RELIGION AND SOCIAL TRANSFORMATION IN AFRICA (PART 2)

 

RELIGION AND SOCIAL TRANSFORMATION IN AFRICA (PART 2)

ACKNOWLEDGMENT

This 2^nd in the series of these Articles is the product of the Research carried out by Obaji Agbiji and Ignatius Swart both of the Research Institute for Theology and Religion University of South Africa (scriptura vol 114). Stellenbosch 2015.

It is titled Religion and social transformation in Africa: A critical and appreciative perspective. It is a very timely and topical discourse that addresses the fundamental problem of poverty and corruption on the African continent as related to religion. It is very incisive and lengthy and because it is educative, it is worth sharing hence the decision to serialize it on my blog. Kudos must be given to these two researchers for the brilliant work done and I crave their indulgence to share their resourcefulness with millions of Africans who are confused about the way forward. 

Whilst the African traditional religious heritage remains a potent force that still influence the values, identity and outlook of Africans, Islam and Christianity has become major sources of influence in African Society.

Christianity has been in existence in Africa for more than two thousand (2000) years and its enormous influence is not deniable Evidence of such influence can be seen in for example, the number of Christian churches names and institutional establishments in many African societies. Islam in turn has been around for such a long period of time that has led a scholar (Mbiti) to comment that these 2 religions can both claim to have become indigenous, albeit as later additions to African societies (when compared with African Traditional Religion). Mbiti argues that it is obvious that – in their encounter with indigenous religious traditions-Christianity and Islam have succeeded in converting many Africans. However traditional religion shows resilience in its impact in such areas as Africans’ historical-cultural roots, self-consciousness and expectations.

The influence of Christianity on African Traditional Religion and African Christian religiosity was achieved through the evangelization of Africans by returnee African Christian slaves and Christian missionaries from the West. It was the African Independent Churches, (AICs), however that introduced African traditional religious practices in African Christian religious communities. These churches (AICs) are identified with the Pentecostal type of churches generally known as Aladura among the Yoruba (in West Africa) Zion (in Southern and Central Africa), and Roho (In Eastern Africa).

The emphasis of the Aladura, Zion and Roho churches is on prayer, dreams, prophesy, faith-healing and providing solution to existential problems. The same applies to the modern day Pentecostal churches. The Aladura of West Africa, for example, strongly believe that the spoken word can be endowed with “Agbara emi” (spiritual Power). This idea is derived from Yoruba traditional beliefs but finds biblical backing in 1 Thess. 5 and 1 Cor. 4:20. The Aladura, like other AICs believe in witchcraft, demon-possession and in the link between sickness, misfortune and the activities of evil spirit-which are also familiar themes in the New Testament and correlate with traditional beliefs.

The influence of the beliefs and practices of the AICs on mainline and Pentecostal churches in Africa and the diaspora is substantial. Although the emphasis on prayer, healing, the power of the spoken word, music and dance is rooted biblically, these liturgical activities derive from traditional religious practices. The impact of these practice in sustaining a vibrant Christian faith and promoting the growth of the church in Africa and in the diaspora is not deniable. Whilst the influence of Christianity on traditional religion and vice versa is significant especially as this concerns attaining a meaningful indigenous African Christianity, the mutual influence of religion on the socio-political and economic life of Africans should not be underestimated.

Admittedly, just as religion influences the socio-political and economic spheres, so is religion also influenced by these spheres. African political and economic elite have often resorted to religion in their intense competition for the diminishing resources of wealth, political power and prestige. In African societies such as Nigeria, the state provides a source of power and wealth, more than any other institution in society. The power and wealth provided by the state is usually competed for with enormous ferocity. Religion is used in this context as both a contested field and as an instrument of competition. The religious dimension in socio-economic and political contestation in Africa could be said to be both pervasive and complex.

Kalu another scholar argues that the intrusion of spirituality in contemporary political dynamics is firstly given impetus by the claim of African Politicians, that African political ethics are rooted in Africa traditional Worldview.

Secondly, religion is employed in the political and economic spheres by those who legitimize their power by appealing to ritual sources to be found in traditional religion and culture. These 2 factors enable traditional secret societies such as Ogboni Nyamkpe, Owegbe and Ekine to serve as instruments for mobilizing economic and political power in contemporary African society. Whilst Islam and Christianity, like traditional religions serve as instruments for the mobilization of economic and political power, they are wrongly used by the elite as instruments of political conflict. However, if religion is so entrenched in the socio-political and economic lives of Africans, it is a wonder that it does not also have a vital role to play in the transformation of the continent…..TO BE CONTINUED

Harambee.

Shalom,.

God Bless Africa

God Bless Humanity.

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Very Truly Yours

Elder (Evan) Ayodeji Ogunjobi (Deja Vu)

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