INFLUENCE OF RELIGION ON THE NIGERIAN DEMOCRACY (1960 – 2012)
BY
ONWUDINJO, BENEDICT ONUORA PG/Ph.D/06/41021
DEPARTMENT OF RELIGION AND CULTURAL STUDIES, FACULTY OF THE SOCIAL SCIENCES UNIVERSITY OF NIGERIA, NSUKKA
AREA OF STUDY: RELIGION AND SOCIETY
SUPERVISOR: PROF. AGHA, U. AGHA (REV)
APRIL, 2014 iii
TITLE PAGE
INFLUENCE OF RELIGION ON THE NIGERIAN DEMOCRACY (1960 – 2012)
BY
ONWUDINJO, BENEDICT ONUORA PG/Ph.D/06/41021
DEPARTMENT OF RELIGION AND CULTURAL STUDIES, FACULTY OF THE SOCIAL SCIENCES UNIVERSITY OF NIGERIA, NSUKKA
AREA OF STUDY: RELIGION AND SOCIETY
SUPERVISOR: PROF. AGHA, U. AGHA (REV)
APRIL, 2014 iv
CERTIFICATION
I, hereby certify that this thesis is original and has been written by me Onwudinjo,
Benedict Onuora with registration number PG/Ph.D/06/41021. It is a record of my research work and has not been presented before in any previous publication.
______Onwudinjo, Benedict O. Signature Date Student
______Prof. Agha U. Agha (Rev.) Signature Date Supervisor
v
REQUIREMENT
INFLUENCE OF RELIGION ON THE NIGERIAN DEMOCRACY
BY
ONWUDINJO, BENEDICT ONUORA PG/Ph.D/06/41021
A THESIS
SUBMITTED TO THE DEPARTMENT OF RELIGION AND CULTURAL STUDIES, IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE AWARD OF DOCTOR OF PHILOSOPHY DEGREE (Ph.D) IN DEPARTMENT OF RELIGION AND CULTURAL STUDIES IN THE FACULTY OF SOCIAL SCIENCES, UNIVERSITY OF NIGERIA, NSUKKA.
SUPERVISOR: PROF. AGHA, U. AGHA (REV)
APRIL, 2014 vi
APPROVAL
This thesis has been approved for the Department of Religion and Cultural Studies,
University of Nigeria, Nsukka.
BY
______PROF. AGHA, U. AGHA (Rev.) DATE Supervisor
______Prof. Okwueze M.I. DATE Internal Examiner
______Prof. Achunike H.C. DATE Internal Examiner
______Prof. Achunike H.C. DATE Head of Department
______Prof. C.O.T. Ugwu DATE Dean of Faculty
______Prof. B.A.C. Obiekezie DATE External Examiner
vii
DECLARATION
I, am Onwuinjo, Benedict Onuora a Post graduate student of the Department of
Religion and Cultural Studies, with Registration number PG/Ph.D/06/41021, has satisfactorily completed the requirements for the degree of Doctor of Philosophy (Ph.D).
The work embodied in this thesis is original and has not been submitted in part or full for any other diploma degree of this or any other university.
______Onwudinjo, Benedict Onuorah Signature Date Student
______Prof. Agha U. Agha (Rev.) Signature Date Supervisor
viii
DEDICATION
I am dedicating this work to the following:
§ His Grace Most Rev. Dr. Val. M. Okeke, the Catholic ArchBishop of Onitsha.
§ ArchBishop A.K. Obiefuna (Late)
§ Very Rev. Msgr. O.P. Achebe (Late)
§ Rev. Fr. Michael Cyprain, Iwene Tansi (Blessed)
§ Rev. Fr. Gilbert Ohai (Late)
§ Onwudinjo Family
§ All Nigerian Patriotic Citizens.
ix
ACKNOWLEDGMENTS
The researcher hereby wishes to express his heartfelt gratefulness to those who rendered some assistance in one way or the other towards the execution of this onerous work.
Firstly, the researcher reserves his most grateful appreciation to Almighty God who granted him unboundful gifts of health, wisdom and knowledge all through the period of the thesis.
Secondly the professional supervision of an eminent scholar – Professor Agha, U.
Agha is fundamental to the thesis. May God bless you for your marvelous and painstaking supervision. Next in importance in this regard of remembrance is the love of my Heads of Department, Rev. Fr. Professor Hilary Achunike and Rev. Dr. E.A. Ituma the past and present HOD’s respectively.
Another big turn is that, a great appreciation should be reseved to His Grace, the
Catholic ArchBishop of nitsha, Most Rev. Dr. Valerian M. Okeke for the entire caring for my life as a priest as well as my education career. Also the loving inspiration to education of ArchBishop A.K. Obiefuna, (Late), which led me to further studies will not be forgotten. Rest in peace. Amen.
I reserve also my big salutation to Professor: Malachy. I. Okwueze the Deputy
Vice Chancellor of the University of Nigeria, Nsukka and Professor C.O.T. Ugwu, the
Faculty Representative Prof. I. Madu and Professor Gilbert Ezekwe. Your mentorship to me contributed immensely during the days of my studies. Worthy of mentioning too is the moral and academic support of my colleague, Rev. Dr. David Ononogbu. x
The writer shall ever live to remember his colleagues for their support especially those who rendered help in correcting the manuscripts. They include: Rev. Frs. Paul
Nwakor, Barr. Ikenga Keneth Oraegbunam, Greg. Eke, Fred. Agu, Raphael Odike,
Christian Ele and Onwuama. Your moral, spiritual, social and academic support remain evergreen.
Also I appreciate your efforts Rev. Srs. Mary Judith Chidimma Obiechefu and
Adaoma Igwedibia. Your corrections and academic help contributed much to the completion of this work.
I wish to also express my deepest appreciation to the following personalities:
Chief Sir. G.C. Oranika, Ochendo Idemili, His Excellency, Senator Dr. Chris, Nwabueze
Ngige, OON, KSJ (Onwa Idemili), Chief Goddy Nnabuenyi, Ike and others. I must acknowledge your encouragement and pieces of advice during the course of my further studies. Above all, I reserve my most affectionate salutations to my beloved family –
Onwudinjo family. May God bless you all.
The painstaking effort of my word processor, Miss Chinonye Ugwu, is worthy of commendation. May God reward you for your effort in word-processing this work.
Finally, I salute all the readers of this work. May God grant you understanding, wisdom and knowledge conveyed in this work.
Thanks for all. xi
ABSTRACT
The thrust of this work, “Influence of Religion on the Nigerian Democracy” discussed the impacts of Religion on the Nigerian society which is being run under democratic governance. Historical research method was used in this thesis. The data collections, among other sources, were comprised of two major sources: primary and secondary sources. These data collections were analysed socially, critically and descriptively. It was found that positively, religion was credited with the following: the provision of African identity and political unity, curbed of evils, uplifting the human development of the society through education and health care sectors and other developments. Above all, it rehabilitated, restructured and reconstructed the society especially during and after the
Nigerian civil war. Religion was and is still responsible for the following: some of the crisis in Nigeria, social instabilities, some irremedial evils, economic stagnation, derogation of the Constitution of the Federal Republic of Nigeria, insecurity of lives and property and the apparent shaky condition of Nigerian secular state. By these implications, it appears that religion has failed in its function in Nigerian society. In conclusion, the researcher advocated that religious personnel should endeavour to live out practically ethics of their religion. Ultimately, some synergies of actions are absolutely required between religious bodies (particularly between Christianity and Islam) and largely between religion and government in the society. This filial collaboration will enhance attainment of true democracy and more positive impacts of Religion in Nigeria. xii
TABLE OF CONTENTS TITLE PAGE ...... iii CERTIFICATION ...... iv REQUIREMENT ...... v APPROVAL ...... vi DECLARATION ...... vii DEDICATION ...... viii ACKNOWLEDGMENTS...... ix ABSTRACT ...... xi TABLE OF CONTENTS ...... xii ACRONYMS AND ABBREVIATIONS ...... xv CHAPTER ONE: INTRODUCTION ...... 1 1.1 Background to the Study ...... 1 1.2 Statement of the Problem ...... 9 1.3 Objective of the Study ...... 11 1.4 Significance of the Study ...... 11 1.5 Scope...... 12 1.6 Methodology ...... 12 1.7 Definition of Related Terms ...... 13 CHAPTER TWO: LITERATURE REVIEW ...... 20 2.1 Formal Education ...... 20 2.2 Health Care and Life ...... 25 2.3 Infrastructure and Agriculture/ Horticulture/Development ...... 27 2.4 Spiritual and Pastoral Services ...... 28 2.5 Social Influence of Religion ...... 31 2.6 Destruction of Cultural Values ...... 35 2.7 Disunity, Disintegration, Competitions, Corruption & Materialism ...... 37 xiii
2.8 Riots, Violence, Wars and Squabble ...... 39 Summary of the Literature Review ...... 40 CHAPTER THREE: THE SCIENTIFIC EFFECTS OF RELIGIOSITY ON THE NIGERIAN DEMOCRACY ...... 41 3.1 Religious Influence on the Nigerian Democracy ...... 42 3.1.1 Spiritual Impact before Independence ...... 42 3.1.2 Spiritual Influence of Religion at a Glance ...... 45 3.1.3 Cultural Influence ...... 48 3.1.4 Prophetic Role ...... 49 3.1.5 Individual’s Influence (Impact) ...... 53 3.2 Political Influence of Religion on the Nigerian Democracy ...... 58 3.2.1 Religion and Concscientization for Civic Duties ...... 59 3.2.2 Religion and the Making of the Constitution of the Federal Republic of Nigeria (i.e Religion as the Super Structure) ...... 61 3.2.3 The Use of Religious Belief (Politicization) on Nigeria’s Democracy ...... 64 3.2.4 Religion: Monitoring and Sanitization of Election in Nigeria ...... 65 3.2.5 Use of Religious Concept and Sentiments by the Nigerian Politicians ...... 68 3.2.6 Religion as an Agent of Division on Nigerian Democracy...... 70 3.2.7 Other Influences of Religio-Political Unrest (Riots) ...... 71 CHAPTER FOUR: THE IMPACT OF DEMOCRACY IN NIGERIA ...... 76 4.1 Political Impact of Democracy in Nigeria ...... 76 4.2 Educational Impact of Democracy in Nigeria ...... 86 4.3 Impact of Democracy on Information and Communication Technology (ICT) .... 93 4.4 Social Impact of Democracy in Nigeria ...... 95 4.5 Economic Impact of Democracy in Nigeria ...... 101 4.6 Impact of Democracy on Infrastructure ...... 106 xiv
4.7 Impact of Democracy on Agriculture ...... 112 4.8 Security Impact of Democracy in Nigeria ...... 116 4.9 Impact of Democracy on Transport and Tourism ...... 119 CHAPTER FIVE: INFLUENCE OF RELIGION ON THE NIGERIAN DEMOCRACY ...... 123 5.1 Social Influence of Religion on the Nigerian Democracy ...... 123 5.2 Educational Influence of Religion on the Nigerian Democracy...... 130 5.3 Economic Influence of Religion on the Nigerian Democracy ...... 136 5.4 Moral Influence of Religion on the Nigeria Democracy ...... 142 5.5 Health – Care influence of Religion in Nigeria ...... 146 5.6 Agricultural Influence of Religion on the Nigerian Democracy ...... 149 CHAPTER SIX: SUMMARY AND CONCLUSION ...... 152 6.1 Summary of the Findings ...... 152 6.2 Contributions to Knowledge ...... 153 6.3 Recommendations ...... 156 6.4 Suggestions for Further Research ...... 158 6.5 Conclusion ...... 158 REFERENCES ...... 161 ORAL INTERVIEW ...... 179 xv
ACRONYMS AND ABBREVIATIONS AB - Archbishop
AC - Anglican Communion
AD - Anno Domini
AEWA - Anglophone Episcopacy Catholic of West Africa Presbyterian
AG - Action Group
AIDS - Acquired Immune Deficiency Syndrome
ATR - African Traditional Religion
BBC - British Broadcasting Corporation
CAN - Christian Association of Nigeria
CBCN - Catholic Bishops Conference of Nigeria
CBN - Catholic Bishop of Nigeria
CBN - Central Bank of Nigeria
CCN - Christian Churches of Nigeria
CMS - Church Missionary Society
CWI - Christian Welfare Initiative
ECOWAS - Economic Community of West Africa
ETC - Et Cetera (and so on)
FCT - Federal Capital Territory
FEC - Federal Executive Council
IDB - Islamic Development Bank
INEC - Independent National Electoral Commission
JNI - Jamaatu Nasril Islam
Msgr - Monsignor
Mtt - Mathew xvi
MUP - Movement for Unity and Progress
NACA - Nigerian Agency for the Control of Aids
NCNC - National Council of Nigeria and Cameroon’s
ND - No Date
NNA - Nigeria National Assembly
NNFESTAC - Nigerian National Festival of Arts and Culture
NOPRIN - Network on Police Reform in Nigeria
NP - No Page
NPC - Northern People’s Congress
NSCIA - Nigerian Supreme Council for Islamic Affairs
NYSC - National Youth Service Corps
OAIC - Organization of African Independent Churches
OAU - Organization of African Unity
OIC - Organization of Islamic Conference
OON - Officer of the Order of the Niger
PCN - Presbyterian Church of Nigeria
PFN - Pentecostal Fellowship of Nigeria
RCM - Roman Catholic Mission
Rev. - Reverend
Rev. Fr. - Reverend Father,
Rev. Sr. - Reverend Sisters
SMA - Society of African Mission
SSS - State Security Service
TLWA - Those Living with Aids 1
CHAPTER ONE
INTRODUCTION
1.1 Background to the Study
Nigeria is the largest country of the black race in the world. It is also the most multi-religious among the countries in Africa. This is in line with the view of Akumu et al
(2006:3) who opined that, “Nigeria is the most populous African state and one of the world’s most ethnically diverse societies being made up of over 250 ethno-linguistic groups.” The Nigerian ‘ethnic nationalities’ before the amalgamation, in 1914, comprised two separate geo-political zones: Southern and Northern protectorates. These two geo- political zones which constituted the ‘One Nigeria’ consisted of various cultures each with different traditional religions. Makozi in Okere (1988:9) asserted that:
Nigeria as one entity was born in 1914 when the two protectorates
of Northern and Southern Nigeria were amalgamated by Sir
Fredrick Lugard. The name “Nigeria” derived from the River ‘Niger
area’ was proposed by Miss Flora Shaw in an article she had written
as a press correspondent to ‘The Times’ in January, 1897, that is
fourteen years before the amalgamation.
