury be applied in contemporary society while avoiding toxic religiosity?

    In exploring these questions, we find that many major world religions share common values that align with Nigeria’s development trajectory. Specifically, the emphasis on social justice and aversion to usury in these regions provides a moral framework for addressing economic and social challenges. This is reflected in the book “Financialism: Water from an Empty Well”, co-authored by the now-President Bola Tinubu and Brian Browne. Revisiting these principles could reinforce the president’s commitment to social justice and equitable development, ultimately helping Nigeria build a brighter future.

    The connection between religion and a country’s progress is not straightforward. What’s more important is how religious values can be used to benefit everyone, not just a few individuals. In Nigeria’s context, harnessing the potential of religion for national development could be crucial.

    Kudos to Tinubu for his determination to recapitalize Nigeria’s development finance institutions, such as the Bank of Industry and Bank of Agriculture. This initiative is a crucial step against the glorification of usury and financialism. We encourage him to build on this momentum, as development finance is a key driver of sustainable development and productive growth. Unlike the fleeting nature of ‘hot money’, it mobilizes patient capital that yields long-term benefits.

    Religion plays a multifaceted role in shaping human experience, encompassing both individual and collective dimensions. Again, the miracle of the five loaves and two fish demonstrates that God’s concern extends beyond spiritual nourishment to physical sustenance, a theme also evident in God’s provision of manna from heaven to the Israelites. This emphasis on physical needs might aptly be described as ‘the politics of the stomach’, a phrase that captures the fundamental importance of material well-being.

    According to Kelly Keller, “The greatest power is the power to do good”.  To maximize the positive impacts of religion and minimize its negative effects, promoting interfaith dialogue and understanding is imperative. By fostering respect and cooperation among different religious traditions, we can create a more inclusive and compassionate society.

    In addition, critical thinking and refined exploration of faith can help individuals traverse the complexities of their beliefs, avoiding dogmatic thinking. Supporting social justice initiatives and promoting equality, human rights, and dignity for all can also help to harness the positive potential of religion and create a better world for everyone.

    When harnessed positively, religion can inspire individuals to work towards a more just and caring society, fostering social cohesion, hope, and perseverance. Its teachings and practices can catalyse personal growth, self-reflection, and spiritual development, promoting a culture of compassion, forgiveness and kindness. More! Many more! Nonetheless, the key challenge lies in confronting the complexities of religious expression to ensure its potential for good is fully realized.

    May the Lamb of God, who takes away the sin of the world, grant us peace in Nigeria!

    • Concluded.
  • Religion as a tool for national development (1)

    Religion as a tool for national development (1)

    The primary focus of every known religion is to lead carnal-minded people to become spiritually minded. It is to enable mortals to rise from their lowest ebb to a transformative stage, where they can connect with the divine.

    This spiritual growth gives rise to morality and essential values, which in turn fosters economic and national development. On the other hand, a more critical examination reveals that religion has also been used as a tool for colonialism and systematic enslavement, stressing the complexities of its role in society.

    Basically, Nigeria today is confused about how to define religion and whether it should be a tool in the process of conquering poverty and attaining sustainable development. This confusion may be rooted in a deeper historical issue, as Nigeria has always had a disadvantage, as people like India’s post-Independence-era Prime Minister Jawaharlal Nehru pointed out by neglecting its indigenous religions.

    For people like Nehru, this is a disadvantage. It is a point worth considering when we look at how the core beliefs, norms and traditions of Buddhism, Taoism, Hinduism and others have been used to propel the process of development. This historical context is particularly relevant when considering the current state of religion in Nigeria. It is a point worth considering and it shouldn’t be just an academic exercise. 

    Currently, religion in Nigeria no longer appears to be a driving force for sustainable development, unlike in the past. Starting with the establishment, well over a century, or perhaps over one hundred and a half years ago, the establishment of CMS Grammar School (in 1859) Methodist Grammar School (in 1878), religion was actually a very important factor.

    It can be argued that no pre- or post-amalgamation government has matched the pioneering efforts of Christian missionaries and their Muslim counterparts, such as Ahmadiyya and Ansar-Ud-Deen, in human capital development or healthcare infrastructure. Those who take a revisionist stance, which led to the dismantling of these efforts, may forever be remembered for the consequences of their actions. The negative effects of this destruction are now notoriously evident!

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    Today, religion is no longer at the forefront of development efforts. Instead, a new phenomenon has emerged where religion has become a commercialized venture in a country with limited economic opportunities. This is evident in the proliferation of ‘prophecies’ that serve as a means to curry favour and ingratiate oneself with those in power. Unlike in the past, religion has lost its prophetic voice. It has failed to hold power accountable.

    These days, adherents of various faiths, including Christians and Muslims, are heavily burdened, yet many struggle to make ends meet, going home and to bed hungry. Moreover, despite their contributions to the establishment of schools through religious institutions, many poor worshippers can’t afford to send their children to those schools due to high tuition fees. While there are notable exceptions, religion has largely lost its moral authority as a counterbalance to government failures and corruption. This is unfortunate, because it wasn’t always like this!

