Wednesday, September 17, 2014
Wednesday, March 12, 2014
Pastoral ministry on the edge of religious conflict
Pastoral ministry on the edge of religious conflict
It was shortly after my theological training and the next on my to-do list was taking responsibility as a local Church Pastor. The excitement and uncertainties were mixed and nothing short of unnerving. The role of a pastor in Sub-Saharan Africa, particularly in Nigeria is quite demanding
Of particular concern for me was the question of Inter-religious discourse. The relationship between Christians and Muslim in my home city had gone absolutely bad with well integrated neighborhoods becoming separated along religious lines. It appeared that deep animosity was the common feature of these new segregated communities. With a crippled justice system that had left victims oblivious of any respite, the melody of reprisal attack filled the airwave, creating a vicious circle of untamed bloodletting.
While the issues at the heart of this challenge could be socio-political, economic and ethnic, for me it was no less a matter of deep theological concern. Simply put, how has my theological training equipped me for this puzzling reality? How would I stand in front of my congregants who have suffered loss of loved ones and their source of living and say to them, ‘it’s all alright’?
The dilemma for me as a young Pastor wasn’t that of showcasing my academic prowess in rendering mind blowing homilies carved out of a mastery of exegetical tools but that of resonance and relevance. How would I proclaim biblical truth in such a way that keeps with the integrity of Biblical theology and also relevant to my immediate context? First, this question was one demanding diligent hermeneutics, not only in light of actual biblical context but also that of the context I lived in. Secondly, it demanded sound homiletics that was not just simply speaking at people but one that genuinely empathizes and lovingly applies biblical truth.
A lot is at stake and the pastoral ministry in such a dire context puts the pastor on the edge.
Wednesday, April 6, 2011
Only in this country
"With Nigeria all things are possible". This is a slogan I have devised to laugh off the frustration that one can live with in this country. I mean, can you beat the paradoxical reality of happiness and frustration; suffering and smiling (as Fela puts it), the absurd mingling of hope and despair. These predicates can persist but no further than the resilience of the masses that make up the larger population of the country.
An election is planned. It usually takes a term of four years from one election to another yet one is fully dumb funded by the unpreparedness and logistical blunder that greets every election. We can not exhaust all the anger and frustration that marked the last deliberate thwarting of the last elections. Should we not have learnt our lessons from that and work towards a hitch free elections? Well, it seem we never learn. We seem to sit and expect that some how, by some workings of fate we will end up with a great, free and fair election that will please Nigerians and the International community.
If that be not the case, then we may have to turn to the belief that the "usual-devil " acting behind the scene is at it again. Take a moment to think about this. It was first the shifting of the election date to the following Monday due to election materials not delivered on time by the contracted vendor. Before that Monday the whole calendar was rescheduled. Now, the messages keep getting mixed and we are not sure what is happening within the body responsible for the supposed running of a smooth election.
Only in this country can a few hold the most captive to their ugly machinations. May be we should continue to believe these people and follow them blindly. It is time they start speaking the truth. The much secrecy and mix messages make me doubt the delivery of a credible elections. We can either get up as a people and start questioning the polity (i.e. is the appropriate thing to do in a democracy) or in our usual "take them for granted" sit and watch.
An election is planned. It usually takes a term of four years from one election to another yet one is fully dumb funded by the unpreparedness and logistical blunder that greets every election. We can not exhaust all the anger and frustration that marked the last deliberate thwarting of the last elections. Should we not have learnt our lessons from that and work towards a hitch free elections? Well, it seem we never learn. We seem to sit and expect that some how, by some workings of fate we will end up with a great, free and fair election that will please Nigerians and the International community.
If that be not the case, then we may have to turn to the belief that the "usual-devil " acting behind the scene is at it again. Take a moment to think about this. It was first the shifting of the election date to the following Monday due to election materials not delivered on time by the contracted vendor. Before that Monday the whole calendar was rescheduled. Now, the messages keep getting mixed and we are not sure what is happening within the body responsible for the supposed running of a smooth election.
Only in this country can a few hold the most captive to their ugly machinations. May be we should continue to believe these people and follow them blindly. It is time they start speaking the truth. The much secrecy and mix messages make me doubt the delivery of a credible elections. We can either get up as a people and start questioning the polity (i.e. is the appropriate thing to do in a democracy) or in our usual "take them for granted" sit and watch.
Sunday, December 20, 2009
Thinking the environment
I have been hesitant to write on the climate crisis debate. My hesitation has stemmed from the thought that I am not a scientist nor a politician. At least by the impression I get, these two groups have been in the forefront of the campaign. However, my silence turns out to be baseless since most of what is being discussed pertains to the world I am a part of, and I owe an obligation to it as well.
Many faith people have also taken a calm posture. However, I think like other faith, biblical Christianity presents a perception about the universe: its origin, being and destiny. In considering the "being" of the universe, one appeals to an ontological question answer. How does the world exist? Does it hold such notion as chaos to nature?
From the decisive point of Biblical history, one reads of the God who is the creator of the heavens and the earth and is actively involved with it through history. We find him constantly revealed as being sovereign over it. Psalm 24: "The earth is the Lord's and the fulness there of, the world and those who dwell their in,..".