One would then be right to say that Nigeria as a country is an artificial creation of
Lord Lugard. The “artificiality” in making up the country is a fundamental problem besetting Nigeria as a state in all facets of life (religiously, economically, politically, geographically, and so on). The various cultures with different traditional religions influenced governance in Nigeria tremendously, especially on the negative side. Logically and traditionally, each culture with its inherent religion, has some peculiar doctrines.
These cultures had already been operating by different types of governance. For instance,
1 2 the Igbo race within the South East zone was strictly under democratic rule, while the
Hausa/Fulani race was ruled by the system of oligarchy or strictly indirect rule. These different ruling methods which were merged together created a lot of problems. The worst of it all was the merging of the two ccompeting religions (Islam and Christianity) inherently existing in different areas under the canopy of two different geographical locations (North and South). The emergence of these two foreign religions (Islam and
Christianity) with the already existing traditional religions coupled with multi-populous nature of the country has made, and continues to make, both positive and negative impacts on the democratic governance of this giant country-Nigeria. Diara in Achunike
(2011:162) stated that:
With well over 145 million inhabitants, Nigeria is unarguably the most populous African nation. After independence in 1960, Nigeria was to run a full democratic government, but military dictatorship unfortunately sprang up and took more than 30 years of the country’s 50 years of existence as an independent nation. Nevertheless, the country is today considered a democracy, having held general elections for four republics of four years span each – 1999, 2003, 2007 and 2011 – uninterruptedly.
At independence, the pioneer leaders (Founding fathers) chose the system of democracy as the system of governance for Nigeria. Atubi (2011) attested that: “the founding fathers of this country created a democratic system that separated church from state so that, as a country, we could avoid the slippery slope of getting into the business of telling people what to believe”. It suffices to note that the reality of democracy could not be achieved under this circumstance (the coexistence of the three different religions as well as the multi ethnic groups). According to Udeh (2011: Oral Interview) “one concrete reason for the failure of democracy in Nigeria is the attitudinal nature or logical concept 3 of each religion regarding governance (democracy) coupled with different ethnic rationale”. A prime reflection goes to Islam.
Islam has different ideas altogether about governance. For Islamic culture, there is no separation of religion from governance. This concept was clearly buttressed by Ali
(2002:81) who stated that:
Muslims believe that their religion, Islam, is a complete way of life which has made copious provisions for all facets of life: practices, social involvement, economic undertakings, political participation, technological innovations, legal phenomenon and religious beliefs.
If one should reflect on the above, it is pertinent to say that Islamic religion is one with all the sayings above including political participation and governance. This concept is contrary to the belief of Christianity: “give to Caesar what belongs to Caesar and to God what belongs to God”. For the Islamic religion, adherents of non Islam are referred to as infidels. This means that such infidels cannot go to heaven not to talk of ruling or having a say in the human society. For Moslems, it seems that only their adherents can rule and can exercise governance. Manchilla (2003: np) confirmed this statement when he said that:
Muslim recognized that “he (the leader or ruler) must be a Muslim” and the main reason they gave was that if the ruler is not a Muslim, he is unable to rule because he does not have the knowledge of Islam. If he is not Muslim, he doesn’t have any idea, he does what he wants according to his own religion, he doesn’t know what Koran says. If he is not
Muslim everything is different. Islam is a complete way of life, so if he is non-Muslim completeness is not there. 4
Considering this fact in Nigeria means that democracy should not be a reality. For
Christianity, governance and religion are separate entities. Though the two (governance and religion) have complex inclinations in every human person. For instance, man is a religious being (homo religiosus) as well as a political animal (zoo politicon). This means that the two virtues (religiosity and politics) exist outstandingly but independently in the same man and in every subject (man) irrespective of colour, culture, race and religion.
Judging this tenet in Christianity, one will then say that the system of democracy for
Christianity is better relaxed unlike that of Islam. This not withstanding, Christianity abhors a totally free concept of democracy. Christianity welcomes democracy to a certain level. Christianity is rather bureaucratic. This is because it follows rules and laws rigidly.
Its officials are also dogmatic. Amidst the bureaucratic nature of the church, Christianity respects and cherishes democracy so well for the sake of human right.
The traditional (indigenous) religion, which had been in existence before the advent of the two foreign religions (Islam and Christianity) had a profound system of democracy. Indeed, traditional religion is very democratic in nature. Many scholars relate
Igbo governance with that of Greece. On this, Onwubiko, (1973:108) wrote that:
As in the assembly of the Athenian citizens, in ancient Greece, every grown-up male has the right to air his views on a matter under discussion. After the Assembly had listened to several speakers, some members were appointed to consult among themselves for a decision. They withdrew and after the consultation, returned with a decision which was unanimously accepted by the Assembly. In this way, decisions were reached not by voting but by a consensus.
We can see that Igbo traditional society respects commoners. It could also mean that even the council of elders cannot act authoritatively without seeking the minds of the 5 commoners. Such was the existence of democracy in Igbo area before the colonial era. In
Igbo traditional set up, religion and governance (Politics) were formally intermingled.
This is shown in the case of Eze being a ruler and a priest. But this is advisable only when the society is of one category. In this case democracy is safe. This is because the Eze respects and takes decision from his cabinets who are the representatives of the different villages and families.
Reflecting through these three prominent religions in Nigeria, one will not hesitate to assert that each of them Islam, Traditional Religions and Christianity has different notions of the type of governance (democracy) which Nigeria operates. Ngwudike (2011:
Oral Interview) stressed that “for Islam, Nigeria and her democracy are a sham.
Democracy or no democracy, governance or no governance, Islamic law is supreme and autocratic”. For Christianity, Nigeria and her democracy must have a limit (ie to a certain extent) even though it (democracy) is welcome and respected. And for traditional religion, democracy is a choice with relaxation.
Hence these diverse conceptions cause a fundamental problem or conflict in
Nigerian governance. These different levels of welcoming Nigeria and her democracy had provoked cultural and religious wars, riots, squabbles, conflicts and loss of wealth. They also hamper the system of governance. With these different notions, religion as an entity could not have enough positive impacts on the country. Onwujiaku (2011: Oral
Interview) opined that, “the worst is that religion is loosing its focus and functions to certain extent in sensitive issues.” Even though it has made some positive impacts in the country Nigeria, yet it had registered more negative effects. For example, some of religious adherents have been responsible for the shedding of much blood. They caused these atrocities in a bid to intervene in Nigerian democracy and governance. 6
Similar to the mistake of the colonial masters in merging the different cultures and many religions together, was their planting of the seeds of majority-minority syndrome in the country. The colonial lords apportioned very large geographical location (area) to the
North. They also sowed into the minds and hearts of the Northerners the superiority of their life and their religion over others through the incorporation of Sharia into the governance of sections of the Nigerian society, that is, Northern Nigeria. Ubaka
(2000:24) wrote that:
Islam with its law – the Sharia, pre-dates Nigeria: Islam came into the area known as
Nigeria today through the trade links with North Africa and Middle East. Historians agree that there was some form of Islam in the Kanem Bornu area around the 11th century AD and the Hausa land area around the 15th century. Then it thrived as a court religion while the few comers practiced it in their private lives.
In view of the above, truly, Islam with its law – the Sharia has been in existence as a religion before the birth of Nigeria. But the grave mistake the colonialists made was the promotion of Sharia, especially in the Northern Nigeria. The British established the
Sharia court in Northern Nigeria. Kukah in Onwubiko (1994:111) commented on this:
… Muslims look at English courts in Nigeria as Christian courts, and that because of the problem it created, the British decided to take steps to pacify and appease the Emirs. In
1956, the British established a Muslim Court of Appeal which was welcomed by chiefs and Muslim jurists as a means of protecting Muslim law from encroachment as a result of appeal to English court.
The problem here is that English law (ie Nigerian Constitution) was mistaken to be Christian law. Really this mistake is a misnomer. The colonial masters did a selective 7 justice which disdained other areas (with their cultures and religions) which were also amalgamated. Other Religions have their own religious laws.
The inclusion of Islamic law in governance (Indirect Rule) in the Northern Nigeria by the colonial masters makes the Northerners to always swell, sway their heads and raise their shoulders above other groups in the affairs of Nigeria. It should be noted that
Christianity also predated Nigeria and she has her laws too. Nonetheless, referring to
Onwujiaku (2011: Oral Interview) “Nigeria absolutely could not have been merged to one state hence; the existence of two distinct constitutions. The idea it portrays is that the
Nigerian Constitution and Sharia laws rule Nigeria. This is a disdain to Christianity and traditional religion. How will it look if one state embraces Canon (Christianity) law and another embraces traditional law so strictly as the Islamic adherents? It would be unwise and would have been another major mistake.
Another background cause of problem in Nigeria is the competitive nature of
Islam and Christianity. The two religions are rivals to each other. Apart from being rivals to each other, they (Islam and Christianity) are suppressing the traditional religion. By this suppression, traditional religion is rapidly losing its values pertinent to the Nigerian society. The most outstanding of these values is the traditional education. Traditional education deeply grooms human conscience. Real traditionalist-brought up can not spill human blood. Very unlike the traditional religionists, some Muslims and some Christians are insensitive to human life. Odeh (2000:8) lamented that:
Today, as Nigeria wrecks with so much blood being spilled in the
name of religion, it is evident that the evil genius of confusion is
spreading not only confusion but also death. In an attempt to arrest
the advance of the Christian south and thus allay its fears, the 8
Muslim North grabbed political power long ago, indiscrimately
mixed religion and politics and with both inflicted so much pain on
the entire nation and the rest of us.
The above quotation clearly indicates the effects of competition between Islam and
Christianity which resulted in the suppression of indigenous religion. The resultant effect of this competition always occasions the spilling of blood. This problem is a regular occurrence in Nigeria. It was not like that in the olden days when indigenous religion was predominant or alone.
More significantly is the constitutional favour which Britain granted to Northern Nigeria.
This is another fundamental problem rocking the Nigerian governance. Onwubiko stressed (1973:391) that:
…in Nigeria, the constitutional legacy bequeathed by Britain
created a situation over the other three southern regions. With its
built-in 50% representation in a legislature of 312 seats at the center
and with 53.3% of the country’s population, the North was assured
of a permanent control of the federal government. It was the
frustration which this situation created among Southerners that
partly explains the army coup of January 1966.
This explains clearly the superiority of the North over the South in terms of politics as the colonialists had made it. The above quotation gave the North opportunity for more people in the constitutional assembly. It would therefore appear that the British colonial masters deliberately sowed the seed of rancour in Nigeria. The Northerners
(whose majority are Islamic adherents) and the southerners (whose majority are 9
Christians), because of the aforementioned mistakes of the colonial masters, live in constant conflict hence the constant problems in the Nigeria’s democracy.
1.2 Statement of the Problem
Nigeria is a country replete with diverse religious groups among which are the major ones such as; African traditional religion (ATR), Christianity and Islam. Each of these religions has some influences on Nigeria and her governance. However, our task in this thesis is to streamline the major influences which these three major religions (ATR,
Islam and Christianity) had and have continued to exercise on Nigeria and her democracy at least from the time of Nigeria’s independence in 1960 till the year 2012. Religion should be an institution for stability, peace and progress in the life of Nigerians especially from the year 1999 – 2012 when it appeared that Nigerians would be living the real democratic life. Ali, et al (2002:88-89) noted that:
General Olusegun Obasanjo later assumed the mantle of leadership of Nigeria and in his speech to the nation, promised to hand over power to a democratically elected government on 1st October, 1979 as earlier promised by his predecessor in office, the late
General Murtala Mohammed …. On 1st October 1979 he handed over to Alhaji Shuhu
Shagari. It must be noted that government at all other levels had been democratized.
There were also elected representatives of the people in the legislative houses at both the state and federal levels.
The researcher’s worry is that the three major Nigerian religious bodies have been functioning all along within the entity–Nigeria. It seems however paradoxical that religion that would be promoting harmony, unity and peace is now the agent of quarrel, squabbles, disaster, conflict and disintegration in Nigeria. In Nigeria, religion has done more harm than good. First, religion has been in the forefront of spilling blood because 10 many religious and political crises in Nigeria are caused by religious adherents. Secondly, the competitive nature of the two foreign religions (Islam and Christianity) always destabilizes the Nigeria democracy and progress. Another problem is to harmonise the concepts of the three major religions in Nigeria. That is the fundamental problem.
This thesis stresses the fact that Nigerian colonial masters made serious mistakes by merging two separate geo-political zones (cultures) and making one superior to the other. Each of these two separate zones imbibes one of these competitive religions like the other. This means that the two merged regions see each other as combatants. Above all, the colonial masters implanted the superiority-inferiority cultures in Nigeria during the amalgamation. Anugwom and Oji (2004:151) averred that:
It is to be noted that most of the ethnic tensions and violence in
Nigeria during the colonial epoch were political in character ….
Sowed the bitter seeds of majority – minority syndrome in the
geographical structure and organization of the country. This also
dictated the pattern of socio-political relationship and the
distribution of economic bounties of the country among these
different nationalities.
This was done by granting constitutional favour to the Northerners (with Islam) leaving the Southerners (with Christianity) with less opportunities in the federal offices.
In the face of all these stated problems, how can a true democracy be achieved? Again, religion, which should be the agent of unity, has become the agent of disintegration in
Nigeria. Above all, Nigeria, which is blessed with outstanding religious personnel has become known for violence and belittling political disorder as a result of religion. 11
Many events motivated the study of the thesis. They are both negative and positive events. Religion, without doubt, has contributed positively to the Nigerian democracy.
Nevertheless, its negative effects outweigh the positive ones. Hence there is need to study those anomalies for a change of direction for a better Nigerian democracy.
1.3 Objective of the Study
The objectives of this study are as follows:
i. To critically analyze the duties of religion so as to correct abuses
ii. To examine the major mistakes of the past, as related to religion and especially
those of the colonialists.
iii. To examine the principles of good governance and how to instruct both the
political and religious leaders
iv. To investigate the influence of religion in Nigerian traditional culture
v. To assess the functionality of religion on the Nigerian democracy.
1.4 Significance of the Study
This thesis is of much relevance because many people of different categories will find it very useful. The main important points are as follows:
i. The thesis will be an eye opener to the entire Nigerians on the failure of religion
on the Nigerian democracy.
ii. Scholars and researchers will find the thesis highly invaluable for further research.
It will furnish and enrich libraries.
iii. The thesis will generate awareness and knowledge for the political leaders in
handling both religious and political problems that may crop up in Nigeria.
iv. It will be of much benefit to religious leaders in piloting religious affairs in their
respective denominations. 12
v. Both Christians and Muslims will find the thesis very useful for a change of
attitude (ie living in harmony) towards each other. Also it will enhance dialogue
between Christians and Muslims as well as ecumenism (Intra-discussion) among
Christians.