    Once upon a time, religion was a moral force and has changed societies. For those who doubt this, R.H. Tawney’s seminal work, ‘Religion and the Rise of Capitalism’ is a compelling read. Despite being a Marxist, Tawney’s book was paradoxically banned in the Soviet Union, most likely due to its nuanced portrayal of Christianity.

    Few religious leaders, including the General Overseers and Popes, have elevated the core teachings of Christianity to the same level of prominence as Tawney’s work. A good honourable exception is, of course, the Liberation Theologians who bravely challenged military rule in Latin America and revitalized the transformative ethos of Christianity.

    In an earlier period, the fight for social progress has often been linked to the role of religious activists.  As I have argued elsewhere, the British Labour Party was originally formed by the efforts of Christians, largely Methodist clerics. The influential Beveridge Report, which paved the way for the creation of a welfare state that has been widely emulated globally, was the work of Christian socialists, including William Beveridge himself and Clement Attlee, who later became Prime Minister, as well as many other Christian activists.

    •To be concluded.

  • Of religion and poverty

    Of religion and poverty

    • By John Amabolou Elekun

    Sir: Religion, often heralded as a beacon of hope and solace, has also been entangled in the complex web of socio-economic disparities, contributing significantly to the perpetuation of poverty in societies worldwide. While faith can undoubtedly inspire altruism and compassion, it has, regrettably, been exploited by some to maintain power structures, enrich a select few, and perpetuate cycles of deprivation among the masses.

    Across history and continents, the paradoxical relationship between religion and poverty is evident. Many religiously inclined nations find themselves ensnared in the throes of economic destitution despite their fervent faith. This conundrum prompts a critical examination of the mechanisms through which religion intersects with poverty.

    At the heart of this issue lies exploitative leadership, where religious figures or institutions misuse their authority to subjugate congregations for personal gain. Leaders, wielding religious doctrines as tools of control, exploit the faith of their followers for economic exploitation. This exploitation manifests in various forms, including siphoning off donations for personal enrichment, leveraging congregational resources for private enterprises, and endorsing policies that favour the elite while neglecting the impoverished masses.

    Religious institutions, often revered for their contributions to education, paradoxically exacerbate poverty by erecting barriers to knowledge accessibility. While some religious organizations establish schools, these institutions frequently prioritize profit over social welfare, rendering education unattainable for the very communities they purportedly serve. The exorbitant fees demanded by religious schools, coupled with discriminatory practices, perpetuate socio-economic disparities, hindering upward mobility and entrenching poverty across generations.

    Religion, wielded as a potent tool of manipulation, can foster complacency and resignation among the disadvantaged. The promise of divine favour or redemption in the afterlife may serve as a deterrent to societal upheaval or resistance against oppressive systems. This manipulation of faith, coupled with the propagation of fatalistic ideologies, stifles aspirations for socio-economic advancement, perpetuating a vicious cycle of poverty and dependency.

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    In some instances, religious fervour fosters the illusion of prosperity, masking underlying socio-economic inequities. Leaders, adept at leveraging symbols of opulence and divine favour, cultivate an aura of affluence within religious circles, luring adherents into a false sense of security. Meanwhile, the stark realities of poverty persist unabated, obscured by the facade of religious opulence and ostentation.

    Religion, as Karl Marx famously asserted, can indeed serve as the “opium of the people”, offering solace and transcendence amidst the harsh realities of existence. However, when wielded as a tool of exploitation and manipulation, it becomes a catalyst for perpetuating poverty and socioeconomic disparity.

    Challenging the status quo necessitates a concerted effort to dismantle systems of exploitation and empower marginalized communities. It requires holding religious leaders and institutions accountable for their actions, fostering critical dialogue within religious communities, and advocating for inclusive policies that prioritize social welfare over personal enrichment.

    Ultimately, addressing the root causes of poverty intertwined with religion demands a multifaceted approach that acknowledges the complexities of faith, power, and socio-economic dynamics. Only through collective action and unwavering commitment to social justice can we untangle the intricate nexus between religion and poverty, paving the way for a more equitable and compassionate society.

    •John Amabolou Elekun,

     Ajuwon, Lagos.

  • Religion won’t get one to God’s paradise, says Blaqbonez

    Religion won’t get one to God’s paradise, says Blaqbonez

    Hip-hop singer, Emeka Akumefule, popularly known as Blaqbonez has argued that getting the positive benefit of an afterlife isn’t judged by one’s religion.

    He stated that adhering to a particular faith does not ensure one’s entry into paradise.

    Blaqbonez said via his X account that kindness to others will keep people alive if there is an afterlife.

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    The rapper asserts that, in the grand scheme of things, it doesn’t matter if someone is a nasty person who reads religious texts every day or doesn’t miss Sunday services.

    The artiste wrote: “If there’s indeed an afterlife, following any religion isn’t going to save you, being good to people, especially those u don’t have to would be the difference, nobody cares that u read a book every morning and don’t miss Sunday services if you’re an asshole.”

