This represents Part (4)in the series of the report of this lucid and incisive research carried out by Obaji Agbiji and Ignatius Swart both of the Research Institute for Theology and Religion University of South Africa.
Kindly painstakingly read to the end.
Religious Complacency in the Wake of Endemic Poverty and Corruption
Whilst the endemic problems of African poverty and corruption should first of all be blamed on the African political elite, the blame rests in the second place on religious leaders who are part of the elite and have done little to stem poverty and corruption (Gifford 2009:250). Indeed, it could well be said that religious groups - Christian, Islamic and African Traditional - and their leaders have by and large been compliant as far as these problems are concerned. With reference to the case of Nigeria, for instance, Agbiji and Swart (2013) have pointed out that religious and political leaders have through the centuries derived their leadership ideology from similar ideological sources. In doing so, the religious, socio-economic and political spheres have continued to influence each other both positively and negatively. As a result, religion has been used in particular instances by politicians, political institutions, religious leaders and religious communities to foster and sustain the structural entrenchment of poverty and corruption in the continent in a number of ways.
Firstly, the complacent attitudes of religious leaders towards African governments in power (Agi 2008:133) have often resulted in religious leaders' abdicating their prophetic role. A few examples will suffice in this regard. During Ibrahim Babangida's regime as a military despot in Nigeria from 1985-1993, religious and traditional leaders were used to support his schemes. They were lodged in hotels in Abuja and were given briefcases stuffed with money - after endorsing his projects. When Sani Abacha was Nigerian head of state from 1993-1998 and was finding a way to keep himself in office, foreign and local clerics of various religious persuasions likewise travelled to Abuja at Abacha's invitation and expense. In the end, with the exception of the Roman Catholic Pontiff (Pope John Paul II), who insisted that Abacha should release all political prisoners, all other clerics went back to their destinations singing the praises of Abacha (Agi 2008:133). Likewise, in 2010, during the health crisis of late president Umaru Yar'Adua of Nigeria, Christian and Muslim religious leaders were invited to Aso Rock (the Presidential residence) to pray for the ailing president. Whilst the entire nation was kept in the dark with regard to the state of health of the president, none of the religious leaders came out to declare the true state of his health (Agbiji 2012:71, 74-75).
Whilst it could have been argued at the time that these leaders were not medical practitioners and that there was no pastoral obligation on them to declare confidential information, the least those religious leaders could have done was to declare that the president's health was still in a critical state, instead of keeping silent - especially since they knew the unjust way in which Nigerians had been treated with regard to the issue. In all three cases, religious leaders were used to cover up for the political elite.
The cases of religious and political patronage by politicians and religious leaders in Nigeria (cf. Adigwe & Grau 2007:98-101; Afolayan 1994:12) are similar to those found in a number of other African countries - a noticeable case being Zimbabwe. Terence Ranger (2002) has reported on the way in which religion was used by politicians in the build-up to the 2002 elections in Zimbabwe. Whilst ZANU-PF and its president, Robert Mugabe, were routinely intimidating and attacking religious leaders such as Archbishop Pius Ncube3 for criticizing the bad policies of government, Mugabe sought to woo other Christians. At a prayer day in Harare in February 2002, Mugabe addressed an audience that included a large contingent from the sect known as African Apostolic Faith;4 they held placards inscribed with ZANU-PF political messages, whilst singing and dancing. For his part the leader of this sect, Madzibaba Nzira,5 announced a prophecy that Mugabe was the divinely anointed king of Zimbabwe and that no person could dare to challenge him. Whilst patronizing the Christian churches, ZANU-PF members also requested spirit mediums to call upon the ancestors in support of Mugabe. ZANU-PF leaders thus used religion (both Christian and African Traditional) to promote their political interests, even when these contradicted religious values such as freedom, justice, the sanctity of life and peace.
For its part a delegation of the Movement for Democratic Change (MDC), headed by Morgan Tsvangirai, visited the Njelele shrine in the Matopos during the build-up to the 2002 elections. This visit by representatives of the MDC similarly demonstrated how political leaders resorted to religion to promote their political ambitions. Whilst some religious leaders have consistently maintained a critical stance against unjust political leaders, there are others that continue to "sway wherever the political wind blows". For instance, in the 2002 elections in Zimbabwe, whilst Archbishop Ncube declared Robert Mugabe's new election as president illegal and refused to attend the inauguration, two other Catholic bishops attended. It is also common knowledge that politicians in many African countries patronize pastors, imams and traditional medicine men in seeking spiritual power to win elections, keep themselves in positions of authority and even to undo their opponents (Ranger 2002; Rodrick 2002).