As pointed out, man is part of the created universe. He is part of the creation. However, he stands out by being the only one created in the image of the creator, endowed also with creative abilities. His place as being created in the image of his creator means he has the responsibility to care and nurture the earth in a way that enhances it and increases its capacity. This is shown in Genesis 2: 15 that man is put in the midst of the creation to "work it and take care of it" (NIV). The Hebrew word that translate for this means "to serve" or "to tend". Even more, it is the same word that is used for service to God. What in Danish could also mean "gudstjernse". The implication of this is that man is a "steward". Man is a created steward of the earth. The term steward is quite central here as it means "a person who manages another's property" or "a person who has charge of the household of another". The concept of "management" and "being in charge" comes strong here. This concept is so strengthened in Genesis as it shows God delegating to man "dominion" over the earth. It is this concept that makes the concept of "economy" possible: mans relationship to the earth resources. Man has three dimensional relationship one to God, the second to other creation or nature and the third to himself (within his social structure). He has been created as a steward with guiding principles to manage the resources of the earth or "our home".
This biblical perspective assumes a higher law giver to whom man is responsible to-God- who not only created nature but make it possible. He set the notion of economy, government, environment, family etc., the together are to make the earth, our home function for the common good.
Global warming as an issue has been largely blamed on human activities: their use or abuse of the earth's resources. This implies a failed stewardship. There is therefore a corresponding call on man to change course of actions. Many however have been suspicious of the tone of the message, especially when some have used it for exploitative purposes either from a political, economic or scientific angle. It has, in some respect, even made some scientific predictions quite questionable. Especially when scientist begin to use a pattern of "doom's day message" to talk about global warming. The debate has raged on with so much severity calling for a global action to save the earth. Our earth is being describe as "in peril". Predictions by some scientist paints a picture of gloom as projections are made for a doomsday lying ahead of us should there be no concerted effort. In response, some even think the language of scientist is so strong that it could lead to some hysteria. The question that still begs the answer is how severe is the situation and how gruesome could it be if not adhered to? Reported on the website of the Copenhagen Post on the 30th November 2009, Dorthe Dahl Jensen a leading ice researchers at the Niels Bohr Institute at the University of Copenhagen is quoted as saying: ‘Stop talking about doomsday. The Earth is absolutely not sinking, nor are the polar bears, because the Earth has previously been much warmer." Dorthe Dahl Jensen is further reported as saying "it was deeply frustrating that climate was being blamed for all the evils of the world, whether it was animals dying out or people getting sick."
The point is that as a scientist she recognizes the shift in the global warming debate and the inherent danger in that. Scientist may be overstepping their territory and she concludes: ‘The debate has almost taken on a religious quality’.
I do not think that the Christian faith is an opponent of science. It only believes that science has its limitation when it comes to the question of truth. Scientific findings are helpful and needed but do not answer the question of absolute truth. There is more to the answer than science can give. Just because something has been proven scientifically does not mean that ultimate truth has been established. We must there for be careful the inferences or conclusions we draw from a supposed discovery. We have seen that theories in science are not fixed. More of this earth is yet to be fully explored. Our finiteness can only give us that much.
The biblical response to the global climate crisis is that any form of the abuse of the earth by man stems from a fundamental problem of the corruptible nature of the hearts of humans that affects all the spheres of their lives. The creative genius of humans reflects that endowment of God's image in them but the viciousness of humans reflects that part of him that yearns for help from the grip of evil. It is for this that the bible talks of redemption. The message of salvation in Jesus is a message of saving man from that grip of evil and restoring his stewardship of the earth. This is not to assume that only Christian can be conscious of the need to take care of the environment. In fact one can learn to take care of the environment without being a Christian but one cannot be a Christian without the sense of a moral obligation to the earth. Jesus is revealed as the restorer of all things in creation. History is linear from a biblical perspective. It is leading to a set purpose. Creation itself will be fully restored (Romans 8:21-23)...the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God. Christians are having a calling not just to preach salvation from sin but restoration to all of creation and be stewards of the gift of creation.
The church within the society not only carry its role within the walls of the church building but recognizes the other institutions in the society as God's sacred tools and and those who lead them as his servants to bring justice and truth to the society. The church not only preach salvation from sins but have a moral and sacred obligation to be involved in the society for the common good. The reformers understood the faith not only from ecclesiastical functions but from a holistic perspective. Martin Luther is famously know to have said: "Even if I knew that tomorrow the world would go to pieces, I would still plant my apple tree." (www.brainyquote.com). In pointing to the true nature of value he said: "For in the true nature of things, if we rightly consider, every green tree is far more glorious than if it were made of gold and silver". The church should not play itself into the "climate change politics" but should not shy from its responsibility of promoting and campaigning for a responsible use of the resources of the earth for the common good. Every human, no matter where they are, should have the responsibility not only to extract the resources of the earth, but to do it in such a way that leaves it even better. John Calvin, a Reformer points to this in the 15th century by saying: "Let him who possesses a field, so partake of its yearly fruits, that he may not suffer the ground to be injured by his negligence; but let him endeavor to hand it down to posterity as he received it, or even better cultivated." This truth is built on a conviction that is build on biblical faith as he further say': ..."let every one regard himself as the steward of God in all things which he possesses". (www.iclnet.org)
For the Christian, the earth will face judgement not just from nature but from a living God. The world is in danger not just because of global warming but because of a global need for truth and that truth has come to all men. For all have gone away from God and do not live according to his purpose for their lives and their world. That is why Jesus has come to the earth over 2000 years ago.