  • Kekong-Bisong @ 60: Religion, critical thinking and nation-building

    Kekong-Bisong @ 60: Religion, critical thinking and nation-building

    • By Francis Damina

    Rev. Fr. Prof. Kekong Bisong who clocked 60 on November 9, was my teacher back in the days at St. Joseph Major Seminary Ikot Ekpene. As we celebrate him, it is important, even at the risk of repeating myself to make the point that in knowledge and in character, he is perhaps one of the finest wines that the Catholic Church has brewed.  Like Bishop Kukah, “he is a man of God and of intellect. In him dwells the irreconcilable tension between detailed realism of logical reasoning and abstractions of divine beliefs” (Apologies to Damola Awoyokun).

    As I recently said of him …” he is a good advertisement for the Church. He is not a scholar and a saint only, but also a controversialist. As a distinguished philosophy professor, he does not only fancy controversies; he creates them. On this, I can safely say that he is a brewery of controversies.”

    “Whenever he went up to the pulpit to preach, the atmosphere became mute so much so that you could hear the musings of ants. Mute because, we knew he will disagree with even what Jesus had said in the Scriptures only to agree later. He does not only disagree for disagreeing sake; he disagrees so he will have reasons for agreeing. It was he who taught us how not to follow the crowd, subscribe to groupthink, belief system, conventional wisdom, etcetera, until when there’s a justification or a raison d’etre.” 

    No doubt, anytime Kekong is mentioned, you immediately know that he belongs to a generation of fine priests like George Ehusani, Matthew Kukah, Godfrey Onah, Cletus Gotan, Emmanuel Badejo, Kris Owan, Anthony Akinwale, John Uba Ofei, Peter Tanko, Joseph Mamman, John Odey, Philip Gaiya, etcetera. It is in this class of priests that we see the evidence in proving that scholarship is a property of the Catholic Church and that all others are merely involved in plagiarism. Though this may appear like an overstretched hyperbole, it is simply a case of not calling a spade by some other names.

    One thing that is common among the likes of Kekong is that they are highly controversial. In other word, they subscribe so much to critical thinking that you may think they are dissenters. Of them, master wordsmith, Dan Agbese, would say “I can think of no public lectures or speeches delivered by them that left the accumulated dust of our placid sense of outrage undisturbed.” 

    At first, (in my infantile days) I thought Kekong and his likes were unnecessarily being critical and controversial until I recently met Archbishop Matthew Ndangoso of Kaduna Archdiocese who said: “Even heretics are important to the Church because they help Her to be precise and unambiguous in exercising Her teaching authority.” 

    Without exaggeration, of all that we were taught back in the seminary, the one thing I mostly appreciate, which I think distinguishes us from all others as a special breed, is the ability to reason critically.  Deliberately, we disagree, disobey, doubt, deny, and debunk ideas so that we can always get to the facts. And no doubt, Kekong Bisong was our chaplain in this apostolate of denial. And I still wonder why his name is not Thomas – the very scientist who invented a machine called Methodic doubt or denial.

    There is a litany of events that brought me face to face to him unveiling him as a critical thinker.

    On one occasion when he came to the class, he told us a story to validate his point on what he called ‘necessary disobedience’. He started by asking who discovered the mouth of river Niger. Of course, all of us said Mungo Park. He then went on to tell us of a boy who was preparing for a common entrance interview. Fortunately for him, his uncle is a member of the panel and had whispered to him that he will be asked ‘who discovered the mouth of river Niger.’ Of course, the conventional answer even among university professors is that Mungo Park did.”

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    “The day came and the boy was again reminded of the name Mungo Park before he departed home to the venue. The interview had started and it was his turn to answer questions. His uncle’s eyes were all on him when a panelist asked: ‘Who discovered the mouth of river Niger?’  ‘My grandfather’, the boy answered.  The uncle was so disappointed as the boy keeps repeating ‘my grandfather.’ A member of the panel then went further to ask him why he thinks the answer is his grandfather. He replied: ‘My grandfather was a fisherman who lived around New Bussa long before Mungo Park arrived. He definitely knew about the mouth of the river before Park. Only that he was not literate enough to tell the story.’” 

    All the panelists were amazed and clapped for the boy. This is what Kekong Bisong called necessary disobedience. For him, the work of the teacher is not to produce conventional ideas and then expect the students to reproduce same at examinations. It is rather to train the mind in challenging beliefs and conventions so as to ascertain what is true and real.

    Again, contrary to our knowledge that there are persons priests cannot preside over their funerals because they didn’t die in “the state of Grace”, this could mean, among other things, that they died not being baptized or having their “marriages” blessed in the Church, Kekong sent us on a thinking task by asking: “If the priest can preside over the blessing of a cassava farm for instance, why not the funeral of a human being created in the image and likeness of God?”  He rhetorically continued: “Is the cassava farm more important than the alleged sinner?  By the way, the purple worn by the priest at funeral symbolizes penitence. Therefore, burial is a penitential rite and not a triumphant celebration of sainthood.”