Secondly, historically (during the industrial revolution, colonial expansion and thereafter) religious bodies in Europe, North America, Asia and Africa have often relied on welfare and material aid in the form of poverty-relief programmes (Swart 2006a:17; Agbiji 2012:116-117; Nieman 2010:39; Clarke & Jennings 2008:9). Poverty is often accompanied by psychological and physical indignities. Although relief programmes are helpful in at least keeping the body and soul of the poor together as an interim measure, this does not amount to actual empowerment. Ultimately, this approach to poverty has a long-term negative impact on the poor, and especially on women, as it creates dependence and detracts from the ability of the poor to develop latent skills (White & Tiongco 1997:133). In this sense, religion has in some ways contributed to the social disempowerment of the poor in African societies.
Thirdly, through their work as distributors of relief and charity, religious institutions -such as the churches - are effectively providing psychological relief for unjust conditions and political and socio-economic institutions (Swart 2006a:24-25), whilst these continue to impoverish African societies (cf. Dickinson 1975:70). The use of religious institutions as distributors of relief and charity by political and economic institutions and by powerful individuals both locally and internationally further exacerbates the challenges of poverty and corruption in Africa.
Fourthly, religious practitioners have often encouraged 'God-talk' that weakens the resolve of masses to rise up against unjust political and economic systems in Africa. Much of this nonchalance with regard to public issues is initiated by the political elite and given impetus by religious leaders and by the faithful. In the face of socio-political and economic challenges on the continent, instead of Africans rising to the challenge, they resort to prayer. Whilst praying over issues of socio-political and economic importance is necessary, prayer should not replace responsible actions that are geared towards fighting unjust systems. The remarkable indifference of religious institutions in Africa in the face of enormous socio-political and economic injustice runs counter to their ethical claims. Such indifference on the part of religious institutions and practitioners in Africa also distances them from their known roles in overturning social injustice in various contexts such as Europe in the past. In this regard, for example, Paul Tracey (2012:90) reminds us of the role of religion in enabling "the people" to fight oppression between the 18th and 20th centuries in Europe and the United States of America. He asserts that between the 18th and 20th century, religious movements provided the basis for nearly all of the major uprisings by peasant or urban workers in Europe. The importance of the role of religious institutions in overturning unjust social institutions elsewhere lies in the example this presents to African religious institutions and practitioners.
Fifthly, the politicization and radicalization of religion in a number of African countries - such as in post-independence Nigeria, Rwanda and recently in Egypt, Kenya, Sudan and other African countries - have led to violence, deaths, injustice, poverty and hardship, which will be very difficult to eradicate from the continent (Kalu 2010e:270-271). Religious riots and Islamic terrorism in Nigeria, Kenya, Libya, Egypt and other parts of Africa all demonstrate the negative impact of religion. These negative trends have not only claimed hundreds of thousands of human lives, but are also responsible for the enormous destruction of resources (Kalu 2010e:278) that could have been used for the development of African nations. Kalu (2010e:272) has rightly observed that the radicalization of religion in Africa is accompanied by the scourge of poverty. Instead of being a source of complacency, conflict and poverty, religion could provide a lens through which the public space can be re-imagined (Kalu 2010e:287) and developed.
Àt this END TIME Africañs must unite and push religious sentiments to the back burner. We must take the bull by the horns and get rid of the political Elites along with the religious Elites who are propping them up.
Our focus should be on the REVOLUTION of the mind aimed at engaging the MIRACULOUS through having direct Access to the CREATOR. Our focus should be on Eradicating POVERTY, ILLITERACY and SUPERSTITION from our continent. Our focus should be on the DEVELOPMENT of a WELFARIST SOCIETY for the benefit of HUMAÑITY.
Welcome to a new Beginning.
Welcome to the MIRACULOUS
Harambee.
Shalom,.
God Bless Africa
God Bless Humanity.
Visit https://ayoogunjobi.blogspot.com
Very Truly Yours
Elder (Evan) Ayodeji Ogunjobi (Deja Vu) THE CONTROLLING SPIRIT OF THIS GENERATION
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