The work will serve as a reference point to the government and the legislature. It will let them see that the Federal Constitution of Nigeria needs to be revisited either to include
Canon law (Christianity law) or to remove Sharia in the administration of Nigerian society.
1.5 Scope
The events studied in this project span from independence (1960) to the year 2012.
The research then deliberates more elaborately on the profound democratic era (1999-
2012) in Nigeria. The study affected particularly the three major religions (African traditional religion, Christianity and Islam) in relation to Nigeria and her democracy. As sample for due course for religion, Christianity was chosen since it has the more balanced concept regarding democracy than African traditional religion and Islam. Hence
Christianity and its contributions to Nigerian democracy is much more highlighted. More importantly, religious rivalries and political violence which affected Nigeria democracy and governance will be very well examined.
1.6 Methodology
The historical research method was used in this thesis. Data collection among sources comprised two main sources: the primary and secondary sources. Firstly, in the secondary source, the researcher employed the ideas of previous scholars already in print. These included: works from text books, literature, works from archieves, encyclopedia, internet materials, journals, magazines, newspapers, and unpublished works (articles and 13 lectures). Furthermore, the primary source embraced the followings: eye witness account by the researcher as a social observer and oral interviews which were granted by resource persons. The respondents of oral interviews came from the people of various categories of proessions, classes and cultures within Nigeria. Such people were religious leaders and other eminent personnel. The analysis of the data was simply descriptive and evaluative.
This means that the data were analyzed through the description of numerous incidences.
Finally, the researcher proffered his personal contributions and suggestions.
1.7 Definition of Related Terms
1.7.1 Religion: Religion according to Robinson and Davidson (1999:1173), is “a belief in, or the worship of, a god or gods”. Secondly, it is a particular system of belief or worship, such as Christianity or Judaism”.
For Okwueze (2003:3) “Religion can be understood as a regulated pattern of life of a people in which experiences, beliefs and knowledge are reflected in man’s conception of himself in relation to others, his social world, the physical as well as the metaphysical world”. Ugwu and Ugwueye (2004: 3) define religion as “man’s relationship with God. Man as a dependent being freely and internally acknowledges his dependence on God and expresses this in acts of individual and communal worship”.
However, the definition of religion by Kukah as put down by Emekwue (2000) which sees religion as a set of rituals by which human being relates with the higher being has been widely accepted. The word religion, etymologically, comes from the Latin word
‘re-ligare’ to bind. Broadly speaking and as the researcher conceptualizes, religion includes actions of man with supreme being or divinities in respect of worship and loyalty.
14
1.7.2 Democracy
Etymologically, the word ‘democracy’ is a combination of two Greek words.
Demos (people) cracy (rule) which literally means the rule or governance by the people.
According to Ezema (2007:39) in quoting Lincolns said that:
The term democracy is derived from the Greek word “demos,” which means people” and cracy’ which stands for rule” or government. Thus, literally democracy signifies” the rule of the people…Abraham Lincolns definition of democracy is government of the people, by the people, for the people.
For Lincolns, the ruling in any democratic society is for the people. However, the situation of ruling in Greek city state does not welcome the decision of women and children.
Gadsby (2001:360) defines democracy as “a system of government in which everyone in the country can vote to elect its members, a country that has a government which has been elected by the people of the country or a situation or system in which everyone is equal and has the right to vote, make decisions”, etc. For Gadsby,
‘democracy’ implies the following: system of government, a country itself being controlled by democracy or a constitutional state based on human rights and equality. For
Robinson et al (1999: 355), democracy is “a form of government in which the people govern themselves or elect representatives to govern them. It is a country, a State or other body which is a form of government”. Robinson’s definition implies the strength in which the country is governed or the body of people governing themselves or electing representatives to govern them. For Echeta in Achunike (2011:43). “Democracy is government by the people. A form of government in which the supreme power is vested 15 in the people and exercised directly by them or by their elected agents under a free electoral system”.
Again Echeta (2011: 37-39): stated that: “The Characteristics of democracy include, citizen’s right, freedom of speech, government accountability, free and fair elections, constitutionalism and rule of law”.
Nweze in Achunike (2011:130) wrote that:
… democracy for the purpose of clarity is the complete application of rule
of law and human rights in any given society. This respect of democracy
has been a far cry in almost African countries especially Nigeria. This has
brought many struggles for true democracy in Nigeria for the past five
decades of our political history”.
Also Echeta (2011:38) quipped that:
Herskovits (2006) writes on the history of Nigeria and clearly states that
Nigeria was granted full independence in October 1960 and became a
Federal Republic in 1963. The political history of Nigeria assumed a new
dimension in 1990s with the introduction of democracy under President
Obasanjo. It took a period of sixteen years of civil rule before a steady
process of democracy began.
The quotations above reveal that Nigerian state has been experiencing democracy but not in its full force. However, the full fledged democracy was institutionalized in 1999. The
Nigerian state began practicing democracy after some decades of years including decades of military rule. This thesis embraces the phases of these democratic periods (ie the developing years of democracy in Nigeria). In Nigeria and in the context of this study, the word “democracy” assumes a wider and more elaborate meaning. 16
The researcher hereby opines that in Nigerian State, democracy entails the life being lived in reference to governance through electoral processes and representations, the checks and balances in the exercise of power, the leadership and responses, the rights and duties between the government and the governed and with the reality of authority and freedom under the rule of law and constitution.
1.7.3 Governance
The word “governance” is defined by Robinson and Davidson (2003:580) as “the act or state of governing. It is the system of government or authority to control”. The word “act” could further be defined as the process of ruling or doing something. It may be the act of performing the authority. Simply put, governance is the manner or the science of ruling. In this vein, one may correlate “governance” with politics. Similarly, “politics” is the science or business of government. This is concerned with the acquisition of power.
The word “politics’ is in like manner defined by Gadsby (2001:1090) as “The ideas and activities that are concerned with the gaining and using of power in a country, city etc”. It is the profession of a politician. It is the study of political power and government.
Analyzing the concepts of both Robinson and Gadsby regarding the two words,
“governance and politics”, the result is that they (two words) are synonyms and can be used alternatively in this thesis.
1.7.4 Sharia
Sharia, according to Robinson and Davidson (2003:1289) is “the body of Islamic religious law”. Such a law is Arabic in nature. According to Muslims, the law is of divine origin. Thus, the source is from Koran, the holy book of the Muslims (Qoran/Quran). The
Muslims believe that the book was composed of the true word of Allah as dictated by
Mohamed. Gadsby (2001:1312) defines Sharia as “a system of religious law followed by 17
Muslims”. It is clear that Gadsby’s definition of sharia tallies with that of Robinson.
Conceptually, Emekwue (2000:14) described sharia as “the sole basis of the existence of a Muslim”. According to him, sharia is the ‘be all and end all’ of the life of a Muslim.
This means that depriving a Muslim the right to live Sharia is tantamount to denying him his fundamental right. Sharia is the faith and life of Muslims. The faith of Islam is that every other person who is not a Muslim is a non believer (an infidel) (Sunna 2:23-24).
Sharia embraces spiritual, moral and social life. Hence, it also controls the governance of the Muslims. For strict Muslim, there is no other law except Sharia. It is supreme. It is obligatory for all (Sunna; 2:2).
1.7.5 Canon Law
Robinson and Davidson (2003:207) and Gadsby (2001:185) defined canon law as
“the laws of the Christian Church”. Canon law is therefore the embodiment of the laws that guard, protect and lead the Christians. The word Canon according to Nwabude
(2008:29), is derived from the Greek word, “Kanon” which means standard rule or measure”. It embraces the regulations and directives of the Christian church. According to
Stravinskas (1991:164), “The earliest Church laws were regulations, called Canons, enacted by territorial Synods or Councils of Bishops that met to discuss problems and other issues related to the Church and to propose solutions”.
The very important word here is that it is a set of regulations enacted particularly for
Christian Churches. The law is not for all. It is not obligatory for everybody. It is for
Christian religious denominations alone.
18
1.7.6 Culture
The word ‘Culture’ is etymologically derived from the Latin word-Cultus-habit or customs. Literally, this means that culture is the habit or customs of living organism. In a broad sense, Robinson and Davidson (2003:327) define culture as: “The customs, ideas, values, etc; of a particular civilization, society or social group, especially at a particular time.” Reflecting on the definition highlighted by Robinson and Davidson, one will not argue or think that culture almost embodies all the behaviours of man in the society. The definition extends to the life of the living being in a particular environment. For Gadsby
(2000:330), culture is “the ideas, belief, and customs that are shared and accepted by people in a society”. In this particular definition, Gadsby brings into focus that culture embraces belief (element of religion) which is shared and welcomed by that group of people in that society (environment). This definition is more anthropological. A celebrated anthropologist, Mondin (1985:145), had a wider and wholesome view on culture. According to him, culture has three meanings and three principal parts: elitarian,
(great quantity of knowledge) pedagogical (educational), and anthropological. The last – anthropological is the one which will be of much use in this thesis. Mondin (1985:146) stated: “culture signifies that totality of customs, techniques and values that distinguish a social group, a tribe, a people, a nation: it is the mode of living proper to a society”.
Mondin’s definition is “ad rem” to the conviction of Taylor. Taylor (1891:1) defined culture as “that complex whole which include, knowledge, belief, art, morals, law, custom and any other capabilities and habit acquired by man as a member of society”. In this definition, beliefs and morals are major products of religion. In cognizance of the above definitions, one can state that culture is an integral part of every society. Culture gives each society its particular identity. It is that by which each society 19 is known and identified. To be precise, according to Onwudinjo (2003:5) culture embraces: “religion, habit, customs, language, behaviour, art, way of dressing, eating habit, belief, knowledge, law, etc”. The most important concept in this analysis is that religion has a large part in culture. 20
CHAPTER TWO
LITERATURE REVIEW
A famous adage has it that, “It is good to study the past so as to divine the future well”. In line with this adage, the researcher, in this chapter, deems it necessary to cast a deliberate introspection on the views of some past scholars regarding this topic: “The
Influence of Religion on the Nigerian Democracy”. The procedure is that the researcher will try to unravel both positive and negative roles of religion in the Nigerian democracy which were recorded in some texts. The optimistic and pessimistic tendencies of these elites are to be exposed. Having seen their views, the researcher analyses them critically and then projects his own decision-makings to fill the gap. In the process of filling the gap, a new topic (thesis) is presented. Invariably, the review of the related literature will provide further insight for proper direction in the course of continuing the thesis.
2. POSITIVE INFLUENCES
2.1 Formal Education
Agha (2004:22) stated that: “It should be the responsibility of the Nigerians to seek and understand the action of God in everything that is happening and to make every effort to find the solution through making fitting responses”.
Following Agha in his observation on the course of events, the researcher submits the appraisal of the scholars who made appropriate responses towards God’s handiwork through religious personnel (especially the early missionaries) who had worked in
Nigerian society (even before the amalgamation of Nigeria and independence). The most outstanding area of this work is on the provision of formal education. Nnadi in Okwueze
(2004:111) asserted that: “all religious founders created time in educating their adherents towards their religion”. He noted that Islamic education was brought to Hausa land
20 21
(Northern Nigeria) in the early fourteenth century by traders and scholars. Also, he said that the Islamic religion spread to Yoruba land, the Southern part in the eighteenth century. For Nnadi, in Okwueze (2004:111) “wherever this religion spread, the leaders imparted the knowledge of the Hadith and Sharia”. Winters (ND) affirmed that the
Koranic schools trained the Islamic fundamentalist for militant scholars in Northern
Nigeria. According to Winters, in these schools the socializing pattern and political attitudes were learnt, too.
Going further, Nnadi commended Christian missionaries in their effort in education. According to him, the first Christian missionary school was built in Benin in
1515 AD by Catholic missionaries in the Oba’s palace but was short-lived due to slave trade. The second endeavour was the school which was established by Mr and Mrs De
Graft of the Methodist Mission in Badagry in 1843. This idea by which missionaries imparted knowledge to their adherents as projected by Nnadi was clearly affirmed by other eminent scholar. Agha (1999) noted that: “Another important factor that motivated the movement of Christians to West Africa was the desire to educate the people; to introduce advanced technical skills and equipment and improved production techniques”.
Looking at the motives of the missionaries as projected by Agha, one will not doubt that their impact on education was for the holistic growth of man. This hotistic growth of man facilitated the building of the Nigerian democracy. No wonder Madiebo
(1998) and Ozigbo (1994) lauded the following denominations for the wise idea of establishing schools. For Madiebo (1998:9) the followings are outstanding: “Church
Missionary Society established the first grammer school in Lagos in 1859; Methodists established boys high school Lagos in 1879, the Baptist Church established Boys High
School, Lagos in 1883; and Hope Wadell Institute was founded at Calabar in 1895 /96” 22 etc. According to Madiebo, these denominations made remarkable impact as regards the building of society at that time. But according to Ozigbo, (1994:49) the first denomination to start secondary education was the Wesleyan mission who opened school at Badagry in September 1845 followed by the Scothish Presbyterians the following year.
Then the Roman Catholic commenced their own in earnest. However, the first to commence school apostolate is now a debatable matter among scholars. The necessary point is that the Christian missionary influenced Nigerian society so much in the field of education.
More importantly, some scholars have praised the missionaries for their holistic view in educating Nigerians. Contrary to the indigenous religious culture of neglecting women in education policy, (which was undemocratic), the missionaries taught Nigerian traditional society the relevance of women education. In this regard, scholars like Ezeh
(2005), Onwubiko (1985), and Onyeidu 2004) are clearly of the view that early missionaries took women education seriously. For Ezeh, (2005:98), “Bishop Heerey established secondary school for girls in Enugu, Port Harcourt, Nsukka, Emekuku,
Nguru, Ahiara, Adazi, Okigwe and five teachers training colleges and vocational centers and a network of primary schools for girls under thirteen years”. Then, Onwubiko
(1985:234) revealed that Fr. Lutz, as early as 1886, founded a mixed school which consisted of boys and girls, despite the fact that indigenous society by then did not allow female education. He (Fr Lutz) also invited Rev. Sisters to Nigeria who then took female education more seriously. These efforts were confirmed by Onyeidu (2004:62) when he stated that “eternal credit should be given to a handful of European heroines of the Niger
Mission for nice education and Christian training they offered to their female converts”. 23
According to Onyeidu, most of these women who benefited from this early missionary education had prestigious position in the Nigerian society.