    The debate about the role of religion in post- colonial Africa, particularly Nigeria, has now become more intense than ever. Scholars now appear angry and more serious in asking questions about the role of religion in nation-building. Already, some literati like Prof. Wole Soyinka, had already concluded that religion is an enemy of nationhood. The Nobel laureate in a lecture titled “Nation space and Nationhood” to mark the 100 birthday anniversary of the late Chief Obafemi Awolowo, argued that religion is an enemy of nationhood and for Nigeria to forge ahead, it must be able to place it on suspension.

    In a not-so-recent piece, the brilliant and equally controversial Bishop Matthew Kukah, the Catholic Bishop of Sokoto Diocese, said: “… in these trying times, the name of God and religion have been dragged by fly-by- night pastors who have equally spawned an industry of prayer warriors who are daily stalking the corridors of power. Men with equally suspicious intentions, with stolen mandates of legitimacy, seeking escape from justice daily employ these charlatans.” Hence, the need “to liberate theology rather than talk about liberation theology from these venal men who practice criminality masquerading as religion”.

    Amidst the challenges and doubts of the possibility of creating a society that is equitable, just and fair to all citizens and believers, Kekong’s method of critical thinking remains the way out. Here’s wishing him many more years in good health.

    •Damina, a student of religion and society, wrote from Kaduna and can be reached via francisdamina@gmail.com

  • ‘Religion has helped to preserve languages’

    ‘Religion has helped to preserve languages’

    The just-concluded annual conference of the Linguistics Association of Nigeria has put the spotlight on the role of religious organisations, such as the Jehovah’s Witnesses in documenting and preserving African indigenous languages.

    The event, which was held in Lokoja, underscored the significance of language in preservating the culture and identity of any people.

    According to the chair of the organising committee, Prof. Harrison Adeniyi, Jehovah’s Witnesses has made immense contributions towards the documentation of Nigerian indigenous languages.

    Prof. Adeniyi, who has been teaching linguistics at the Lagos State University in Nigeria for over 35 years, was one of the early birds at the Witnesses’ exhibition stand, located just outside the conference hall. He picked a copy of the newly released translation of the Christian Greek Scriptures in Nigerian pidgin, and soon thereafter, he announced to attendees to benefit themselves by visiting the Witnesses’ exhibition stand. “Translating the Bible to Pidgin and Igbo will help the Igbo scholar to know how to work on orthography,” Professor Adeniyi said.

    Another visitor to the stand was Dr Gerald Nweya, a senior lecturer in the Department of Linguistics and African Languages at the University of Ibadan. He noted that from his research, he discovered that Watchtower, the organisation used by Jehovah’s Witnesses globally had developed helpful content and resources in about 300 African languages and 26 Nigerian languages. He said that the jw.org website is one of the best reservoirs of indigenous African languages, and the contents are helpful both for language researchers and the general public.

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    Another presenter, Dr Tosin Akere, noted that “jw.org has an unmatched database for Nigerian languages. JW.ORG is faithful to the orthography of the languages. It is only jw.org for now that I know has the requisite consistency. The language is simple but not simplistic and it can accommodate all.”

    Indeed, about 200 delegates and students visited the Witnesses’ exhibition stand during the 3-day conference of the Linguistics Association of Nigeria held at the old Senate Chambers of the Federal University of Lokoja, Nigeria had the opportunity to pick up literature in both foreign and local Nigerian languages, and received guidance in navigating the jw.org website, where digital forms of the literature, as well as music and movies in hundreds of languages, can be found.

    The jw.org is available to the general public, with contents ranging from health, education, morality, and spirituality available free of charge, without registration, and in about 1,081 languages.

  • 2019 polls in retrospect: Does democracy need religion?

    No doubt, the much awaited 2019 poll has come and gone. But the ripple effect lingers on. To any keen observer the election threw up a number of critical issues that deserves in-depth prognosis while waiting for another four years. Or else we may be repeating same mistakes without learning from history. It is incumbent on the Independent National Electoral Commission (INEC) and indeed all Nigerians to learn from the flaws of the recently concluded elections which was the most long drawn because of the new developments of declaring elections inconclusive; a term completely alien to our previous elections in earlier republic.

    No one can deny the fact that it was the worst in the annals of electioneering in this country most especially in terms of brazen manifestation of vote-buying with the electoral victory going to the highest bidders despite INEC’s pretensions to the contrary.

    The spate of electoral violence in some states such as the South-south region and in particular Rivers State where the civil society was over-militarised cannot go unnoticed. In core northern parts of the country, it is unfortunate that the phenomenon of under-age voting became the norm! Not only that while the Electoral Act made it incumbent on INEC to observe party primaries, lack of internal democracy tore virtually all major political parties apart with the wounds yet to heal in many cases where candidacy issue is still being slugged out in law courts! Beyond that the pathetic unprecedented high rate of apathy is indeed unfortunate in the last election too.

    The thrust of this piece however is the debilitating influence of religion on the 2019 polls. This has never been the case in all previous elections in this country. Thus is it apposite to delve into the nexus between politics and religion especially in a plural and deeply divided society like Nigeria. If care is not taken, the concomitant effect of religion vis-à-vis national integration in our elections may be untoward for the nascent democracy and stability of Nigeria’s convoluting federal structure.

