RELIGION AND SOCIAL TRANSFORMATION IN AFRICA: A Critical and Appreciative Perspective (PART 3)
This is the 3rd in the series of the product of the brilliant research carried out by Obaji Agbiji and Ignatius Swart both of the Research Institute for Theology and Religion of University of South Africa. I totally agree with the views expressed that is why I am sharing it on this blog. Kindly read on.
ENDEMIC POVERTY AND CORRUPTION IN THE WAKE OF OVERT RELIGIOSITY
The recent economic performance of African countries has not done enough to promote economic diversification, job growth and social development in order to lift millions of Africans out of poverty. Whilst poverty persists on the continent, corruption is also rife.
There is no consensus on the definition of poverty. According to Peter Townsend in a more recent discussion on the concept of poverty initiated by the United Nations Development Programme (UNDP), people can be deprived of income and other resources needed to obtain the conditions of life-the diets, material goods, amenities, standards and services that enable them participate in the relationship and customs of their society.
Another scholar Stan Burkey defines poverty in terms of basic needs and he distinguishes between absolute and relative poverty. Absolute poverty refers to the inability of an individual, a community or a nation to meet basic needs such as the need for food, shelter, potable water, healthcare and education. Relative poverty refers to the conditions where basic needs are met but where an inability persists to meet perceived needs and desires. Most African Countries fall within the absolute poverty category.
African communities also have definitions proverbs and anecdotes that depict poverty as an undesirable state or condition of human well-being, that not only leads to exclusion from communal life but also to an undermining of the ‘good life’ that gives meaning and purpose to human existence.
According to Ndem Ndiyo, corruption “is the offering, giving, receiving or soliciting directly or indirectly of anything of value to influence improperly the actions of another party”. He argues that corrupt practices vary enormously in kind from place to place but usually include fraudulent, collusive, coercive and obstructive practices. The levels of poverty on the African continent has led. Omosegbon to support the acceleration of Africa’s development through diversification but maintains that challenging issues such as corruption, civil strife and bad governance which are recurring factors in many African nations such as Kenya, Nigeria, Zimbabwe, Congo, Egypt, Malawi, South Africa, Zambia and many others should be taken into consideration.
The notoriety of Nigerians, Ghanaians, Congolese, Cameroonians and other Africans in terms of corruption both at home and abroad is irreconcilable with the significant presence of religious centres and activities in those societies. Referring to the example of Nigerian Christians, a scholar Ben Kwashi for instance has remarked. “This nation of Nigeria is blessed with every conceivable missionary church and para-church, and the number of prayer ministries is uncountable. And what have we achieved? Similarly John Onaiyekan also commented on the palpable religiosity of Nigerians as evinced by the number of churches and mosques and by the religious noise experienced in Nigerian towns. For him this feature of intense religiosity should be contrasted with the enormity of corruption in Nigerian society.
The enormity
of corruption in African society in the midst of intense religiosity inevitably
raises serious questions about the kind of Christian, Islamic and traditional
religious morality that exists in this predominantly religious continent. Moreover,
one may ask: what are the consequences of this form of religiosity? How does
the moral experience and performance of Africans conform to the requirement of
biblical, Quranic and African Traditional religious morality? If Islam, Christianity
and traditional religion are the norm, how then should the remarkable rise in
instances of corruption, the looting of public treasuries, electoral
malpractices, cultism, bribery, armed robbery, kidnappings and other forms of
criminal activities in so many African societies be explained?. What constitutes
the actual moral authority of Christians, Muslims and traditional religionist? Is
it expressed through the media, the internet, through secular values, reason,
tradition or the scriptures? Why have Africans both in moments of crisis and when
in political or elevated positions failed to live up to their religious
vocations, especially in terms of enacting sound moral values? In as much as
these are extremely difficult and disturbing questions, they clearly call for
deep reflection on the part of religious scholars and practitioners. (TO BE
CONTINUED)
Shalom,.
God Bless Africa
God Bless Humanity.
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Very Truly Yours
Elder (Evan) Ayodeji Ogunjobi (Deja Vu)
Please Circulate Worldwide
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