The Yuletide is here again. It is Christmas. In this month will world leaders be gathering in Copenhagen to discuss the future of our world. Global warming among many other challenges are global issues. O how I wish, the reason for this season will not elude us again. For in this time a saviour was born for the salvation of the world.
Many faith people have also taken a calm posture. However, I think like other faith, biblical Christianity presents a perception about the universe: its origin, being and destiny. In considering the "being" of the universe, one appeals to an ontological question answer. How does the world exist? Does it hold such notion as chaos to nature?
From the decisive point of Biblical history, one reads of the God who is the creator of the heavens and the earth and is actively involved with it through history. We find him constantly revealed as being sovereign over it. Psalm 24: "The earth is the Lord's and the fulness there of, the world and those who dwell their in,..".
As pointed out, man is part of the created universe. He is part of the creation. However, he stands out by being the only one created in the image of the creator, endowed also with creative abilities. His place as being created in the image of his creator means he has the responsibility to care and nurture the earth in a way that enhances it and increases its capacity. This is shown in Genesis 2: 15 that man is put in the midst of the creation to "work it and take care of it" (NIV). The Hebrew word that translate for this means "to serve" or "to tend". Even more, it is the same word that is used for service to God. What in Danish could also mean "gudstjernse". The implication of this is that man is a "steward". Man is a created steward of the earth. The term steward is quite central here as it means "a person who manages another's property" or "a person who has charge of the household of another". The concept of "management" and "being in charge" comes strong here. This concept is so strengthened in Genesis as it shows God delegating to man "dominion" over the earth. It is this concept that makes the concept of "economy" possible: mans relationship to the earth resources. Man has three dimensional relationship one to God, the second to other creation or nature and the third to himself (within his social structure). He has been created as a steward with guiding principles to manage the resources of the earth or "our home".
This biblical perspective assumes a higher law giver to whom man is responsible to-God- who not only created nature but make it possible. He set the notion of economy, government, environment, family etc., the together are to make the earth, our home function for the common good.
Global warming as an issue has been largely blamed on human activities: their use or abuse of the earth's resources. This implies a failed stewardship. There is therefore a corresponding call on man to change course of actions. Many however have been suspicious of the tone of the message, especially when some have used it for exploitative purposes either from a political, economic or scientific angle. It has, in some respect, even made some scientific predictions quite questionable. Especially when scientist begin to use a pattern of "doom's day message" to talk about global warming. The debate has raged on with so much severity calling for a global action to save the earth. Our earth is being describe as "in peril". Predictions by some scientist paints a picture of gloom as projections are made for a doomsday lying ahead of us should there be no concerted effort. In response, some even think the language of scientist is so strong that it could lead to some hysteria. The question that still begs the answer is how severe is the situation and how gruesome could it be if not adhered to? Reported on the website of the Copenhagen Post on the 30th November 2009, Dorthe Dahl Jensen a leading ice researchers at the Niels Bohr Institute at the University of Copenhagen is quoted as saying: ‘Stop talking about doomsday. The Earth is absolutely not sinking, nor are the polar bears, because the Earth has previously been much warmer." Dorthe Dahl Jensen is further reported as saying "it was deeply frustrating that climate was being blamed for all the evils of the world, whether it was animals dying out or people getting sick."
The point is that as a scientist she recognizes the shift in the global warming debate and the inherent danger in that. Scientist may be overstepping their territory and she concludes: ‘The debate has almost taken on a religious quality’.
I do not think that the Christian faith is an opponent of science. It only believes that science has its limitation when it comes to the question of truth. Scientific findings are helpful and needed but do not answer the question of absolute truth. There is more to the answer than science can give. Just because something has been proven scientifically does not mean that ultimate truth has been established. We must there for be careful the inferences or conclusions we draw from a supposed discovery. We have seen that theories in science are not fixed. More of this earth is yet to be fully explored. Our finiteness can only give us that much.
The biblical response to the global climate crisis is that any form of the abuse of the earth by man stems from a fundamental problem of the corruptible nature of the hearts of humans that affects all the spheres of their lives. The creative genius of humans reflects that endowment of God's image in them but the viciousness of humans reflects that part of him that yearns for help from the grip of evil. It is for this that the bible talks of redemption. The message of salvation in Jesus is a message of saving man from that grip of evil and restoring his stewardship of the earth. This is not to assume that only Christian can be conscious of the need to take care of the environment. In fact one can learn to take care of the environment without being a Christian but one cannot be a Christian without the sense of a moral obligation to the earth. Jesus is revealed as the restorer of all things in creation. History is linear from a biblical perspective. It is leading to a set purpose. Creation itself will be fully restored (Romans 8:21-23)...the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God. Christians are having a calling not just to preach salvation from sin but restoration to all of creation and be stewards of the gift of creation.