    Nevertheless, political philosophers all took dim view of religion and politics. ‘On my arrival in the United States of America, the religious aspect of the country was the first thing that struck my attention’.  Tocqueville reports in Democracy in America (I, 308). Tocqueville’s wonder embraces admiration as well as surprise. Though religion is not formally a part of the American political system, Tocqueville goes so far as to describe it as the first of America’s political institutions by virtue of its indirect effects upon political life (I, 305). Tocqueville on the other hand citing the American experience proposes that democracy can indeed become a friend of religion and may even be crucial to its vitality!

    Be that as it is, and coming back home, despite the fact that 1999 constitution (as amended)  stipulates that Nigeria is a secular state and should be in all ramifications, but, the percolating influence of religion on the body politick makes power sharing to take two dimensions. The formal and the informal; for the latter where a governor is a Muslim the deputy is automatically a Christian. Aside from few states of the federation where the citizenry are predominantly either of the two contending faiths! While at the federal level, the federal character principle got extended to embrace informal power sharing. A Muslim or Christian presidential candidate normally does go all out in search of a vice of the opposite faith. This is not just for the beauty of it but rather as a vote-catching mechanism. While one cannot easily forget that religion was not really a deciding factor in the past as the late M.K.O. Abiola/Babagana Kingibe was a Muslim/Muslim ticket, it’s like contemporary Nigeria’s political firmament has been taken over by religious inclinations and avowed bigots in the polity.

    Perhaps the odd one out is Kaduna State where the governor – Mallam El-Rufai – opted for a Muslim/Muslim ticket on the ground that even if he were to pick the Pope he knew Christians would not vote for him! He was cashing-in on the asymmetric population size of Muslim/Christian in Kaduna State which no doubt is injurious to national integration and religious harmony.

    Though Karl Marx (of blessed memory) postulated that ‘religion is the opium of the society’, advocating that government should avoid it (religion) as much as possible and allow the citizenry to engage themselves with whatever faith they may profess individually or collectively, but in contemporary Nigeria both the state and government are enmeshed in manipulating religion for selfish reasons; making arrant nonsense of the secularity of the country.

    Meanwhile, God in His infinite mercy saved Nigerians from the debilitating role of religion in politics in the last poll. The country was on the verge of going the way of Sudan or Somalia that were torn apart by religion. The voting pattern in the presidential election was tainted by religion rather than free choice. The two major presidential candidates Buhari/Atiku are Muslims while the two vice presidential candidates too are of Christian faith. This was supposed to be a dilemma for Christendom but with the perception of most Christians either rightly or wrongly painting the ruling All Progressive Party (APC) as an Islamic Party capable of Islamising the country perhaps for the negligence in handling the herdsmen imbroglio. At the end of the day, most Christians voted for the Peoples Democratic Party (PDP) despite the media war of calumny against the PDP which ordinarily was badly discredited before the general elections. But this was not just happenstance as the Christian Association of Nigeria (CAN), Pentecostal Fellowship of Nigeria (PFN) and Catholic Mission cum notable Christian religious leaders mobilised against the ruling party APC. The usual norm of neutrality by our religious leaders was completely jettisoned by religious clerics.

    An objective analysis of the presidential election result glaringly revealed that Christians dominated states in the Southeast, South-south, Southwest and the North all opted for PDP. This is unprecedented in voting patterns in Nigeria. One state in the Southwest that tasted the venom of jaundiced religious inclinations in making electoral choices is Oyo State. Christian community were of the view that the informal power sharing was breached in the state. The incumbent governor being a Muslim for eight years was mentoring and sponsoring another Muslim to take over from him. As if to add salt to an injury, the three senatorial candidates in the state happened to be Muslims! This became a campaign issue which was used to swing votes against APC. In my personal interaction with some Christian religious leaders in the state, they confided in me that they were far from being comfortable with the sense of alienation they had before the elections in terms of choice of candidates which was tilted in favour of Islam. Interestingly, Muslim clerics in a live telecast during the last Maolud celebration asked APC governorship candidate to affirm his Islamic faith before he could enjoy the support of Muslims in the state. With all these, APC lost virtually all critical elections at a roll – presidential, senatorial seat contested by the governor and the governorship election badly too.

    From the foregoing, it needs be emphasised that the relationship between religion and democracy would thus appear to require very careful management. It may take ‘eternity’ for Nigeria to operate really as a secular state where even sufficiently educated people that are supposed to know better as a guiding light to the society operate as religious bigots how much more an ordinary folk.

     

    • Ojo (Ph.D) an Associate Professor of Comparative Politics and immediate past Chief of Staff to Oyo State governor .

     

  • Religion, culture and politics

    I attended  the Annual Lenten Talk of the prestigious Island Club  during the week  and the topic as well as  well  as the speaker  set  the tone for today’s discussion. The topic was – Renewal of the Spirit  and the Reborn Worship in Nigeria, Life in the Spirit, Life  of  Worship ‘.  Immediately  I   saw   the topic  I  prepared   myself  for a boring evening   that  can  only  be gingered    up   by   the  prospect   of  listening  for the first   time to any   sermon or lecture by the new   Bishop  of  the Lagos  Diocese of the Anglican  Communion, Dr H B Olumakaiye.   But  I was pleasantly  disappointed because  the  Bishop  made  such  a strong and  imposing intellectual   delivery  that inevitably   has led to  the  chosen  topic today – Religion, Culture  and  Politics.