The more important aspect of education policy by the early missionaries was the establishment of schools for special people in the society. This is called ‘Special
Education’. The researcher gives credence to Ezejiegwu (2005:13) as he stated that:
“formal education was introduced for the physically challenged children; the reformatory to train juvenile delinquents; leprosy students education; both the schools for the blind and the deaf, and that of the disables”. He praised the following for their establishments of these schools of the under privileged in the society: The Church Missionary Society, the Roman Catholic Church, the Presbyterians, the Methodists, the Wesley, and the
Baptist. According to Ezejiegwu, (2005:6) “it was the missionaries who influenced the government to go into the project of rehabilitating these underprivileged members of the society”. In this case, the researcher gives credence to religion for showing the light to government by offering democratic rights to the less privileged.
Another important land mark which the Christian Missionaries made was the establishment of schools in Northern Nigeria in spite of the serious inhibition policy
(Christians’ non interference in the Northern zone) by the colonialists. Obi (1985:57) and
Onotu (1982:67) were of the view that catholic education which had progressed in the
North started at Lokoja around 1964 under Bishop Auguste, the successor of Makozi.
From the information, the schools which were established were about fourteen in number.
Obi revealed that as at the year (1964), about eight Christian denominations had already been there.
Also, the faith of our forefathers will never be forgotten. Onwubiko (1973:111) said that the strict traditional religionists adhered to the upbringing of their children in 24 line with the African traditional religious and cultural values and virtues. The examples of these values and virtues include: respect for the gods and ancestors, respect for elders, sensitive to life, avoidance of murder and immoralities and love for traditional skills etc.
Ijoma (1992) stressed this better:
African education stressed a number of values, the most notable being the continuity of the community as an entity. The young were taught to avoid acts which would bring about the wrath or visitation of the gods upon the society or lead to the disintegration of the society. Examples of the first type included murder of parents or relatives, murder of one’s visitors, incest, rape, arson and the destruction of crops on any farm.
The above quotation is a clear indication that African traditional religion has been very democratic in nature. Above all, the religion welcomes democracy as well as influencing integration of people in the society.
Another important aspect in education sector was language study. Onyeidu
(2004:90) commented that “the Anglican Church (Missionaries) had fought seriously for the preservation of Igbo language. He noted that Roman Catholic Mission had accepted government grants and opted to teach English language in place of Igbo vernacular….”
Again, Onyeidu was of the opinion that the production of the Igbo Bible and other religious books in Igbo (vernacular) was as a result of the Anglican effort to preserve
Igbo language. However, the researcher would like to add that both Anglicans who fought assiduously for the preservation of Igbo language and the Catholics who opted for
English language (the Lingua Franca) had done well. In the writer’s view, the two languages were relevant by then and even today, the two languages (Igbo and English 25 languages) are still in use as “sine qua non” languages as far as Nigerian society is concerned.
All said and done, in line with Ekedolu (2011:50) “we shall acknowledge the fact that religion had influenced Nigerians positively through formal education”. Almost all the Nigerian youths who fought for Independence were brought up in the missionary
(Christian and Muslim specifically) schools.
2.2 Health Care and Life
Another important area where Religion positively excelled in was in the aspect of health care and life apostolate. Obi (1985:40) commented that “protection of life was paramount in the apostolate economy of the Christian missionaries”. He specifically stated that the missionaries obtained finance from abroad for the building of schools, hospitals and rescue of slaves. The present existence of those old but prominent hospitals like Borromeo Hospital, Onitsha, Water side Hospital, Onitsha, Our Lady of Lourdes,
Ihiala and Our Lady of Lourds, Emekuk are physical testimonies of their effort in Health care and life. For the rescue of slaves, Obi noted that the missionaries involved themselves in buying slaves and freeing them lest they die in the hands of their owners
(traditionalists). In view of helping these slaves, the Roman Catholic missionaries had a center called “Christian village.” Akukalia, (1980:50) commended “the effectiveness of the missionaries as regards health services, too”. He made mention of the existence of the old Iyi-Enu hospital, Ogidi and other old health center as being the handiwork of the
Anglican missionaries. He (Akukalia) lauded the Missionaries generally for saving the lives of the motherless babies, the outcasts and the refugees from their kindred.
According to him, the Anglicans had “refugee camps”. In Judging the views of Obi and
Akukalia which seem to be giving very positive appraisal to the missionaries, the 26 researcher would like to add that the Christian missionaries had both clear and latent motives that propelled them into buying slaves. The researcher conjectured the following motives: the zeal to free these slaves, the competitive motive, and the urge to build their own different denominations. This idea was confirmed by Obi (1985:36) himself with this statement: “The Christian village system helped the growth of the church at Onitsha environs. By 1900 AD, there were as many as three “Christian villages”: Onitsha, Aguleri and Nsugbe”. However, their ulterior motive will not blind one to see their charitable works of rescuing life. According to Obi (1985:34), the Pope outlined the mandate as follows: “Missionaries engaged in evangelization in Africa, should use the money collected every January 6th in all Catholic Churches all over the world to end this inhuman practice in Africa. On this note, the researcher praised the missionaries for this active way of evangelization. Hence Dike (2002:38-39) declared that:
The osu system is not a democratic way of life. Preaching democracy by
word of month is not enough. It has to be followed with actions ….. And
Nigeria cannot sustain her newly found democracy without properly
educating the Nigerian population on how to respect the human and civil
rights of their follow human beings.
In this case, the Christianity and African traditional religion had respectively influenced Nigeria society positively and negatively. Worthy of note is that the
Presbyterian Church was also at the forefront in this early religious project of saving life.
Mary Slessor who was referred to as the white Judge and Queen of Okoyong was on the lead. Synod (Presbyterian synod; 2010: np) exclaimed that “she (Mary Slessor) not only came to evangelize the people but was equally actively involved in the day-to-day life of 27 the people….She had helped to build schools and hospitals….” With these testimonies, it is a fact that religion contributed much in the life and health care of Nigerians.
2.3 Infrastructure and Agriculture/ Horticulture/Development
When considering the influence of religion on Nigerian people, it would be observed infrastructural and agricultural developments that were not left out. Ozigbo
(1994:51) was in the forefront to stress this view. He stated that:
Agricultural and industrial training schemes (as at Topo, Pategi, Onitsha,
Bonny, Abeokuta, Lokoja and Calabar) were provided for mission clients
and adult converts. New farming skills and crops were introduced. New
trades such as carpentry, masonry, brick-making and shoe-making were
taught.
Having seen the effort of the missionaries, one will agree with the scholars that the early missionaries helped much in civilizing and developing Nigeria. They left no stone unturned. They taught farming and industrial training. In the researcher’s view, the missionaries were the architect of Nigeria society. This view was enunciated by Achunike
(2002:51) as he stated that:
…Evangelization in matters of economics came through Brothers Hermas,
a carpenter and gardener, and Jean Gotto, also a carpenter and skilled
mason. They accompanied the missionaries and they taught these skills to
many Igbo men…There was nothing like mechanized farming either. But it
was discovered that most of the missionaries’ land was planted with yam
seedlings (Discorea satira) and cassava (Manihot or Turpinia accidentals)
for purposes of maintaining the inmates at the mission premises. 28
For Achunike, the missionaries came with many skills which they imparted to
Nigerian society: building, farming, and even importation of cassava. This view was confirmed by Onyeidu (2001:37) who emphasized that “the missionaries made much impact on Agriculture”. According to him, they introduced a variety of food crops and a system of mixed farming which enabled the people to feed them. Onyeidu stressed that
“the cassava plant which is now the queen of crops in Nigeria was introduced by John
Christopher Taylor”. This is a big credit to the Christian missionaries. Nevertheless, the researcher reserved much more laudable comments to Nigerian traditionalists (African traditional religionists) for upholding the priority of yam as the king of all crops, hence the continual production of yam in abundance in many parts of Nigeria. In narrating the impact of religion on agriculture, Onwubiko (1973:23) commented that Islamic religion excelled in this regard. He said that almost all Islamic adherents were traders and farmers.
It was the Fulani-Hausa missionaries (Muslims) who controlled the Trans-Saharan trade.
They were nomads, farmers as well as Muslims. This means that the life of Islamic adherents is agriculturally inclined. Again Onwubiko (1973:215) noted that “Christian missionaries contributed in no small way to the building of infrastructure (eg Schools)”.
According to him, Christian missionaries introduced the styles of architecture and some fearful areas or forests were turned into educational or church edifices. Reflecting on the efforts of the missionaries (both Christians and Muslims) the researcher commends them for acting as government to build Nigeria as a democratic society.
2.4 Spiritual and Pastoral Services
The influence of religion in the spiritual growth of adherents and their pastoral needs (exhortations) cannot be overemphasized. The association of episcopal conferences on Anglophone, West Africa, took this task of evangelization on West Africa states, 29 especially Nigeria, the giant of Africa, as a serious one. Hence, the Bishops (AECAWA;
1996:16) in their comminique wrote:
How could one fail to take into account the anguished history of a land
where many nations are still in the grip of famine, war, racial and tribal
tensions, political instability and the violation of human right? This is all a
challenge to evangelization.
From the minds of these elders of the church, it was a big challenge to the
Christian religion to be existing in West African countries especially Nigeria, yet (the society) the people are suffering injustice. Uzukwu (1995:68) stressed that:
In the same view with the Bishops, the Nigeria Congress of Catholic Prison
Chaplains decreed, “We are greatly concerned about the continued
detention of Chief M.K.O Abiola, the undeclared winner of the 1995 (sic)
presidential elections and some pro-democracy activists like…. Their
continual incarceration, despite reports of their failing health, constitutes a
regrettable regress into crude barbarism on outrageous act of moral
cynicism and a visceral affront on the political rights of the Nigerian
people. We therefore call for their immediate release from detention …
such also is the case with Mr. Ken Saro – Wiwa of MOSOP a detained
minority rights activist.
Though this decree fell on deaf and stubborn ear of the then government, nevertheless, the succeeding governments took heed by honouring and paying tribute to them. This tribute is exemplified on the ad multos honour given to Abiola.
Notwithstanding, the fathers, AECAWA (1996:17) “counseled the people to continue to 30 affirm their rights, to stand for justice for themselves and others and not to infringe the law of God and national constitutions even amidst all circumstances”.
It is on this note that the following Christian churches: Anglican Communion (Synod;
2008) the Presbyterian (Synod 2006 & Synod 2010) and the Catholic Church (AECAWA,
1996) and many others deemed it fit to raise and drill indigenous pastors and priests for serious evangelization in Nigeria. The Most Rev. Peter J. Akinola, Archbishop,
Metropolitan and Primate of all Nigerians (Anglican Synod; 2008:np) “challenged the
Anglican church to help to raise pastors, men and women of integrity who will resist the temptation towards selfish interest and abuse of power which was the bane of Nigerian nation”. The synod proceedings extended to counseling the Deltans in their struggle for their rights as well as advising the government to make the Niger Delta Region a reference point for the “seven point agenda” as a way forward to end the crisis. In this case, the Christian religion serves as a middle man, intervening in cases which negatively influenced democracy.
Another important point is that the very Anglican (2008:np) Synod took great responsibility to call “the attention of the Muslim brothers in the spirit of reciprocity to have a change of attitude to put to an end to intolerance and hostilities to Christians all over the world.” These exhortations by no means cushioned the minds of both the
Christians and the Muslims. By these exhortations, religious personnel discreetly guided the government into a reflective thinking for positive dialogue with the ‘Deltans’. From the Presbyterian (Reformed Church) Church of Nigeria (Presbyterian Synod 2006:NP):
The Church is currently engaged in mission work to traditionally non Presbyterian and non-Christian parts of the country and…The PCN has churches in all the 36 state capitals of the country including Abuja, the Federal capital Territory. 31
According to the Synod, the present concern of the Church includes the improved training and re-training of her ministers and members, and the establishment of the
Presbyterian University. In the Presbyterian Church, today, (Presbyterian Synod,
2006:np) there are over 50 women ministers serving in the church”. With these efforts of serious production of pastors in the spiritual realm and in the Lord’s vineyard, Nigerian nation has experienced spiritual nourishments amidst violence and other negative effects of religion and politics. Going further, Usung, the Moderator of General Assembly of the
Presbyterian Church Synod; (2006:np) “strongly condemned the ugly recurrence of violence and blood shed in Jos…. he appealed to the government to form a high-powered conflict resolution committee consisting of Christian and Muslim leaders government and community chiefs and security agencies”. This was an advice from the Presbyterian
Church of Nigeria. This piece of advice surely effected peace and resolution to an extent.
Specifically, Arinze (1990:257) averred that:
The Church does not stand by as an on-looker in the nation. The Church is
very much part of the nation. The Church therefore is a major contributor
in the building up of our society, including matters of discipline.
Interpreting Arinze, this disciplinary spirit was concretely made manifest in the church’s training of priests whose work has continued to impart discipline to the society.
To bring it home to the people, the church in Nigeria enshrined “prayer against indiscipline and corruption” in Nigeria, into worship as “para-liturgical prayers”
(unofficial prayers of the church).
2.5 Social Influence of Religion
Another area where religion has registered very positive impact is in the aspect of social life of Nigerian society. Makozi (1988) and Ugwu (2002) were of the opinion that 32
Christian religion taught democratic values and equality of human life. According to
Makozi, (1988) “the Christian missionaries fought very hard to stamp out slave-trade especially by attacking it at its roots”. They succeeded in forcing Africans to drop human trafficking of this nature and human sacrifice in favour of legitimate trade (palm, oil, fruits etc). Makozi also noted that at the close of the nineteenth century, the Church of
Scotland mission, the Church Missionary Society, the Baptist Church, the Society of
African Missions (SMA) and the Methodist Church and others had lodged along the
River Niger at Lokoja and Onitsha in the serious mission of preaching and sensitization to the people. Makozi (1998:10-12) again highlighted that as Christian religion was stamping out those anti-social cultures in the South, Islamic religion was busy destroying totally African traditional religion called Animism in the North. The Islamic tenet is that if a particular people failed to associate with Islam, the result would be intimidation and destruction. While Ugwu (2002:58) commented that contrary to the tenet (ie forceful conversion) of Islamic religion, Christian religion preached and fought against class distinction in the society, curbing of social vices like osu caste and slavery. At this juncture, the researcher affirms that both African traditional religion and Islamic Religion failed in their roles on democracy. The two religions defaulted in human right violation, hence, there was the degradation of human dignity and the deprivation of human freedom.
It is on this note that Dike (2002) affirmed that “traditional religion regarded these people (osu caste and slaves) as inferior social institutions”. According to Dike, traditional religion had the following group of people (osu, slaves, ogbanje, deformed and even those who defaulted in one way or the other) as second class human beings in the society. Dike emphasized clearly that the practice was a form of discrimination which 33 violated human and civil rights since they were not allowed to participate in the affairs of the society. For Dike, this was a criminal offence and undemocratic.