The church within the society not only carry its role within the walls of the church building but recognizes the other institutions in the society as God's sacred tools and and those who lead them as his servants to bring justice and truth to the society. The church not only preach salvation from sins but have a moral and sacred obligation to be involved in the society for the common good. The reformers understood the faith not only from ecclesiastical functions but from a holistic perspective. Martin Luther is famously know to have said: "Even if I knew that tomorrow the world would go to pieces, I would still plant my apple tree." (www.brainyquote.com). In pointing to the true nature of value he said: "For in the true nature of things, if we rightly consider, every green tree is far more glorious than if it were made of gold and silver". The church should not play itself into the "climate change politics" but should not shy from its responsibility of promoting and campaigning for a responsible use of the resources of the earth for the common good. Every human, no matter where they are, should have the responsibility not only to extract the resources of the earth, but to do it in such a way that leaves it even better. John Calvin, a Reformer points to this in the 15th century by saying: "Let him who possesses a field, so partake of its yearly fruits, that he may not suffer the ground to be injured by his negligence; but let him endeavor to hand it down to posterity as he received it, or even better cultivated." This truth is built on a conviction that is build on biblical faith as he further say': ..."let every one regard himself as the steward of God in all things which he possesses". (www.iclnet.org)
For the Christian, the earth will face judgement not just from nature but from a living God. The world is in danger not just because of global warming but because of a global need for truth and that truth has come to all men. For all have gone away from God and do not live according to his purpose for their lives and their world. That is why Jesus has come to the earth over 2000 years ago.
The Yuletide is here again. It is Christmas. In this month will world leaders be gathering in Copenhagen to discuss the future of our world. Global warming among many other challenges are global issues. O how I wish, the reason for this season will not elude us again. For in this time a saviour was born for the salvation of the world.
Friday, April 17, 2009
The cry
I was hungry
And you formed a humanities group to discuss my hunger.
I was imprisoned
And you crept off quietly to your chapel and prayed for my release
I was naked
And in your mind you debated the morality of my appearance
I was sick
And you knelt and thank God for your health
I was lonely
And you left me alone to pray for me
You seem so holy, so close to God
But I am still very hungry-and lonely-and cold
Author: Unknown.
And you formed a humanities group to discuss my hunger.
I was imprisoned
And you crept off quietly to your chapel and prayed for my release
I was naked
And in your mind you debated the morality of my appearance
I was sick
And you knelt and thank God for your health
I was lonely
And you left me alone to pray for me
You seem so holy, so close to God
But I am still very hungry-and lonely-and cold
Author: Unknown.
Sunday, January 4, 2009
Only in this decade
What historic moments are we faced with or going through? This decade has painted on its canvas broad strokes of events that will surely go down many generations as defining moments. In this decade we have seen the rise of terror sweeping through the globe. In this decade we have witnessed unprecedented natural calamities that have gulped thousands of lives and properties. In this decade we have witness slow but persistent fall in global economy. In this decade like no other, men are shaken not by prophetic oracles but by meteorological prediction of a planet in peril
I am sure for most of us going over these list is rather depressing. It is in some ways so but it is also a point of reflection. What can we make of all these things that have happened. Should we just shove them away as one of those things or should we deal with them.
I am sure for most of us going over these list is rather depressing. It is in some ways so but it is also a point of reflection. What can we make of all these things that have happened. Should we just shove them away as one of those things or should we deal with them.
Saturday, December 6, 2008
Jos crisis: a question of nationhood
I would have loved to continue with the 2nd part of faith and politcs but I have been writing my thoughts about the recent ethno-religious crisis in my home city Jos, Nigeria.
Another fight
On November the 28th, 2008 I received what I can only refer to as a distress call from my mother. From her voice I could clearly sense there was trouble. She said: "...Son, please pray for Jos, there is trouble. Muslims and Christians are fighting again". Within the turn of a minute I was taken back to a similar situation that had taken place on September 7th 2001, when we witnessed a widespread destruction of lives and properties; where we saw the great betrayal of trust as friends and neighbors who have shared so much over long periods of time, drew the battle lines against each other and made swords clash. It was a chilling experience, one not even better imagined. Muslims and Christians combed their neighbourhoods in search of each other to dispel.
The irony of a city
Jos popularly called "Home of Peace and Tourism" at this point became a home of shreds and terror. Houses and cars were set on fire, human bodies littered the streets, random sounds of gun shots could be heard from unknown locations as people took shield from whatever they could to avoid stray bullets: some cried for help while others chanted religious slogans; thick black smoke hovered the sky from the burnings beneath and the air was filled with the smell of burnings.
After coming back from such memory trip, with a sense of frustration I hit my fist to the wall and asked: Why again... why must it have to happen again? Have we not learned from the past? I could not put my mind around what could have been the immediate cause of the clash but to only wait until I could call family and friends to know. As hours rolled by, phone calls came and the stories began to take shape and it became obvious that it was still on the issue of religion, politics and ethnicity. These three elements characterized previous crises that took place in 2001 and 2004.
Historical antecedents
Jos, the capital of Plateau State consists of Jos North, Jos South and Jos East Local Government Areas (LGAs); of these three Jos North LGA happens to be the heart of the State capital. Since the creation of the latter two LGAs out of the old Jos Local Government there has been a twist in the North. While Jos South and Jos East have remained politically stable, due largely to their ethnic homogeneity, Jos North seems to have been plunged into a state of religious and ethnic squabbles between the different indigenous ethnic groups on the one hand and the mostly Muslim Hausa-Fulani Muslims on the other. (It is important to note that there are non-Muslim Hausa-Fulani).
The creation of Jos South by the Gen Ibrahim Babangida administration in 1991 and later Jos East by the Gen Sani Abacha administration in 1996 was intended to address the religio-ethnic and political interests and tensions. However, these have only deepened the suspicion among the different groups existing in Jos
To gain further insight and grasp the complexity of the situation, one would have to step back from a specific situation to the larger picture. Let’s look at the North as a region and see how the Jos crises may have its place there.