    The  new  Bishop  showed  in no small  way  that  as  a theologian,  he is  a master  of  his trade. And while it may  sound almost  commercial  to  use such  terminology to describe  a Man  of God,   I   say it  in absolute good  faith and in admiration   of the contextual  and  cultural  analysis   which  Bishop  Olumakaiye  brought  to bear on the mode of worship in Nigeria, its history and  antecedents  and the need  to make it relevant  and  meaningful enough for Christians to  want  to  go to Church  regularly, to worship  God  in  Spirit  and in truth  as   enjoined  in the Bible.

    At  Question time at the Lecture I  told the erudite theologian  that  it  was a pity he already  had  a Ph D  because  his Lenten  Talk  was a potent and solid   intellectual   submission  on  worship  in any age and clime . I  then  christened  the talk .-‘ Olumakaiye ‘s Philosophy of  Worship  and Religion in Nigeria’. This is no exaggeration and I will show why  in my analysis   of  today’s   topic  that  has  flowed  from Bishop Olumakaiye’e Lenten Talk  at  Island  Club, Nigeria’s  Premier social  club during the week. Let  me also  put  on record  the fact  that  my question  to  Bishop  Olumakaiye  also  included   what    plans  the Nigerian Anglican  Communion  has   to contain the  threat of  gay  rights and  marriage to     Christianity in Nigeria. Especially  as  the Bishop  noted in his Talk that  marriage in the bible is between man  and a woman   and  the  concept  of  better  for  worse in marriage is  biblical  and  not  a  conditional,  or   disposable   fad  as  preached  by   contemporary   prosperity  pastors.

    The  Bishop  lamented  that  Nigerians are a notoriously   religious lot  but   mostly   godless and that church  attendance alone does not make a worshipper  a Man of  God. He  enjoined that  our cultural    values  must  be  allowed into our  mode of worship along with foreign  parts  of the liturgy  which form the  Church’s traditions. This  is in sharp  contrast  to  the policy of  some Anglicans to  bring  in choirs  from abroad and even  trumpeters  when  locally,   drums and other instruments of  worship in our environment  can make  worship  more  contextually  enjoyable  and elevating, spiritually.

    It  is necessary  to look  at the world  at  large  and  our  environment too  to see the significance of  some  of  the issues  raised  at this  Lenten  Talk. If  you  take look  at nations like Ireland  and Australia bedrocks  of astute  Christianity  you  will  see that  things  are  no  longer  the same in  terms  of  religion  and culture. Also  if you see  what  the present Pope Francis  is  doing  you  will  see  a sharp  departure  from  what his predecessor  did   and had  to  retire, an  almost  unheard   thing  for  a Pope. If  you  look at  the politics  of  Nigeria  and  the  US   you  will  see  amazing consensus in Nigeria  on  religion and     politics,  while you  see  in the   US a  dangerous  polarization  and  division  between  the two  major  political   parties in such  a way  that  tolerance  or respect for opposing views on issues and ideology   seem  to have taken a flight  out  of the window in the American  political  system. I  will  illustrate  these issues  one  by one.

    We  start  with  Ireland where the PM is  a gay  man and is proud of it.  Yet  this is Ireland  a great and reputable Catholic  nation.  Surely  values  have changed. In addition this   the  PM is,  in looks more Asian  than European. Yet  Ireland  is  still  regarded  as  a  strong Catholic  nation  globally. Australia   too   has approved  gay  marriages  just  like  Ireland  and  these  are  revered  Christian  nations .Surely  such  liberalism  does  not go down  well  in our part  of the world. But  that is the reality  of   the situation and the change  it  has wrought   with  or without   religion.

    In  the  case of the last two  Popes, a comparison  is inevitable.  Pope  Benedict XVI  is  German  and is an intellectual  giant  and the brain of  the Catholic Church  in terms if doctrine for a long time before he became Pope. He  stood  against homophobia and  ordination of women  priests  by saying that the Church must  stand firm and not bow to the fashion of the times in terms of  culture. Undoubtedly when  the child  abuse  scandals  broke  he had  to go because he was in charge of  discipline in the Church  for  a long  time. His  successor  who  came second when Benedict  was elected Pope,    now  Pope  Francis,    is adapting to the times  and has had  to apologise   on   sickening and pervasive   child abuse   by priests,  and sack  high ranking Cardinals in Chile and Australia in particular. But  the shame on the Catholic Church  because  of the child abuse  and pedophilia case  is  massive  and  will  not  go away  before  doing irreparable  damage to the  Church  And     it remains  to be seen  how the Church will  cope  without breaking.