Following Dike’s line of thought, Ezennia (1989) commented that “the belief of the traditionalist in re-incarnation is anti-social in the extreme. The torture and treatment given to the group was inhuman”. For him, this belief in the re-incarnation was out of ignorance. In the same vein, Arinze (2008) agrees that “such ancient institutions and practices like ‘osu caste’, slavery, ‘ogbanje’ and human sacrifices were extremely bad”.
He conducted his own research and found out that these groups (‘osu’ and slaves) were denied of intermarriage and freedom of life within the society. For him (Arinze), traditional religion influenced the Nigerian society so badly that it was the height of discrimination and marginalization. In furthering his thought on this bad faith, Arinze wondered why these evil cultures still exist within the society. Arinze (2008:180) stated that:
Today no new osu is being dedicated but many traditional religionists and
some half-hearted Christians still observed these practices towards the
descendants of the “ndi osu” and still hesitate or refuse outright to have any
marital connection with them. It is hoped that with the spread of
Christianity, the osu system and its practices will die.
At this juncture, Arinze was challenging Christians to rise and bring to extinction these undemocratic and anti-social phenomena of the African traditional religion. What
Arinze said, implies that even some Christians are still keeping this ungodly tradition.
Another aspect of social influence of religion on Nigeria was the love the indigenous Christians were giving to the contemporary people of God. Ezeanya (1992:39) emphasized that: 34
Our hospitals discharge those who cannot pay free of charge; we have built
water bore-holes in the missions and institutions; our nursery schools in the
riverline areas and where people can contribute nothing or little, are run
altogether free of charge…. We want to bring together into one complex all
the patients of our leprosy centres.
In this regard, Ezeanya made it clear that practical and concrete social work had been done to alleviate the bad condition of the poorest of the poor in our midst. Not only that, the endowment fund for the poor had been launched already. The money which accrued from the launching was kept in the bank to be used to help the poorest of the poor in our midst. The fund was used in opening small-scale businesses for the poor and offering scholarships to children from very poor families. Ezeanya provided these church practical services and his fatherly instruction to help the poor in his pastoral letter of 1992 called “the poor in our midst.”
In the same way, the Presbyterian (synod, 2008:NP) Church of Nigeria executed the project of health and humanitarian services. Okechukwu (Synod, 2008: NP) asserted:
“The gospel in the 21st century has gone beyond just spiritual matters. The church must reach out to the poor, sick and thirsty like Jesus did”. In this regard, he preached “water foundation” which explained the relevance of water for life and sanitation as key to healthy living. In this occasion a borehole water project was commissioned at the
Presbyterian Church of Nigeria, Ikorodu. This is practical Christianity. With these charitable works, religion is duly performing its social role in the society. Generally, the writer perceived that scholars have testified to the more positive roles of religion in
Nigerian society.
35
NEGATIVE IMPACTS
2.6 Destruction of Cultural Values
Things fall apart; the centre cannot hold, mere anarchy is loosed upon the
world….Now he has won our brothers and our clan can no longer act like
one. He has put a knife on the things that held us together and we have
fallen apart…the white man came and broke this unity….many heads
rolled… and the old society gradually gave away. The process continues
even today (Achebe; 1958:5).
The above quotation was from the famous author, Achebe, who was disturbed by the negative impacts of the white men (the early missionaries) on the ancient society
(Igbo locality). According to Achebe, the white men had destroyed the land and the society. He made this comment because many people deserted the ancient tradition and followed the white man and his church (Christianity). Achebe’s view was confirmed by
Okwueze (2001), Ekwunife (2003) and Ozigbo (1994) that Christianity destroyed the articles of indigenous religious faith. Okwueze in Ozioko (2001: 227) et al cited an example of this wicked act when a pastor of a certain Alleluia Mission engineered his members (youths) to go and destroy the traditional shrine known as Adoro-Ero. Also
Ozigbo lamented for the outright rejection of traditional cultures by the early missionaries. According to Ozigbo, (1994:57) “The missionaries poured un-educational contempt and caricature on traditional Nigerian beliefs and practices and unthinkingly threw away the baby with dirty bathwater. It is now known that Africans did not worship idols-that is, their religion was not idolatry”.
In explaining the act of this intimidating attitude of Christianity over African traditional religion, Okwueze in Ozioko et al (2001:227) tagged it ‘the oppression of the 36 old by the new’. For Ozigbo, (1994:58), “it was a mistake of the head and of the heart and a critical error by Christianity”. It is on this ground that Onwuanibe cited the address of
His Holiness Pope John Paul II to the Nigerian Bishops. His Holiness in Onwuanibe
(1995: 70) said that:
….The Church truly respects the culture of each people. In offering the
gospel message, the church does not intend to destroy or to abolish what is
good and beautiful. In fact, she recognizes many cultural values and
through the power of the gospel, purifies and takes into Christian worship
certain elements of people’s customs. The church comes to bring Christ.
She does not come to bring the culture of another race….
The quotation from His Holiness reflects the theology of enculturation. In the researcher’s view, enculturation is a latter theology in the Church. The implication is that the Christian Church has acknowledged the shortcomings and mistakes of the early missionaries. That may be the reason for the new theology (enculturation) and the apology from the Holy Father. Then to Achebe, it seems he never acknowledged some positive roles of the early Christian missionaries. He rather painted the missionaries as a group of enemies who had already destroyed the Indigenous religionists (Society). Hence his expression “he has put a knife on the things that held us together.” Another mistake from Achebe is his failure to distinguish the missionaries and their actions from the european merchants and their actions, too. All were tagged and labelled –“The missionaries”. However, from the foregoing, one can assert that Christianity had mistakingly destroyed some good elements of Nigerian cultural values. Thus, Christian religion in this regard played negative roles and had negative impact on the Nigerian people. 37
2.7 Disunity, Disintegration, Competitions, Corruption & Materialism
Having understood the destruction of cultures, as presented above, some scholars were of the opinion that religion has really deviated from its roles and duties. Obiorah
(1998) and Onuh (1999) agreed that religion has derailed from its function and opted for business. Obiorah clearly said that proliferation of churches remain for the world a reproachful sign of disunity. He said that a divided Christianity obcures and distorts the truth of the gospel by the very fact of its division. For Obiorah, (1998: 30-33) the multiplication of churches is not healthy for the world society bearing Nigeria in mind.
He made a scholarly study of the Nigerian Christian Church in the year 1998 and found out that the number was not less than 831. Onuh (1999:53) gave support to Obiorah when he conducted his own research which revealed that the number of Christian Churches in
Nigeria had grown to 1018. Having done this, he wondered why this tumult? In Obiorah’s language, (1998:10) “the upsurge of new churches and ministries is a symptom of the church’s decay”. Obiorah said that just like every shop in the market has signs and names to indicate the owner and goods therein, so some people have brand names to market their churches and gospel”-hence he says that evangelization has gone business. Obiorah
(1998:59) quoted Ukaegbu’s statement that:
…money is a major reason for division in the church today “especially
among leaders in ‘spiritual’ churches. Intolerance is another factor because
many supposedly Christian leaders don’t want to work together. Everyone
wants to be known as a founder and president of an organization.
Everybody wants to answer Sir Oracle.
The writer of this work agrees with Obiorah and Ukaegbu that three phenomena are on course behind the proliferation of churches-namely: love of money, intolerance 38 and pride (to answer founder). This is why Adebisi in the Presbyterian Synod (2010:NP) commented that:
You don’t commercialize the Church…Whether the Church make millions
in a year or not my entitlements come to me and I subsist on my salary. But
in some churches, people do terrible things. I am not judging them, but like
I said, some of them are in the ministry because of money they want to
make. But again, not all of them are this way, there are still some of them
with genuine call….
In the above quotation Adebisi confirmed what Obiorah and Onuh had put down in their texts. He gave a good example with himself as a contented pastor. He warns that the spirit of business will not supplant gospel enterprise. On a more serious note, Adibe
(2009:19) lamented that:
“…the Church has become a house of scandal and controversies…These
ills have become firmly entrenched on the afflicted body. Hence despite the
number of churches springing up in all nooks and crannies, a wave of
iniquities is sweeping across the land”.
At this juncture, a deep reflection has to be made in line with what Adibe lamented. Why, in Nigeria, are there so many churches but atrocities still abound? Why quarrels and competitions among different religions, especially among Christian denominations? Unfortunately, these authors have not asserted the consequences these negative influences of religion have already had on the Nigerian society. The disunity, disintegration and competitive syndromes existing among religious personnel are yielding and injecting corruption and spirit of materialism into the life of the Nigerian society.
May we remember that the corruption of the best is the worst (corruptio optima pessima). 39
2.8 Riots, Violence, Wars and Squabble
The negative influence of religion on the Nigerian society reached the extent of causing violence, squabbles of varied dimensions. Ibrahim (1981) reflected deeply on the cause of all these problems. He said that the religious crisis in Nigeria was mostly as a result of politicization of religion in the regional contest for power. The effects of the crises include deaths of thousands of people, loss of wealth, burning of churches and mosques, destruction of business premises and homes and other effects of wars and crises. Ibrahim (1987:np) cited an example of this negative influence:
Conflicts between religions and ethnic groups are common and deadly in
Nigeria. In 2002, riots over a beauty contest held in Kaduna in northern
Nigeria left more than 200 people dead, and thousands of others have died
in such clashes over the past few years.
There is no doubt that religion has caused several riots, violence, and squabbles in
Nigeria. The crisis has been going on as at the moment of writing this chapter. Echeta in
Achunike (2011:34) quoted Trends (2010) who said that:
Boko Haram instigated widespread rioting in northern Nigeria’s Banchi
State, leaving as many as 900 dead and many more displaced Christians
and Muslims, all under the banner of repelling “western education” in
Nigeria. It is no accident that this sectarian violence has largely occurred in
the predominantly Muslim part of northern Nigeria. Though Nigeria’s
constitution declares that there is no state religion twelve state governments
have instituted Islamic Sharia law. Christians in the north have told us on
visits to the country that they are treated like second class citizens. 40
This attitude of violence as well as discrimination is undemocratic. Many people have written in this regard but one or two things still lack(s). The main thing is that the root causes of the problem are yet to be unraveled. Another thing is that, there is need to marshal out the powerful remedies and suggestions which will convince the religious parties (denominations) and personnel who are directly involved in the drama of religio- political tussles that are now leading Nigeria into disintegration .
Summary of the Literature Review
Having reflected on the literature review, the writer averres that one thing is clear.
What had been put down in the literature are reasonable, yet, they are very superficial in weighing them “vis-à-vis” the doom (likely disintegration) which Nigeria is heading to experience, probably as a result of negative role of which religion plays. It is verifiably true that religion has contributed a lot in building the Nigerian society. It is also a fact that crises and wars are being caused by religion.
Nevertheless, the writer reflects more deeply into the influences as to more deeply into the influences as to reinstate Nigeria unto true democracy through exploitation of positive attributes. 41
CHAPTER THREE
THE SCIENTIFIC EFFECTS OF RELIGIOSITY ON THE NIGERIAN
DEMOCRACY
From our introduction in chapter one, one understands that the “Nigerian democracy” is widely taken as the totality of life being lived in Nigeria. That, notwithstanding, in a more elaborate sense, the Nigerian democracy also means the checks and balances, the leadership and responses, which exist between the Nigerian government and the governed (the masses). This chapter discusses some pertinent contributions (both postive and negative) of religion to Nigeria and her life. Also in this chapter, the researcher explains the scientific influences of religious effects.
These influences to be expressed are diversified into the following sections: (i) religious influence and (ii) political influence. More importantly, in this chapter, the writer explains vividly how religion affected and is still affecting the Nigerian nation and her life style. Makozi in Okere (1988:16) confirmed this statement when he stated that:
The religious factor in the Nigerian socio-economic and political life as she
was developing self rule cannot be ignored. From all that has been seen so
far in Nigerian history, religious partisanship has had its basis in the very
making of the history of Nigeria. Islam had been deeply rooted in the North
before independence while Christianity held sway in the South.
On this note, therefore, let us reflect on these impacts of religion beginning with some religious (spiritual) influences properly.
41 42
3.1 Religious Influence on the Nigerian Democracy
3.1.1 Spiritual Impact before Independence
The religious influences are those spiritual impacts (positive or negative) which these three major religions (African traditional religion, Christianity and Islam) have effected on the Nigerian democracy and control. These three religions have effected impacts during the founding of the Nigerian state. However, when those impacts become detrimental to the nation, it becomes questionable to such theocratic principles. It was on this ground that Onuoha (2005:NP) stated that:
As to the relations between religion and state, Nigeria began in 1804 on the
wrong foot, with their union! This negation of separation was ushered in by
a Fulani Muslim scholar, Shaikh Uthman dan Fodio, who organized a
formidable army of foot soldiers and horsemen which successfully overran
the greater part of Northern Nigeria at the beginning of the 19th century.
He imposed on the conquered Hausa peoples of the North “the purity” of
Islamic law from the Koran … the law of God.
Judging from the above observation, one understands that ‘ab initio’ even at the dawn of amalgamation, religion had effected a very sad blow to Nigerian traditional life.
While Muslims were trying to implant their Islamic law (spirituality) they annihilated some Nigerian (African) Traditional Religious freedom. Those traditional ways of life
(e.g sacredness of life and the spirit of brotherliness) bound Nigerian people together.
They are the African traditional customs. Unfortunately, Islam came with the doctrines of sectionalism and the spirit of supremacy. It is on this note that Adigwe (2003:167) claimed that “the Emirs organized raid and expeditions with an aim to expand the (dar al
Islam) house of Islam.” And beside, he (Adigwe) said that it was traditional to organize 43 annual raid in order to collect booty, slaves and concubines. According to him, many villages belonging to Hausas and non-Muslims were thus ravaged, and their inhabitants were either killed or carried away to slavery. Due to this militant nature of Islamic religion and the concept of supremacy, every non-Muslim is seen by Muslims either as a slave or as inferior.
On this ground, the researcher surmised that the meager population of the middle beltans who live so closely to Northern Nigeria is as a result of the Muslims’ menace and their consistent raids. On this Adigwe (2003: 167) revealed that:
These in their turn continued to organize annual expeditions out of which
they collected slaves, concubines and other items for onward transmission
to Sokoto. The middle belt of present day Nigeria bore the brunt of such
incessant raids. No wonder they welcomed the British as liberators.
Following the above assertion, the researcher attests that the greater number of Hausa –
Fulani ethnic groups compared to other nearby ethnic groups may also be as a result of this numerous raids. Indeed, the attitude of the Muslims concerning that annual raids and menace is against human rights. Really, this violation of human rights is undemocratic.
The influence of religion on the Nigerian democracy in this regard is that these “middle beltans” to-day remain a minority group in Nigerian society.