A romance of religion and politics
Religion has been the major element that defines the north. The northern part of Nigeria is predominantly Muslim and the non-Muslims there are in the minority. Islam's influence of the north has been strong since the ascendancy of the hegemony of the Hausa-Fulani. Islam has not only established itself as a religious institution in the north but has become what shapes and defines the economy, socio-political nuances of this region. With such a posture of strength in the region, non-Muslims have always felt marginalized and alienated from the scheme of society's affair and the fight for self-actualization has been an ongoing battle for the ethnic minorities of the north.
The non-Muslims of the north, although with few in the core Northern Nigeria, mostly stretch through the region of Nigeria popularly known as the Middle-belt region; a name that describes its central placing in the country as well as define its political quest for self-identity and actualization. It is very unique by its composition: a very heterogeneous region of Nigeria with several tribal and ethic groups. In fact it has over half of the almost three hundred ethnic groups of Nigeria. In some cases it takes a journey of less than a hundred kilometers to drive pass dozens of ethnic and tribal groups distinct from each other only by full or a slight linguistic tone and accent. This region is undoubtedly the most ethnically diverse region of Nigeria.
While the diversity of this region remains a major feature that makes it unique, defining it as an entity or a part of the larger northern Nigeria has been a big challenge. For instance, the question of what defines the north will run along many fronts like, religion, language, ethnicity, and culture. When the reality of the diverse nature of the generality of northern Nigeria is brought into the equation, the true drama begins. It ends up being impossible to have a generally satisfactory definition of the north without having some part of the north feeling alienated or aggravated. Historical realities bear testaments to this.
Politically speaking, since the religio-political campaign (Jihad) of Usman Dan Fodio, in the wake of the 18th century which led to the establishment of the Sultanate in Sokoto, Islam has sort to establish itself as the religion of the north seeking to enforce its beliefs in every area of society. This is premise on the fact that Islam makes no separation between religion, politics or the state and culture or tradition, political leaders and traditional rulers in the north have seen their roles as that of upholding and promoting the course of Islam. There has not been any better prove of this than the efforts made by State Governors and other political leaders in the Northern states of Nigeria to enforce the Shari’a legal system in order to achieve the realization of Islamic states. This negates the provision of the constitution of the Federal Republic of Nigeria which provides for a secular state and a freedom of worship for all Nigerians. However, the dominance of Islam in the North has led to the declaration of some states as Islamic with little or no regard for the non-Muslim population who are equal citizens.
Unlike the middle belt, the core north has a common language which binds its people together. For the people of the middle belt Hausa is simply a second language. This common language and religion in the core north has helped create some level of unity, and makes the presence of any other religion to be seen as a threat to Islam’s, and by extension the Hausa Fulani’s firm grip over the north. Whereas, there has been relative "religious peace" in states with an almost absolute majority of Muslims (and that is not without a strong discrimination of the minority non-Muslim population) parts with a seeming dominant population of non-Muslims (usually Christians and some traditionalists) seem to experience series of religious clashes erupted as a result of Islam’s attempt for territorial expansion and wider political domination. This can be true of Southern Kaduna, Zaria, parts of Bauchi, Parts of Kano, among the Tiv, Jukun and Plateau people.
A time for an honest and just reflection
The recent crisis in Jos, in my opinion is a further reflection of unresolved questions. These questions are key to any honest discussion of national unity at any level of the Nigerian society. The crisis is not the main problem but a symptom of a need for justice. A call for such discussion is not a call to disunity as injustice is the greatest undoing of unity. For example, in the core north even Christians who are indigenes of those States cannot win elections there talk more of Christians who are settlers, but the Hausa-Fulani man who is not an indigenous person in Jos wants to dominate its political sphere. Is this just and fair? The Christian child in the core north does not enjoy the privilege to receive Christian religious instruction in public schools, but the Muslim child gets Islamic instruction in public schools within Christian dominated areas in the Middle Belt. Is this just and fair? A failure to discuss these issues will only continue to postpone healing and prolong the problems.
While there have been crises along religious lines, they have also always had ethnic undertones with them. Within the Middle Belt region there have been clashes in the past that owe to ethnic sentiments; take for instance a long history of conflict between the Jukun and Tiv ethnic nationalities, which lingered for a long period, the ethnic crises between the Kataf people and the Hausa Fulani. Other parts of the region may have not recorded bloody ethnic conflicts that cost lives and property but their politics have always suggested deep ethnic diversity. A lot has been done in the name of ethnicity: good or bad. In Plateau, a home to a large number of minorities, there are the minorities of the minority who feel marginalized by the so-called major ethnic groups. A very close look at the way politics have been in Plateau State in the past two decades reveals a people so divided by tribal and ethnic sentiments than are willing to admit to. There exists certain suspicion between the people of southern Plateau and that of the Northern part of the State. In fact, the three main indigenous tribes in Jos North Afizere, Anaguta and Berom are suspicious of each other’s intent and fear one may dominate the other. This of course is not just a regional problem nor is it only found in Plateau State but it reflects the state of the Nation Nigeria.
Crises of identity
The fact is that being a Nigerian is the last of many layers of identity. My brother in-law told me a story of a European missionary who attended a seminar that was to help foster peace and religious dialogue between Christians and Muslims in the north, at the end of the gathering an excited fellow from the audience shouted out: "Who believes in Nigeria?", almost all the people lifted their hands as they shouted "I!!" Just about the same time he gave a follow-up question to the first: "Who believes in a Nigerian?" at this point, one could hear the pin drop. This is something that has been consciously or unconsciously engrained in our psyche. What does it truly mean to be a Nigerian? The answer is a long list of identities; one is first a member of his ethnic group, then a member of his/her religion, then a member of his/her region, then a member of his/her political party and maybe then a Nigerian.