    In  all  these,   Nigeria presents a  picture  of  consensus  and tolerance  when  you  mix  religion with  politics.  Our  president is a religious  man  of integrity and he is a Muslim. Our Vice President is a Pastor  and  a Professor  of law.  Our  politics  allows  for  balancing and accommodation of religion as is the case in Lagos State  politics for now.  Both  Nigerian Christians  and Muslims are  united on the issue of marriage as between a   man  and a woman as in the Koran and the bible.  And  we  have a law  in place against  homophobia and lesbianism  for which  some Western  nations   hate   us.

    Compare  this with  the situation in the US where   the  Mayor  of  town  is  gay   and   is  the wife  of another  man and is attacking the US Vice President  of intolerance  because  the VP’s  wife  works  for  an organization  that  forbids gay  marriage. In  the  US  feminism    and the Me Too  phenomenon  has  risen  in fury  during  Trump Presidency in which  vitriol is directed against  the president himself  because  of his  alleged    poor  treatment   of women  in the past.  Yet  this president  is getting more popular  with  his core supporters    who   see    such  vilifications  as  undeserving and sheer  distractions  from his achievements.  The  US  president  himself  has branded his detractors as  Cultural  Marxists and   Socialists  while  his opponents in the liberal  sector of American politics see  his policies as Nationalistic, Homophobic and Islamophobic   especially  with regard to immigration. So  the battle line is drawn between  the GOP  the party of  the  Republicans in power  and the Democrats   who  control the Lower House  in the legislature.  Of  course  in all these  religion  seem  to  have lost its authority  given  the child abuse  case of the  Catholic     but Islamophobia  has  been added to the list of hate crimes involving  Jews and  Blacks, the traditional  victims of  racial  discrimination  in  the US. So   culturally  and in terms  of gay  rights American  society  remains  divided and  that  has turned its  politics  into  a divided  house  seriously    at war   against  itself. That  definitely   is not something that other  polities  would  like on their  shores  for now.  Once again, long  live  the  Federal Republic of  Nigeria.

  • This question of religion

    Wonders shall never end. Like a scene from a Nollywood blockbuster, a “man of God” is seen in a video praying over a supposedly dead body lying in an open coffin. Standing in front of a mammoth crowd of worshippers scattered in every direction behind him, he can be heard screaming for the ‘dead man’ to rise as he continues with his prayers. Then the ‘miracle’ happened. The man, who by all appearances was lying dead moments before, suddenly jolts back to life, sitting up in the coffin, with a quirky expression on his face – a look that suggested he had been yanked back to the land of the living from the great beyond. The ecstatic crowd cheers on as the triumphant religious leader nods in satisfaction at his own (or his god’s) powers.

    The video circulated around the web like quick-fire, like most absurd things do these days. Before long, the criticism began to pour in, then condemnation from ‘peers’ which prompted a disguised admission of fraud and now at least one lawsuit has been filed. The ‘man of God’ in question is South African pastor, Alph Lukau of the Alleluia Ministries, based in the affluent area of Sandton in Johannesburg, South Africa. His ‘dead’ subject has also been identified as Brighton Moyo, a Zimbabwean who reportedly works in Pretoria, and who has gone underground since he found new (and probably unwanted) fame in pastor Lukau’s church. The suppliers of the coffin and the funeral services provider where a hearse was obtained have now reportedly filed a suit against the pastor for involving them in his ‘show’.

    Although some say there are no such things as miracles, in Nigeria, we know all about miracles. Apparently, the religious hustle is not uniquely Nigerian. Like Pastor Lukau, who still remains defiant that he is the real deal, we have had several fake miracles busted by eagle eyed Nigerians, but all to no consequence. In the business of miracles, the first step is to brainwash unsuspecting worshippers, to a level where it becomes sacrilege to even entertain the thought that the religious leader may not be what he/she claims to be. A perplexing industry of ‘soul harvesters’ is growing, especially across Africa, which is home to the poorest people in the world. There seems to be a direct link between abject poverty and gullible religious followership, where the one ensures the perpetuity of the other.

    Without doubt, this is a sensitive topic, especially in these parts. However, no sensible person that is still in control of their thinking faculty would have seen the viral video at Pastor Lukau’s church without being disgusted by the charade. To begin with, the acting of Brighton, the dead poser, could not have won him any awards if he was the only contestant. Pastor Lukau has also come out to say he may have noticed that the very alive Brighton was breathing while in the coffin. The video evidence is as clear as day. In the world of the living, we call it fraud.

    It cannot be denied, that this kind of fraud is being perpetuated everyday, all over the world, especially in Africa. There are so many names that can be called in Nigeria, but the voice of supporters defending their religious leaders will drown any criticism or accusation. It has happened many times. The blind receive miraculous sight, everyday, on the altars of many a pastor, bishop, reverend, apostle, etc. But the cure for blind followership in religion is yet to be found. As the likes of Boko Haram and ISIS have proven, it is not a purely Christian phenomenon. The motives may differ, but spiritual gullibility has no other name.