Similar to the sad influence of Islam regarding the menace and raid of the surrounding people to northern areas is the inhumane discrimination of the African traditional religionists. It is on record that in African traditional religion, some people were either killed or thrown into the forests, like in the case of twins because of culture.
Some delinquents were sold into slavery. In some African traditional cultures, human beings were buried along side with kings and chiefs. This kind of spirituality and culture 44 negated democracy. According to African traditionalists, those people who were buried with kings were to be their servants in the land of the ancestors. It is evident that up until today some of the African traditional religionists label some people “the osus”. Again it is observed that these people who are targed “osu” are not allowed to associate with the society. An instance of this discrimination is during marriages or other public affairs, functions and activities.
The incident in the above explanation (the fate of osu) tallies with the explanations from the interview granted to the researcher by Odenigbo. According to Odenigbo,
(2010: oral interview)
During the elections of chairmen and councilors under local government
areas and town unions respectively, those people whom the traditionalists
labeled ‘osus’ are not voted for. In some interior communities, if any of
them queu in line for either voting or registration, some people will just
leave the line for them and go home.
This attitude of social discrimination which was established by African traditional religionists is against human right in the extreme. If such people are not allowed to be voted for at the ordinary chairmanship or councilor’s election within their community, how can they (ie these people labeled osus) rise to be voted for at the senatorial or gubernatorial seats? Indeed African traditional religion has been implicitly and explicitly influencing Nigerian democracy negatively by continuously regarding some people as unworthy citizens or inferior human beings. As such, these people are being deprived of their rights of citizenry. The attitude is undemocratic. These discrimination influences in
African Traditional Religion deny some citizens the right of participation in politics in some villages within Nigeria. The worst of it is that the discrimination negates Nigerian 45 democracy up until today. Indeed religion (Islam) destroyed the spiritual values of
African traditionalists. Similarly, African traditional religion derogated human spirituality and dignity.
3.1.2 Spiritual Influence of Religion at a Glance
Religion, no doubt, has played some vital positive roles at the dawn of the
Nigerian state. Orjiakor (1981:84) revealed that:
Just before midnight on September 30, 1960, thousands of people stood
silent on the floodlit Lagos Racecourse, while the Anglican Bishop of
Lagos, the Roman Catholic Archbishop of Lagos and the chief/Iman
offered prayers of dedication for the impending birth of a new nation.
Across the country, all men’s thought were on what lay beyond midnight
Precisely at twelve o’clock the lights were dimmed, when they came on
again, a new green and white banner had replaced the union Jack on the
flagpole the first time. A new era had dawned; Nigeria had become
sovereign.
In reflecting on the above scene which showcased religion at the birth pang of the
Nigerian Democracy, one would agree with the researcher that religion had endowed
Nigeria with blessings. Three religious leaders (the Anglican and Catholic Church
Bishops and Iman) were there offering prayers and supplications for the good the new of
Nigerian nation/state. The presence of these religious leaders was a practical demonstration of unity, oneness and a source of encouragement to the political leaders.
Some elders among the old Nigerian Christian religion (Methodist and Presbyterian) also contributed their own statesmanship and professionalism. These included: Akanu Ibiam and Enahoro. There is no doubt that with their prayers Nigeria was able to kick off her 46 governance. Subsequent to these religious leaders’ blessings, especially at critical moments, religious bodies have been supporting Nigeria and her leaders with prayers.
Hence, the governing authorities especially the president and state governors are remembered in almost all the religious worships, and celebrations. Kosisochukwu (2011: oral interview) revealed that the Christian churches have designed prayers called prayers for Nigeria in distress and prayer against bribery and corruption. These prayers have been cushioning the Nigerian state through divine interventions. Echeta in Achunike (2011:43) commented that “The Church can play an effective role in the development of democracratic governance in Nigeria through the instrumentality of intercessory prayers”.
In fact, religion should be credited for the provision of these moral and spiritual values to
Nigeria. Above all, Arinze (1990:62) clearly brought to light the spiritual and pastoral visit of His Holiness, Pope John Paul II, to Nigeria which was very enriching. He said that the papal visit strengthened the Christian faith and upsurge of interest in religion in
Nigeria. The visit according to Arinze (1990:63):
….effected the promotion of clerics, religious and laity, a help towards
missionary involvement of Nigerian church and a period of examination of
conscience for the entire Nigeria society”. Again, the visit “effected the
universality of the church, a sign of unity and diversity for all Christians, an
invitation to reunion, a call to common prayer and action, a call to
development, justice and peace, a demonstration of brotherhood, a
contribution to patrimony of humanity and finally the exaltation of Christ
the Lord in Nigerian society.
It might be because of these blessings that Nigeria’s continual existence as a cooperate entity is sustained. In line with the spiritual blessings from Christian religion, 47
African traditional religion seems to excel in this regard too. The adherents of African traditional religion influenced government positively through performance of rituals.
These spiritual actions warded off crisis. Onuoha (2005:np) wrote that:
In the city states of Yorubaland and its neighbours a more complex religion
evolved which expressed the subjugation of village life within larger
polities. These city-states produced a theology that linked local beliefs to a
central citadel government and its sovereignty over hinter land villages
through the monarch. The king (Oba) and his ancestors were responsible
for the welfare of the state…. In Oyo, e.g there were a number of national
cults, each with its own priests who performed rituals under the authority of
the King (Alafin) in the public interest: Shango, god of thunder,
symbolized the power of the king and of central government.
It is interesting to understand that religion has produced theology which links local beliefs to central government in Nigeria. It is right also to reckon that religion had carried out responsibilities for the welfare of the Nigerian state. Instances of those responsibilities were registered by those religious groups existing both in the western (Yorubas) and in the eastern (Igbo area) Nigeria. Those religious groups performed rituals for national
(Nigerian) interests. Such rituals were performed by the African traditional priests in
Yoruba and Igbo clans. In Igbo areas, for instance, both at the beginning and before the end of any difficult seasons or critical moments, the “Umuokpu” (kindred women) and traditional priests, offered sacrifices and rituals to ward off the looming crises and to placate the gods for shedding blood in the society. Really, African traditional religionists were able to perform these spiritual and social responsibilities to the Nigerian nation because the religion upholds the sense of sacredness of life and the dignity of man as a 48 supreme gift from God. From the foregoing religion through her adherence, has blessed the Nigerian society with prayerful blessings. Hence, religion has influenced civil governance and has injected the spiritual culture of sensitivity to life and blood.
3.1.3 Cultural Influence
Generally, religion is the major component of culture. Specifically, African traditional religionists were imbued with African culture. According to Isizor (2010:NP),
His Holiness Pope John Paul II stated that:
I am pleased to especially stress your African tradition of hospitality, your
respect for nature as a gift from God and a sign of his goodness and his
presence. Your way of solving conflicts, with dialogue and consensus, the
care with which you preserve and develop families, your joy in life which
you express so wonderfully through your poetry, in dances and in your
songs. All these traditional values have their place in the modern world, in
fact they are important as correctives in the society that would otherwise,
often become inhumane, solitary, violent and sterile.
From the above statement, John Paul II had noticed the influence of virtues inherent in African traditional religion on the Nigerian society. Among these virtues include the spirit of brotherliness and the spirit of tolerance. These virtues have helped
Nigerians in solving conflicts which often arise especially during political quarrels. They have also helped to condition the Nigerian state in aspiring for peace. That is why
Nigerians still harken to this slogan “One Nigeria”. This is to say that the African traditional religion with this slogan (oneness) as virtue influences Nigerian democracy for unity amidst the reality of diversity and political quagmire. In the same vein, the Christian 49 religion has these virtues and principles of solving conflicts through dialoguing, fore bearing and prophesying.
In Lineamenta (1991:42) the Catholic Bishops stated that:
In Nigeria, being a Christian or a Muslim affects very seriously one’s
access to position in government. Muslims often are at an advantage in
securing government positions, whether qualified or not. It follows
naturally too, that since Nigeria has adopted Islamic principles in making
her policies, Muslims also see themselves nationally qualified for
government positions.
The above verdict from Lineamenta is a very clear misinterpretation of what religious principle should be. The use of religion as a criterion for the determination of one’s position in Nigerian democratic governance is an aberration of democracy. This bad political culture in Nigeria (discrimination in some exercise of government polity) is one of the effects of religion through her adherents. Evidently, the bad political culture is being motivated by religious spirit. All the same, African traditional religion and
Christianity has been influencing Nigerian society with the attitudinal culture of unity and the principle of dialogue, respectively.
3.1.4 Prophetic Role
Another important positive influence of religion on Nigeria society is the prophetic role of some religious leaders to government. Some religious leaders have been advising democratic leaders on the need to always render due services to Nigeria. On this note Odeh (2002:50) stated that:
A good number of individual bishops and priests have at great risks to their
lives, taken upon themselves to play the prophetic role of challenging the 50
excesses of our leaders by calling them to order and by conscientising the
people to stand for their rights.
The above comment which was made by Odeh is a reality. On certain occasions, various religious leaders either as groups or individuals, have directed government on the right actions for a true democracy. The religious leaders have continued to speak as watchdogs against tyranic leaders and their undemocratic principles. The fearless criticism of the autocratic and undemocratic administrations of Abacha and Obasanjo by religious leaders are notable examples of how religion influenced Nigerian democracy through prophetic role. Nigerian was almost in hell during General Abacha’s regime. He (Abacha) even tried to succeed himself and extend his governance. On this issue of self enthronement, the religious leaders spoke fearlessly against Abacha’s tyrannical leadership. Odeh
(2007:42) stated what the Bishops said as follows:
We …. are conscious of our responsibility to speak on the ethical
dimension of politics and governance. It is against natural justice and
therefore unethical for a military government to take upon itself the role of
an independent abiter and be at the same time contestant in the same
electoral process …we condemn the activities of those who are actively
campaigning for the leadership of the present military administration to
succeed itself in 1998. …. The Bishops noted that the change of
government brought palpable relief to the generality of Nigerians and
friends within the international community.
Christian religious leaders are aware of their duties especially with regard to prophetic role. Various religions have been condemning the maladministration of some of our political leaders. These leaders include Catholic Bishops of Nigeria who clearly 51 condemned the stubborn attitude to democracy which was exhibited by General Abacha.
He (Abacha) did not want to leave the office of president amidst the difficulties which
Nigerians were experiencing. To make the matter worse, some sycophants and parasitic elements within and outside his cabinet continued to campaign that he (Abacha) would contest for the office of presidency despite his failures and woes as a military dictator which were quite glaring to Nigerians. It is likely that Abacha had run the most tyrannical government in Nigeria. Okwueze (2012:85) revealed that:
The last visit of Pope John Paul II to Nigeria was historic. The pontiff’s
message during the visit was very simple and clear: an appeal to the
military junta to mend is human rights record. The Pope’s audacious
pronouncements rattled the Abacha-led military junta, culminating in the
maximum ruler’s promise to release political prisoners. The Pontiff
appealed to the Abacha government to expedite action in finding solution
to the country’s numerous socio-political problems…. However, General
Abacha’s fate seemed to have influenced the subsequent regime of General
Abdulsalami Abubakar as it towed the line of peace, releasing political
prisoners. In addition, he handed over to civilians in a very short time, the
shortest in the history of Nigeria’s transition to civil rule programme.
Following what Okwueze has stressed in the above quotation after the demise of Abacha,
General Abdulsalami hearkened to the voice of Pope John Paul II by releasing many political prisoners. He also handed governance over to civilian/politicians (real democracy). The above positive actions could be ascribed to prophetic role of religion.
The voice of religious leaders cushioned people in their sufferings. Religious leaders also challenged the government of Abubakar Abdusalami to obey the rule of law by freeing 52 political prisoners (Obasanjo inclusive) who were kept in prison unjustly. The restoration of hope of the people of Nigeria and the freeing of political prisoners who were unjustly kept were some of the achievements recorded in the society through the influence of religion.
Similar to the shackles of Abacha was the Obasanjo’s third term proposal. At this instance, too, religious personnel both individually and as groups acted as watchdogs that challenged Obasanjo’s stubbornness in politics. (sit tight policy).
Umar in Odeh (2008:134) claimed that:
Undoubtedly, Chief Obasanjo’s current schemes at manipulating the
constitution in order to hang on to power for a third term and certainly
indefinite terms in office, is a wanton provocation, a clear and present
danger to our democracy and security.… We the people who decided to
come together under the Movement for Unity and Progress (MUP), are
anxious that chief Obasanjo be prevented from proceeding to a third term
in office and transforming into a dictator.
The above quotation is a citation lifted from the letter written to Odeh by the foundation members of the Movement for Unity and Progress (MUP) inviting him to join the movement (MUP). The letter was endorsed by Col Umah Dangiwa (Muslim) and
Burka Zama (Muslim) who were the interim Chairman and secretary of MUP, respectively. These religious leaders and others, galvanized themselves and formed a formidable voice against Obasanjo’s hidden agenda. Really, their voices coupled with the cry of the people encouraged the Nigerian National Assembly (NNA) to stand their ground for justice, fair play and the rule of law. The combination of these following forces (religion and the legislature and people’s voice) led to the defeat of Obasanjo, his 53 allies and their third term agenda. Indeed, religion in this regard had played significant role that influenced Nigeria and her democracy. Umar himself is a great prophet against social and political injustice in Nigeria. He had played very serious and noble roles against other Muslims in Kaduna State who did not welcome Mr Patrick Yakowa – a
Christian, as governor. Umah (2008) granted interview to Saturday Sun and said that:
Kaduna is not an Islamic or Christian State. It is a state created by the laws
of Nigeria for both christians and Muslims to live together in peace and has
always been the case. It is a state where these people and even settlers have
equal rights under the laws of Nigeria. So anybody who feels otherwise can
leave the state while Yakowa is the governor or create another state that
would be just the cowheel (Sec of Ulamas) for Muslims.
Indeed Col Umah is a devout Muslim who knows his prophetic role as a religious activist. He is a statesman as well as a true religionist. On that political victory of
Yakowa, he stood for justice and democracy. By this provision of prophetic role, religion is creating lasting legacy in Nigeria.
3.1.5 Individual’s Influence (Impact)
While religion has been affecting the Nigerian democracy positively, the researcher will not hesitate to reflect on its very early sad influences on Nigeria. These early sad experiences were mainly caused by individuals. Unfortunately, some of those religious leaders who had showered spiritual blessing on the Nigerian society were the ones that were gripped with religious fanaticism. Onuoha (2005) averred that:
Independence came in 1960 and Sir Ahmadu Bellow became the premier of
the Northern Region. He sought to be both a political leader and a religious
leader. He had no scrupple in using state funds and apparatus of 54
government to establish Islamic organizations such as the Jamaatu Nasril
Islam (JNI), to convert pagans to Islam and to forge links with Islamic
countries across the world. His aspiration to Islamise the nation was rudely
interrupted by Nigeria’s first military coup d’etat on the 15th of January,
1966 in which sadly he was assassinated.