There is a deep seated mistrust between one ethnic group to another and giving the historical and contemporary realities in the north between religion and politics vis-a-vis ethnic diversity in the Middle Belt, individual groups defined either by religion or ethnicity assume their continued existence depends on them. In Jos, this is clear in the composition of the two major political parties: the People's Democratic Party is composed of largely Christians and indigenes of Jos while the All Nigerian People's Party is largely composed of Hausa Fulani Muslims. This reality was true during the Ibrahim Babangida's Social Democratic Party SDP and National Republican Congress NRC. People pitch in base on their religion and ethnicity.
Men of common heritage
It was Yusuf Maitama Sule who, in a program on National TV said: I am made to love mankind and not only my-kind -I thought that was a powerful statement to have come out of one of the respected leaders of the North. The failure to see that all men are alike is one of the problems. Even though we are a deeply religious people, we still have not come to grasp that all men are created by the same creator we claim we believe in. The genius of the American declaration of independence:
“We hold this truth to be self-evident, that all men are created equal, that they are endowed by their creator with certain unalienable rights, that among these are life, liberty and the pursuit of happiness" is not only true for the Americans but holds a universal truth for all men. We are first humans, created by a living and personal God before we are any other thing. As humans, we all share some common experiences, aspirations and expectations to life. We love the right to life for ourselves and family; we love liberty: our constitution, however deficient, does provide for some of those inalienable rights. If we desire these then we have to give same to our neighbors by observing the golden rule or in the words of the philosopher Emmanuel Kant, the "categorical imperative: Love your neighbor as yourself; Act only in that maxim whereby you can at the same time will that it should become a universal law."
Re-thinking nationhood
A way forward for Nigeria and Nigerians will mean an honest return to the concept of National rebirth addressing the question of national identity, equity, fairness and justice. As a matter of National identity we must come to terms with what truly makes us Nigeria and Nigerians. As a federation, we have to accept the fact that there are different groups and interests. These should not be a deficiency for our country but a strength. Imagine the immense potentials our diversity brings to bear in our country if we see each group and interest as part of the whole and realize that our beauty is in our diversity. When we disagree, it should be for the purpose of constructive progress for all. From the rainforest region to the creeks of the Niger delta and to the rocky plains of the plateau and up to the hot desert of the North we are all Nigerians and should not only have the right to speak but be heard wherever we go. In the spirit of true national rebirth, we must decide the most honest way to re-think our governing structure and see ways to truly make our federating units function and give leadership to the Nigerian people.
Nigerians are deeply religious. I do not say this in a derogatory way. It is almost the soul of our country. We display our sense of piety in every area of our life. In fact, in times of economic and political turmoil, Nigerians have found great strength and comfort from faith. We revere sacred people and items so devotedly yet a common sense of valuing human life often defy the peace our "religions" claim to be or give. My faith teaches me a culture of life; that there is such thing as the decency and dignity of human life; that protecting and promoting life is an act of worship to the creator of life. We need to find ways to function as a nation, defining clearly that fine line between state and religion. The idea of keeping this two separate is not godlessness but the way forward for this religiously plural society of ours. It is simply acknowledging that within our society, there are different spheres or institutions and they must each exercise independence for effective functioning. We must have a strong constitution that reflects our collective values and provide for citizens regardless of there faith and creed to go on without fear of molestation. Politics should not be used to promote religious agenda nor should religion be used to promote political agenda, be it in the North or South. Political office holders who have sworn to uphold the constitution of the federal republic should be faithful stewards who live by that oath. Should they desire to promote their religion through the means of political office, they should be impeached as abusing the oath of office and the constitution which contains collective guidelines for operating government.
Last word
Finally, I do not pretend to have provided answers to the many questions on this whole issue. I do not intend, in this writing to indict one religion over the other but to point to acts of injustices and unfairness where they have been shown and to call for a change of attitude where necessary for the collective good. God save Nigeria.
Another fight
On November the 28th, 2008 I received what I can only refer to as a distress call from my mother. From her voice I could clearly sense there was trouble. She said: "...Son, please pray for Jos, there is trouble. Muslims and Christians are fighting again". Within the turn of a minute I was taken back to a similar situation that had taken place on September 7th 2001, when we witnessed a widespread destruction of lives and properties; where we saw the great betrayal of trust as friends and neighbors who have shared so much over long periods of time, drew the battle lines against each other and made swords clash. It was a chilling experience, one not even better imagined. Muslims and Christians combed their neighbourhoods in search of each other to dispel.
The irony of a city
Jos popularly called "Home of Peace and Tourism" at this point became a home of shreds and terror. Houses and cars were set on fire, human bodies littered the streets, random sounds of gun shots could be heard from unknown locations as people took shield from whatever they could to avoid stray bullets: some cried for help while others chanted religious slogans; thick black smoke hovered the sky from the burnings beneath and the air was filled with the smell of burnings.
After coming back from such memory trip, with a sense of frustration I hit my fist to the wall and asked: Why again... why must it have to happen again? Have we not learned from the past? I could not put my mind around what could have been the immediate cause of the clash but to only wait until I could call family and friends to know. As hours rolled by, phone calls came and the stories began to take shape and it became obvious that it was still on the issue of religion, politics and ethnicity. These three elements characterized previous crises that took place in 2001 and 2004.