    The scourge of spiritual entrepreneurs has so pervaded the African continent that drastic measures have been taken in the past to curtail the activities of salvation scam artists, with their fake tickets to heaven. Take Cameroun for example, when Paul Biya, President of Cameroun, ordered the closure of about 100 pentecostal churches in key Camerounian cities sometime in 2013. The order was criticised, as expected, but it drew attention to the truth of fraud, deceit and manipulation that has become the norm in such establishments. If Paul Biya had visited Nigeria, he would have realised that the problem is not with pentecostal churches alone. With miracle working reverend fathers now in operation in Nigeria, no denomination is left out.

    Tim Omotosho is a Nigerian who operated his ‘ministry’ in South Africa but is now facing charges of rape and human trafficking in Port Elizabeth, South Africa. His arrest drew wide attention, but the things he stands accused of continue to happen, especially in Nigeria. Families have lost relatives to religious organisations, where they live at the pleasure of their leader. There is that one case, involving a prominent Emir in Northern Nigeria, where a little girl in Lagos was spirited away to the north, to a Muslim conclave where her Christian parents were barred from seeing their teenage daughter. It is all in the same vein of blind religious followership that easily becomes radicalism.

    It is a wide opinion that poverty facilitates spiritual gullibility. However, one curious detail of Pastor Lukau’s resurrection charade is that his church is located in one of Johannesburg’s more affluent neighbourhoods. Even in Nigeria, the rich and mighty bend their knees before powerful ‘men of god’ and are quick to follow directions whenever they are prompted by these religious leaders. This complicates the poverty argument and further mystifies the rush for spiritual salvation that has gripped Africans.  When systems do not work the way they should and one virtually risks life and limb every time we step out of the door, then it is at least understandable why people are desperate for protection and salvation in these parts.

    It is not anybody’s place to speak about what another person choses to believe or practice within their rights. However, the individual choices of people in this regard is leading to the building of more churches than money making places of business, or schools and hospitals and other necessary establishments. In this respect, it becomes a national concern, especially when it is being driven by fraudulent motives in many cases. In Enugu some time ago, a group of ‘miracle merchants’ were apprehended. Their business involved helping pastors all over the country stage miracles everywhere. Like Brighton, whose friends say he has faked miracles in the past, they made a business out of staging miracles.

    In developed countries, the question of religion is quite muted. Maybe because the authorities rise to their responsibilities to a larger extent than they do here, people are less concerned about spiritual reassurance. It is no wonder that foreign religious leaders love to crusade in African cities where they get more crowds than they do in their better working societies. Yet, the religious fever that envelopes our cities is a direct contradiction to the vice and debauchery that grips the society.

    There is no legislating religious freedom, as President Biya of Cameroun sought to do. However, he was right in thinking that the fraud that pervades religious establishments is worthy of attention. There is a serious need for some action to prevent the incursion of career criminals into the landscape of religion. The institution of more stringent requirements to set up a religious establishment may be a start, and random investigation of ‘miracles’ should not also be out of the question for the sake of sanity in society. Anyone with nothing to hide should have no problem with this.

    Since Pastor Lukau is not operating in Nigeria, there may be repercussions for him, especially now that there are suits filed against him, and Brighton will most likely be found and quizzed about his involvement. It may take one high profile case of fraud being uncovered in a religious establishment in Nigeria before the veil of ultra-religiosity can begin to fall from the eyes of many in our society.

  • 2019: Northern youths say no to religion, ethnicity

    NORTHERN youths under the auspices of Northern Youth Leaders Forum (NYLF) yesterday asked political parties to de-emphasise religion and ethnicity in their campaigns.

    The youths also appealed to the Nigeria Labour Congress (NLC) to take a second look at its planned nationwide industrial action over minimum wage.

    Its National Chairman, Comrade Elliot Afiyo, who spoke at a news briefing in Abuja, said campaigns should be issue-based and focused, essentially on growth agenda.

    Afiyo said the youths were not comfortable with the current state of affairs, where the two major political parties – the All Progressives Congress (APC) and the People’s Democratic Parties (PDP) – devote attention on personalities instead of telling Nigerians how they intend to development the country.

    He said those, who resort to religion and ethnicity to win votes, will fail because the 2019 election is beyond religion and ethnicity.

    On the NLC planned strike, he said although it is disheartening that an average Nigerian worker still receives N18,000 as minimum wage, contemplating nationwide strike at this point in time “is definitely ill-timed and uncalled for” due to the forthcoming election.

    Afiyo said they have it on good authority that some politicians and thugs were already mobilising to hijack the strike to cause confusion and create crisis so as to have a reason for the postponement of the 2019 general elections.

    “On this note, we sincerely appeal to the NLC to shelve all issues relating to the National Minimum Wage until April, 2019.

    “We give this advice based on facts available to us. The NLC in particular and Nigerians have a choice to make between National Minimum Wage and democracy,” he said.

    Afiyo, who said the NYLF has not endorsed any presidential candidate contrary to reports, noted that the decision to back a candidate would be taken at their National Executive Council meeting later this month.

    The NYLF leader said President Muhammadu Buhari should go ahead and extend the tenure of the Inspector General of Police, Ibrahim Idris.

    He noted that appointing a fresh IGP weeks to the election might be counter-productive.

    Besides, he said there was no guarantee that a new IGP would not be used to rig election as those clamouring for Idris to go claimed.