In reflecting on the above action (using the state fund to establish Islamic organization) by Sir Ahmadu Bello, any social observer will agree with the writer that religious bigotry was both implicit and explicit as one of the causes of the Nigerian civil war. Judging further, it seems that religion (especially Islamic religion) had done more harm than good for Nigerian democracy. With the above assertion, it seems that religious influence on Nigeria at the wake of civil war as well as during the war, was that religion was the motivator, the sponsor and the latent actor in the minds of the Nigerian military leaders. No wonder, the white missionaries who were performing charitable works were misunderstood and were expelled. That notwithstanding, religion was a major contributor to the cause of war. The action which was performed by Ahmadu Bello was confirmed by
Ubaka in Adigwe (2003:171) when he said that:
A prominent figure during the prime days of independence was Ahmadu
Bello. He was the Saduana of Sokoto, the President General of the
Northern People’s Congress and the premier of the northern region. He
used his position to campaign for the total Islamisation of the north. His
northernisation policy turned out to be an islamisation policy. Some non-
Muslim traditional rulers were either forced to convert to Islam or be
dethroned and be replaced with Muslims. 55
The above incident was done few years after independence which preceeded the Nigerian civil war. This is a total deviation from political office. Saduana of Sokoto was one of the founding fathers of Nigeria democracy. Really, Saduana propagated Islamic religion to the detrement of African traditional religion. By this action of dethronement or replacement of non Muslim rulers, he (Saduana) violated the law of human rights which is a core basis of democratic life (law). It is pitiable that the same religious partisanship among Nigerian politicians which had trailed all through from 1960 (the early stage of
Nigerian independence) to the civil war period had continued some years after the war. It was asserted by Tunde (2009: 10) that:
After the 1967-70 war with Biafra, the federal military government took
over mission schools and expelled foreign missionaries, who have were
viewed as supporters of separatism among the Igbos. In 1975, a
government pilgrim board was established to oversee the Muslim
pilgrimage by “Shagaris administration…Meanwhile many northern
political leaders advocated a greater role for Sharia.
Also quoting Daily Times, Nwosu (1985:375) affirmed that:
Nigerians today are very skeptical about foreign missionaries in view of the
diabolical roles which some of them, acting as agents of foreign Christian
bodies, played during the Nigerian civil war. Nigerians still remember very
clearly that Ojukwu’s rebellion lasted for 30 long months partly because of
support which it had from foreign sources, especially from some well-
known church organizations….
The above quotation states vividly the influence of religion during and after the
Nigerian civil war. The assistance (provision of relief materials) rendered to Ojukwu’s 56 faction was seen as a diabolical act. The missionaries were seen as rebels. Again, their expulsion after the war revealed the annoyance and fury which were harboured through ethno-religious quarrels. On this note, the researcher asserts that this immediate expulsion of the Christian missionaries after the war cannot be totally devoid of some religious inclinations. This assertion was confirmed by Udoidem (cited in Adigwe; 2003:18) in these words: “In this regard, Udoidem observed that the war was a form of religious crisis fought with religious emotions.”
Above all, the incident of expelling Christian missionaries and the take-over-of schools happened during the reign of General Gowon. Though he was a Christian from the North, he acted this religious partisanship under the pressure mounted on him by the
Muslim leaders in the northern Nigeria. Nigerian government (by Gowon) that expelled the European missionaries forgot that those missionaries performed a lot of positive roles
(especially in education) in Nigeria. Worse still, religion influenced government to form a religious board only for Muslim adherents. Any social observer should in this case understand that Muslim religion, ‘ipso facto’, influenced government with its wrong style of propagation. In the same view, Onuoha (2005:22) said that:
The second republic came on stream in 1979 under President Shehu
Shagari. Unable to restrain himself from active participation in the
promotion of religion, he adopted the balancing strategy. He would do one
favour to Muslims and balance it with another for Christian pilgrims board
to make up for the existing Muslim pilgrims board. In 1982, he established
a Board for Islamic Affairs. He built two mosques and one Id-el-Fitri
Muslim praying ground in Abuja, the Nations Capital, and in compensation
donated ten million Naira to Christians to enable them build their cathedral. 57
With the above statements, Onuoha is revealing to us how intoxicating the spirit of religion could be. Really, the negative influence of religion was evident during the presidential administration of Shagari. It was a kind of misappropriation for a president to use money from the state treasury for the building of two mosques for his own religion.
To make the matter worse, the said president organized and established a board for
Islamic Affairs. Should one not say that these actions constitute abuses of political office and misappropriation of state fund, eventhough he gave little compensation to Christian religion? Obviously, a critical mind must have understood how religion had negatively influenced Nigerian government under Shagari and his democratic dispensation. The effect was the government’s deviation in spending and the neglect in what matters democratically and centrally. To confirm this government’s deviation because of religion,
William (1990:NP) clearly stated that:
Pilgrimage, a purely religious matter has become highly politicized as
government sees itself as necessarily responsible for the welfare of
pilgrims, hence it continued to commit huge public funds towards the up-
keep of 21, 460 pilgrims annually. In addition, during the period of
pilgrimage, the economy comes to a stand still …. Many Nigerians who
have no religious compulsion to go on pilgrimage resent strongly this state
involvement particularly as one religion seemed to benefit more than
others. They therefore opined that since religion is a private affair,
pilgrimage should assume private status. After all, pilgrims in other
countries do not constitute such problems to their governments.
The foregoing statements bring to light clearly the extent of governments deviation as a result of religious influence. The government personnel in this regard were 58 being influenced by their religiosity and bigotry. Other sad influences of religion by individuals and government personnels are clearly experienced in the actions of Usman
Da Fodio and Yerima. Anunobi (2007:np) asserted that:
He, Usman Da Fodio, imposed Islamic religion based on a theocracy
known as the Sokoto Caliphate. The full Sharia law from the Koran became
the law of the land from which there could be no appeal since it was “law
of God”…. In 2000, the governor of Zamfara State, Ahmed Sani Yerima,
launched with fanfare the introduction of Sharia penal code in Zamfara
State, one of the 36 states of Nigeria. In effect, this means that beer could
no longer be sold in restaurants, boys and girls could not hold hands in the
street or sit together in a bus, a Muslim girl cannot marry a Christian boy, a
Muslim cannot covert to another religion without incurring apostasy, a
woman caught in adultery will be hand cut off for stealing etc.
The deed of Usman Da Fodio is now leading Nigerian democracy to loose its secularity ‘in situ’. Also, the action of Yerima has made Nigeria to be run under two parallel constitutions. These two conditions (theocracy and parallelism of constitutions) which Fodio and Yerima did put Nigerian society into are questionable situations as far as
Nigerian democracy is concerned. They are the bad influences of religion in Nigerian society.
3.2 Political Influence of Religion on the Nigerian Democracy
Politics and Religion are inborn in man. According to Arinze (1983:251), “the good Christian must concretize his religion in acts of good citizenship. These must be no divorce or false dichotomy between religion and daily life activities as a citizen.” What 59
Arinze is emphasizing is that a good Christian should be involved in political life or the life of citizen. In this case religion directs politics.
3.2.1 Religion and Concscientization for Civic Duties
Politics is the science of ruling the society. Human beings make up the society. To be able to rule people in the society, man needs the basic virtue of good conscience.
Religion takes charge of inculcating this virtue. The writer asserts that the common and the fundamental influence of religion on the Nigerian democracy is the building of conscience by the religious leaders. Okeke (2007) and Eze (2008) have synoptic views on the building of conscience by these religious leaders especially in the virtue of obedience to governing authorities. Okeke (2007:36) specifically stated that:
It is necessary for individuals to pay their taxes, obey just laws, work hard
in their places of work, join approved associations and trade unions, protect
public property and render services that can contribute to the betterment of
the society. … capable hands should join political parties, seek political
posts and render selfless services to the community. The on going voters
registration exercise in our country is a responsibility and personal
obligation for all who have reached the voting age. Voting for good people
is one way of contributing to the common good.
Accordingly, Okeke has given a concise elderly and pastoral exhortation not only to religious groups but also to the entire Nigerian society. The words of the Bishop connote the observation of virtue of obedience to the governing authorities. He advised the citizenry to cooperate with leaders and to observe the Nigerian democratic laws. The
Bishop reiterated the caring of the common good or public property. Also he enjoined the masses to exercise their roles to observe the principles of true democracy. Okeke gave the 60 professional advice for the electorates’ due responsibility to vote for good candidates and to be available to be voted for if capable. All these pieces of advice had positively influenced the entire Nigerian citizenry. The researcher opines that those pieces of advice by Okeke and the rest of religious leaders contributed to the good achievement which
Nigeria enjoyed in the recent past democratic elections. The pieces of advice by the religious leaders that influenced Nigerians include, caring for civic responsibilities eg payment of taxes, turning out en masse for casting votes. In this regard, Eze (2003) averred that:
… every religion supports payment of tax, pay your tax … we have lengthy
quotation reading thus: Asalam alaikum waramotulai wabarakatum! My
dear brothers and sisters in Islam, the Holy Qur’an enjoins us to discharge
our civic responsibilities by paying our tax so that we can contribute to the
progress and development of Lagos state … Let us obey the teachings of
Islam by cooperating with government in the payment of our tax…
In considering the above one understands that Muslim leaders encourage people to respect government and to cooperate with governing authorities by paying societal dues.
It is noteworthy to say that both Christian (bible) and Muslim law (Qura’n) gave stipulations on the paying of dues as due cooperation with government. Though this injunction has not yielded much influence in Nigeria, yet some people or loyal citizens have been influenced by their religious command. They pay their taxes and dues. The obedience of paying taxes and dues as it has been preached by religious leaders is no less a great influence on the Nigeria democracy. More importantly, some political leaders still stick to fear of God. 61
3.2.2 Religion and the Making of the Constitution of the Federal Republic of
Nigeria (i.e Religion as the Super Structure)
Indeed, one of the most fundamental aspects of political influence of religion on
Nigerian democracy is in the formation of the Federal Constitution of Nigeria. This
Constitution of Federal Republic of Nigeria was implicitly or explicitly dedicated to God.
The first affirming statement on the constitution is written thus:
We, the people of the Federal Republic of Nigeria, having firmly and
solemnly resolved to live in unity and harmony as one indivisible and
indissoluble sovereign Under God, dedicated to the promotion of inter
African solidarity, world peace, international cooperation and
understanding….
The constitution has God as its basis. Whether the people who are being guided by the constitution are faithful to the oath or not, the fact that the constitution is built on God remains incontestable. This is the reason why every political officer should be bound by the oath before the assumption of office. Smith (1995:275) attested that:
Adjunct to the ending of Oaths of Allegiance sworn by public
officers with the word… “so help me God”. However, this practice
which is not particular to Nigeria falls under what Jonathan labels as
civil religion, which refers to the set of religious or quasi-religious
beliefs, myths, symbols and ceremonies that moblilise its members
in the pursuit of common goals.
Smith has really testified to the founding of the Nigerian democracy which was built on God. The aphorism of faith “so help me God” which is divinely insinuated has continued to ring the bell of consciousness in the life of those persons who had professed 62 the oath. This aphorism has continuously and consistently become the guiding principle of some people who took the oath. It influences some conscientious individual to work with the fear of God. Even the Nigerian national anthem carries religious tones and words which keep influencing Nigerians to harken to God. It thus implies that while the
Nigerian society attaches much importance on these common beliefs, ceremonies and rituals (official ceremony of swearing in government officer) Nigerians are definitely influenced by God’s attributes.
More importantly the three major religions in Nigeria really provided the bedrocks on which Nigeria democracy is established. The bedrock on which Nigeria is built upon is the body of the Nigerian constitution. Okwueze in Ozioko et al (2001:220) affirmed that:
Religion not economy was the super structure upon which every
other structure of society was organized. Religion was the
constitutional and legal basis for the existence of traditional society.
It provided the means of interpreting these laws as well as the
machinery for enforcing the norms (laws) of the society.
Reflecting on what Okwueze said, the researcher intones that religion supercedes economy inspite of the fact that economy is very relevant in the society. The reason why religion should take prime position is that it forms the fundamental structure on which
Nigerian society is based or structured. The fundamental structure is the constitution of the society. Nigerian democracy at present has its basis on the Constitution of the Federal
Republic of Nigeria 1999. The sources of Nigerian law include four different bodies of laws: (1) English law; common law, Sharia law and customary law. On English law,
Onwubiko (1994:111) averred that: 63
… Hassan Kukah, in a very recent book has the subject of religion,
politics and power in northern Nigeria. In it, he has shown how
Muslims look at English courts in Nigeria as Christian courts, and
that because of the problems this created, “The British decided to
take steps to pacify and appease the Emirs. In 1956, the British
established a Muslim Court of Appeal which was … welcomed by
chiefs and Muslim jurists as a means of protecting Muslim law from
encroachment as a result of appeal to English court.
There is no point to deny the fact that courts and laws in Nigeria bear those reflections of religious doctrines, rules and regulations. English court in Nigeria borrowed some regulations from Christian religion. Common law bears the trace of socio-religious culture Islamic court has Sharia per se, while African traditional religious provides customary laws. It all means that the Federal constitution of Nigeria is mostly embedded on the religious provisional laws and regulations. For instance, the laws for the protection of human rights are pure religious laws. Other few number of laws which are social regulations complement those religious laws. Also, those laws are interpreted with religious spirit. For instance, when one kills intentionally, one automatically incures capital punishment. This reciprocal punishment is in relation to the law that is inscribed in the Christian bible which says “thou shall not kill”. (Exodus; 20:13) These laws, having been provided by religion, not only influenced Nigeria democracy directly but also indirectly because the laws serve as the “modus operandi” on which the nation is built up and is operating. Consequently, the society is influenced by religion through the religious beliefs. The impact is that Nigeria’s democracy is conditioned by beliefs and laws provided by religion. De facto religion is a superstructure of the Nigerian democracy. 64
3.2.3 The Use of Religious Belief (Politicization) on Nigeria’s Democracy
Another political influence of religion on the Nigerian democracy is the use of religious law as bait during electioneering. It is evidently clear that some politicians use religious law or custom during their political campaigns. Some of these politicians stick to their word and fulfill it. Some may not fulfill it. An example of a political leader that had used religion as bait was Yerima, the former governor of Zamfara State. Ayantayo (2005:55) revealed that:
… the immediate past governor of Zamfara State, Alhaji Yerima,
during his electioneering campaign in 2003, promised the northern
Muslims that Sharia laws would be introduced in the state if
Muslims voted for him. On the basis of this, he got elected and on
getting to power, he made the state an Islamic state with the
introduction of Sharia law. However, the development had since
then generated controversy among Christians and Muslims in the
state because Christians in the state complained of being denied of
their religious rights and freedom.