Historical antecedents
Jos, the capital of Plateau State consists of Jos North, Jos South and Jos East Local Government Areas (LGAs); of these three Jos North LGA happens to be the heart of the State capital. Since the creation of the latter two LGAs out of the old Jos Local Government there has been a twist in the North. While Jos South and Jos East have remained politically stable, due largely to their ethnic homogeneity, Jos North seems to have been plunged into a state of religious and ethnic squabbles between the different indigenous ethnic groups on the one hand and the mostly Muslim Hausa-Fulani Muslims on the other. (It is important to note that there are non-Muslim Hausa-Fulani).
The creation of Jos South by the Gen Ibrahim Babangida administration in 1991 and later Jos East by the Gen Sani Abacha administration in 1996 was intended to address the religio-ethnic and political interests and tensions. However, these have only deepened the suspicion among the different groups existing in Jos
To gain further insight and grasp the complexity of the situation, one would have to step back from a specific situation to the larger picture. Let’s look at the North as a region and see how the Jos crises may have its place there.
A romance of religion and politics
Religion has been the major element that defines the north. The northern part of Nigeria is predominantly Muslim and the non-Muslims there are in the minority. Islam's influence of the north has been strong since the ascendancy of the hegemony of the Hausa-Fulani. Islam has not only established itself as a religious institution in the north but has become what shapes and defines the economy, socio-political nuances of this region. With such a posture of strength in the region, non-Muslims have always felt marginalized and alienated from the scheme of society's affair and the fight for self-actualization has been an ongoing battle for the ethnic minorities of the north.
The non-Muslims of the north, although with few in the core Northern Nigeria, mostly stretch through the region of Nigeria popularly known as the Middle-belt region; a name that describes its central placing in the country as well as define its political quest for self-identity and actualization. It is very unique by its composition: a very heterogeneous region of Nigeria with several tribal and ethic groups. In fact it has over half of the almost three hundred ethnic groups of Nigeria. In some cases it takes a journey of less than a hundred kilometers to drive pass dozens of ethnic and tribal groups distinct from each other only by full or a slight linguistic tone and accent. This region is undoubtedly the most ethnically diverse region of Nigeria.
While the diversity of this region remains a major feature that makes it unique, defining it as an entity or a part of the larger northern Nigeria has been a big challenge. For instance, the question of what defines the north will run along many fronts like, religion, language, ethnicity, and culture. When the reality of the diverse nature of the generality of northern Nigeria is brought into the equation, the true drama begins. It ends up being impossible to have a generally satisfactory definition of the north without having some part of the north feeling alienated or aggravated. Historical realities bear testaments to this.
Politically speaking, since the religio-political campaign (Jihad) of Usman Dan Fodio, in the wake of the 18th century which led to the establishment of the Sultanate in Sokoto, Islam has sort to establish itself as the religion of the north seeking to enforce its beliefs in every area of society. This is premise on the fact that Islam makes no separation between religion, politics or the state and culture or tradition, political leaders and traditional rulers in the north have seen their roles as that of upholding and promoting the course of Islam. There has not been any better prove of this than the efforts made by State Governors and other political leaders in the Northern states of Nigeria to enforce the Shari’a legal system in order to achieve the realization of Islamic states. This negates the provision of the constitution of the Federal Republic of Nigeria which provides for a secular state and a freedom of worship for all Nigerians. However, the dominance of Islam in the North has led to the declaration of some states as Islamic with little or no regard for the non-Muslim population who are equal citizens.
Unlike the middle belt, the core north has a common language which binds its people together. For the people of the middle belt Hausa is simply a second language. This common language and religion in the core north has helped create some level of unity, and makes the presence of any other religion to be seen as a threat to Islam’s, and by extension the Hausa Fulani’s firm grip over the north. Whereas, there has been relative "religious peace" in states with an almost absolute majority of Muslims (and that is not without a strong discrimination of the minority non-Muslim population) parts with a seeming dominant population of non-Muslims (usually Christians and some traditionalists) seem to experience series of religious clashes erupted as a result of Islam’s attempt for territorial expansion and wider political domination. This can be true of Southern Kaduna, Zaria, parts of Bauchi, Parts of Kano, among the Tiv, Jukun and Plateau people.
A time for an honest and just reflection
The recent crisis in Jos, in my opinion is a further reflection of unresolved questions. These questions are key to any honest discussion of national unity at any level of the Nigerian society. The crisis is not the main problem but a symptom of a need for justice. A call for such discussion is not a call to disunity as injustice is the greatest undoing of unity. For example, in the core north even Christians who are indigenes of those States cannot win elections there talk more of Christians who are settlers, but the Hausa-Fulani man who is not an indigenous person in Jos wants to dominate its political sphere. Is this just and fair? The Christian child in the core north does not enjoy the privilege to receive Christian religious instruction in public schools, but the Muslim child gets Islamic instruction in public schools within Christian dominated areas in the Middle Belt. Is this just and fair? A failure to discuss these issues will only continue to postpone healing and prolong the problems.
While there have been crises along religious lines, they have also always had ethnic undertones with them. Within the Middle Belt region there have been clashes in the past that owe to ethnic sentiments; take for instance a long history of conflict between the Jukun and Tiv ethnic nationalities, which lingered for a long period, the ethnic crises between the Kataf people and the Hausa Fulani. Other parts of the region may have not recorded bloody ethnic conflicts that cost lives and property but their politics have always suggested deep ethnic diversity. A lot has been done in the name of ethnicity: good or bad. In Plateau, a home to a large number of minorities, there are the minorities of the minority who feel marginalized by the so-called major ethnic groups. A very close look at the way politics have been in Plateau State in the past two decades reveals a people so divided by tribal and ethnic sentiments than are willing to admit to. There exists certain suspicion between the people of southern Plateau and that of the Northern part of the State. In fact, the three main indigenous tribes in Jos North Afizere, Anaguta and Berom are suspicious of each other’s intent and fear one may dominate the other. This of course is not just a regional problem nor is it only found in Plateau State but it reflects the state of the Nation Nigeria.
Crises of identity
The fact is that being a Nigerian is the last of many layers of identity. My brother in-law told me a story of a European missionary who attended a seminar that was to help foster peace and religious dialogue between Christians and Muslims in the north, at the end of the gathering an excited fellow from the audience shouted out: "Who believes in Nigeria?", almost all the people lifted their hands as they shouted "I!!" Just about the same time he gave a follow-up question to the first: "Who believes in a Nigerian?" at this point, one could hear the pin drop. This is something that has been consciously or unconsciously engrained in our psyche. What does it truly mean to be a Nigerian? The answer is a long list of identities; one is first a member of his ethnic group, then a member of his/her religion, then a member of his/her region, then a member of his/her political party and maybe then a Nigerian.
There is a deep seated mistrust between one ethnic group to another and giving the historical and contemporary realities in the north between religion and politics vis-a-vis ethnic diversity in the Middle Belt, individual groups defined either by religion or ethnicity assume their continued existence depends on them. In Jos, this is clear in the composition of the two major political parties: the People's Democratic Party is composed of largely Christians and indigenes of Jos while the All Nigerian People's Party is largely composed of Hausa Fulani Muslims. This reality was true during the Ibrahim Babangida's Social Democratic Party SDP and National Republican Congress NRC. People pitch in base on their religion and ethnicity.
Men of common heritage
It was Yusuf Maitama Sule who, in a program on National TV said: I am made to love mankind and not only my-kind -I thought that was a powerful statement to have come out of one of the respected leaders of the North. The failure to see that all men are alike is one of the problems. Even though we are a deeply religious people, we still have not come to grasp that all men are created by the same creator we claim we believe in. The genius of the American declaration of independence:
“We hold this truth to be self-evident, that all men are created equal, that they are endowed by their creator with certain unalienable rights, that among these are life, liberty and the pursuit of happiness" is not only true for the Americans but holds a universal truth for all men. We are first humans, created by a living and personal God before we are any other thing. As humans, we all share some common experiences, aspirations and expectations to life. We love the right to life for ourselves and family; we love liberty: our constitution, however deficient, does provide for some of those inalienable rights. If we desire these then we have to give same to our neighbors by observing the golden rule or in the words of the philosopher Emmanuel Kant, the "categorical imperative: Love your neighbor as yourself; Act only in that maxim whereby you can at the same time will that it should become a universal law."
Re-thinking nationhood
A way forward for Nigeria and Nigerians will mean an honest return to the concept of National rebirth addressing the question of national identity, equity, fairness and justice. As a matter of National identity we must come to terms with what truly makes us Nigeria and Nigerians. As a federation, we have to accept the fact that there are different groups and interests. These should not be a deficiency for our country but a strength. Imagine the immense potentials our diversity brings to bear in our country if we see each group and interest as part of the whole and realize that our beauty is in our diversity. When we disagree, it should be for the purpose of constructive progress for all. From the rainforest region to the creeks of the Niger delta and to the rocky plains of the plateau and up to the hot desert of the North we are all Nigerians and should not only have the right to speak but be heard wherever we go. In the spirit of true national rebirth, we must decide the most honest way to re-think our governing structure and see ways to truly make our federating units function and give leadership to the Nigerian people.
Nigerians are deeply religious. I do not say this in a derogatory way. It is almost the soul of our country. We display our sense of piety in every area of our life. In fact, in times of economic and political turmoil, Nigerians have found great strength and comfort from faith. We revere sacred people and items so devotedly yet a common sense of valuing human life often defy the peace our "religions" claim to be or give. My faith teaches me a culture of life; that there is such thing as the decency and dignity of human life; that protecting and promoting life is an act of worship to the creator of life. We need to find ways to function as a nation, defining clearly that fine line between state and religion. The idea of keeping this two separate is not godlessness but the way forward for this religiously plural society of ours. It is simply acknowledging that within our society, there are different spheres or institutions and they must each exercise independence for effective functioning. We must have a strong constitution that reflects our collective values and provide for citizens regardless of there faith and creed to go on without fear of molestation. Politics should not be used to promote religious agenda nor should religion be used to promote political agenda, be it in the North or South. Political office holders who have sworn to uphold the constitution of the federal republic should be faithful stewards who live by that oath. Should they desire to promote their religion through the means of political office, they should be impeached as abusing the oath of office and the constitution which contains collective guidelines for operating government.
Last word
Finally, I do not pretend to have provided answers to the many questions on this whole issue. I do not intend, in this writing to indict one religion over the other but to point to acts of injustices and unfairness where they have been shown and to call for a change of attitude where necessary for the collective good. God save Nigeria.
Subscribe to:
Posts (Atom)