In the light of the above, any social analyst will definitely understand that religious fanaticism controlled Yerima. He faithfully and conscientiously danced to it. Not only that, he used it to win the political post governor. He also used religious faith to win many people on his side. Consequently, he influenced government (President and Nigeria
National Assembly) to allow him to achieve that purpose. The Sharia law became an inducement to change Nigerian democracy. The end influence is that many states have now indirectly and implicitly become religious state. The action generated religious controversy between Muslims and Christians. The impacts have really come to stay. 65
In the same vein and same year, Buhari was sported out as one of the politicians who used religious belief in his campaigns. According to Eze, (2003:NP) Buhari of the
ANPP had advised muslims not to vote for Christian candidates but muslim candidates.
He said that this political jargon would have generated wars and big national crises between Muslims and Christians had it not been that CAN made several appeals.
Notwithstanding, the Buhari’s undemocratic strategy undoubtedly generated wars of words in the media. Consequently, reading some writings on the wall, any critical political analyst will agree with the researcher that these past occurrences might have contributed to the 2011 post presidential violence. Judging the action of Yerima (in using
Sharia for campaigning) and Buhari (in his advice to people not to vote in Christian candidate, it is evidently clear that religious belief have great influence into Nigerian democracy.
3.2.4 Religion: Monitoring and Sanitization of Election in Nigeria
Religion other effected some positive influences on the Nigerian democracy. Odeh
(2007:50) commented that:
The leadership of Christian Association of Nigeria (CAN) and the
Nigerian Supreme Council for Islamic Affairs in Nigeria (NSCIA)
Wednesday (April, 18, 2007) reviewed last Saturday gubernatorial
elections saying that the electoral body declared fake results in
many states and described it as a national tragedy that may throw
the nation into tumoil. Heads of the two apex religious bodies while
addressing newsmen in Abuja on the state of the nation said that the
conduct of the election by the INEC was a national embarrassment. 66
The above quotation provides a big opportunity (ground) to be proud of religion in the very positive realm. The reason being that the two major religious’ bodies (Christian
Association of Nigeria and the Nigerian Supreme Council for Islamic Affairs) collaborated in condemning the maladministration existing in Nigerian democracy which in this case was perpetrated by INEC. Their unified condemnnation was so loud and it was thought provoking. This unity in condemning INEC’s wrong democratic practice engineered the populace both individuals and group of people into real action. Akano
(2007) and Durojaiye (2007) attested to this. Akano said that the respected Pastor
Oritsejafor declared the position of Word of Life Bible Church, Warri, concerning the election frauds and manipulations in the 2007 Nigeria election. Oritsejafor opined that the elections of 2007 were marred by irregularities and series of manipulations to the extent that even a blind man could detect those irregularities in the conduct of the exercise those with two eyes. In the same vein, Durojaiye noted the verdict and common reactions of the
“who is who” in Anambra State. The “big heads” in Anambra led by these religious leaders Anikwenwa, of The Anglican Communion, Okeke Valerian of the Roman
Catholic Mission (RCM), Dominic of the Pentecostal Fellowship of Nigeria (PFN),
Okpala OAIC; Okolo of the Christian Association of Nigeria, (CAN), Eze of the CCN block of CAN), had come together and made their verdict public in the newspaper.
Among other points which they issued in a communiqué as written by (Odeh: 2007:140-
141) include:
i. Therefore, while addressing the people of Anambra State to remain calm and
to distance themselves from any leadership that emergies from phantom
electoral results declared by INEC, the elders forum, the leaders of thought, the 67
leadership of Ohaneze, etc, demand that new elections that would be free, fair
and credible be conducted soonest.
ii. That in the interest of justice, equity and constitutional rectitude, His
Excellency Peter Obi is requested to pursue to its logical conclusion, the court
case for the realization of his full tenure of four years in office as Governor of
Anambra State.
The above quotation x-rayed church dignitaries (religious leaders) and the leaders of thought (society) in Anambra State being in the forefront in the condemnation of some affronts which were going on in the Nigerian democracy. They reviewed some absurdities of these political developments in Nigeria, particularly, in Anambra State. The religious leaders influenced both the government and other members (leaders of thought) to stand for justice. The influence had both proximate and remote impacts. The proximate impacts it had on the Nigerian democracy were the followings:
i. The evidence of these religious leaders, and the leaders of thought and other
respectable Nigerians was an eye opener to the judiciary.
ii. Specifically, the Anambra State gubernatorial election of the 2007 was
cancelled following that testimony.
Also the following were remote impacts of their evidence:
i. The voice of the people (especially the religious leaders) of Nigeria against bad
administration of the INEC provided a good incentive to the new INEC
officials to strive for credible work in 2011.
ii. The writer now surmised that the cry of Nigerians (religious’ leaders in the
forefront) yielded the 2011 credible elections. 68
Thus, the unanimous verdict by the religious bodies on the rape of democracy by
INEC in 2007, turned electoral fraud of Nigeria into a credible election of 2011 about which the entire Nigerians are now enjoying. Almost everybody welcomed the said election as a true democracy.
Foreign witnesses testified to the credibility of the Nigerian election of 2011.
Babalolo (2011:7) opined that:
The April 2011 elections marked genuine celebrations of democracy
in Africa’s most populous country and a key member of the
commonwealth. Previously held notions that Nigeria can only hold
flawed elections are now being discarded and this country can now
shake off that stigma and redeem its image.
Thus, the change of Nigeria from having the stigma of bad democracy to being praised for a true democracy is really the effort of the entire Nigerians. However, the venture was led by the religious spirit and the religious personnel. With the above very relevant function of religion (monitoring of election), religion by this sanitization of politics influenced Nigeria democracy so positively.
3.2.5 Use of Religious Concept and Sentiments by the Nigerian Politicians
Another aspect of religio-political influence on the Nigerian democracy is the use of religious concept to either change the event or to achieve purpose in politics. Kukah
(1993:146) stated that:
… the concept of one Nation with One Destiny under God, which
was advanced by the NPN., was an extension of the old Nigerian
People Congress’s (NPC) One North, One People… the same was 69
also set within the context of the politics of the late Sarduana of the
northern ruling class.
According to Kukah, some political parties use religious sentiments in achieving their goals. They use such sentiments like: one God, one spirit, one mind and one Nigeria.
Some may even use religious omens or cultic powers to achieve that political post. Some political personels use magic, charm, and occultic powers to either threaten their political opponents to withdraw in election contest. Others too use occultic power to threaten their electorate not to vote for the candidate of their choice even to hypnotise voters to vote for them during campaigns. The greatest religious sentiment which politicians use is the practice of prayer. They think that with this practice of prayer, people will call them godly minded politicians. On this Ayantayo (2005:101) stated that:
The practice of holding constant and organized prayer sessions to
influence governmental policies in government offices and outside
it in places like schools, churches, universities, mosques, shrines
market places and stalls is another ways by which religion is used to
influence the Nigerian public sphere. This exercise is captioned as
Nigerians pray and is being coordinated by General Gowon, former
Nigerian Head of State. The prayer sessions were characterized by
many prayer points geared towards making Nigerian government
humane.
Really, there is no doubt that prayer ritual gives much influence to generally many events and in particular, the Nigerian democracy. 70
3.2.6 Religion as an Agent of Division on Nigerian Democracy
Regrettably however, religion has deviated so much in the aspect of its expected role toward Nigeria and her people. Whereas religion has effected a unifying role in some aspects, still it has caused divisions. It has served and is still acting as a divisive agent within the Nigerians sphere of life. Abdu (2002:144) and Ebije (2010) have a similar view on this dividing impact. Ebije (2010:6) stated that:
In a reaction to the visit to Yar’Adua by the Imam of Abuja
National Mosque, Ustaz Mohammed and other Muslim clerics who
claimed they saw Yar’Adua privately at Aso Rock, the Kaduna
State CAN secretary, Rev. Joseph Hayab kicked against the
rationale behind some clerics informing the whole Nation that they
saw the ailing President when the Acting President, Goodluck
Jonathan, had not made such visit. According to Hayab, the
development amounted to an insult and bore indices of dividing the
country along religious lines by a group of Nigerians.
The secretary of CAN, Hayab, made a very pertinent remark on the action of the Muslim clerics. The action which Muslim leaders made implicitly indicated how the Nigerian
Muslim religious leaders view Nigerian democracy. The action was an indication that they (Muslims) explicitly own the government. Again it implies that the president of the
Federal Republic of Nigeria is a religious (Muslim) leader and not for the whole Nigeria.
This idea means that the office of presidency is their (Muslim’s) exclusive property. This action of seeing President Yar’Adua alone by Muslim leaders created an impact of division and a disregard for democracy. It showed the attitude of disunity to non-
Muslims. The researcher, in judging the above actions by the Muslim leaders, asserts that 71 they (Nigerian Muslim leaders) acted “ultra vires”, that is, above what they were expected to do. Had it been that the Vice President by then, (Jonathan Goodluck), was not a patient leader, there would have been some problems. This action portrayed religion as a negative element/force in the Nigerian society. On this note, Adoghie (2010:12) averred that: “Religious leaders in the country have been charged to use their sacred position to promote acts that will unite the nation and deemphasize those things capable of causing division.”
But judging from the above action by those Islamic leaders, it is evident that they
(Islamic leaders) influenced Nigerian society by creating division. Consequently, they did not heed to the advice being highlighted by Adoghie. At this juncture, the writer stresses that the religious agenda is real and concrete in influencing of religio-political conflicts on Nigerian democracy.
3.2.7 Other Influences of Religio-Political Unrest (Riots)
There is nothing so disturbing and turbulent in the Nigerian democracy as the religious riots, crisis and violence. These had rocked and have continued to destabilize
Nigerian society. The worst of it all was the crisis caused by an individual called
Maitestine (Marwa). He had acted under the guise of religious fanaticism. The Marwa’s riot was the genesis of many social unrests being experienced in Nigerian democracy.
Today Odeh (2000:20) confirmed this statement when he wrote that:
Without digging too deep into the past, we can trace the genesis of
the current religious imbroglio, which has turned Nigeria into a state
of blood, violence and anarchy to 1962 when a little, funny human
being called Mohammad Marwa (popularly known as Maitestine)
and a Cameroonian by birth, became a resident in Kano. In a word, 72
Marwa came, saw Nigeria and disrupted her peace. When it became
clear that he had come to disrupt peace in the land, he was arrested,
tried and sentenced to three months imprisonment. At the end of his
jail team, he was deported to his home country Cameroon… Marwa
later crawled back into Nigeria and pitched his camp in Kano where
he settled down and raised a fanatical group of about 10,000
militant followers by the time the nation realized how dangerous
they were, they had succeeded in sending 41,177 persons to their
untimely grave.
According to Odeh, the earliest recorded religious riot in Nigerian society was caused by
Mohammad Marwa. It was motivated by his religious belief system and mindset which could be attributed to the Islamic nature of force and rigid faith for conversion. This religious war (Jihad) was among the remotest causes of religious crises and riots in
Nigeria today. To highlight the gravity of Marwa’s crisis in Nigeria and also to assert the government’s false-diced attitude, Chima (2011:np) revealed that “riots caused by
Maitestine were the worst political and religious uprising in Nigeria between 1980 and
1983”. According to Chima, these uprisings were happening during the weak and corrupt administration of Shagari, a Muslim from the north. Chima affirmed that Shagari was a weak leader and could not stop the Maitestine riots which resulted in the killing of more than 40,000 people. This obviously, is the influence of religion! Hauso (2007:np) confirmed this assertion and revealed that:
Violence between Muslims and Christians in Nigeria has claimed
thousands of lives in the past decade. It has fired again in February
2006 when Muslims at the caricatures of the prophet Muhammadu, 73
massacred dozens of Christians in the north, followed by reprisal
killings of Muslims in the south… numerous churches and mosques
were destroyed. These most recent outbreaks of sectarian conflicts
in Nigeria need to be seen in the context of a long and complex
history in which religious loyalties are invariably mixed with issues
of ethnic identity … and economic power.
According to Hanso, the (riots) crises were sparked of by the caricature of
Mohammed’s picture. This action enkindled the annoyance of the Muslims to practically heap their venoms on Christians. Invariably, this fury was as a result of long history of religious imbroglios. Above all, the superiority-inferiority concept of religious belief must have been the backdrop of the action.
Beside this conflict between Muslims and Christians, there were also conflicts which had occurred between Christians and African traditional religionists. Some of them were also caused by individuals. Okwueze in Ozioko (2001:227) averred that:
In Alor – Uno about 1993; a middle-aged lady known as Ngozi Ero,
the founder and head of a certain group known as a Jehova Messiah
Hossana Alleluia Mission, in company of her youthful members
destroyed a powerful traditional shrine known as Adoro-Ero. This
was done just to dramatize the power she had acquired as a
Christian which surpasses those of the traditional gods.
From the above quotation, this is evidence of another disturbance of peace in the society by religion (Christianity). This is caused by religious idiosyncrasy like that of
Marwa. That is a show of religious superiority-inferiority syndrome. It is in relation to
“majority-minority” concept. Any social analyst will detect that the above religious crises 74 especially those ones between Christians and Muslims affect religio-political life of the
Nigerians.
Following from the fact that religious agenda is real in the influence of religio- political impact on Nigerian democracy, it is therefore an incontrovertible fact that religion has been in use in the affairs of the Nigerian nation. Another instance of the religio-political agenda was read in the newspaper during the period of writing the chapter of this work. Mama et al (2011:8) opined that:
Violence erupted in various parts of the north over results of last Saturday
election claiming several lives and property. The violence was reported in
various parts of Kaduna, Bauchi, Yobe, Niger, Borno. Jigawa and
Nasarawa State among others ….. It was learnt trouble started during the
last Muslim prayers (Maghrib) at about 7p.m when an Islamic cleric
reportedly told his congregation in mosque in Ungwa Rimi area of the
metropolis that Gen Buhari was being rigged out of the race.
The violent action revealed above is a concrete and clear picture of actions of some religious leaders. The action is scandalous and unnecessary distraction. According to Mama, the 2011 post election violence was born, nurtured and sponsored by a religious leader. The action started and kicked off by the congregation in the mosque through the engineering and flaming words by the Muslim cleric. It is not the intention of the researcher to expose the effect of this post election violence in this chapter, however much more harm has been recorded. The very clear point is that religion has been influencing Nigerian democracy very badly through violence and crises. Mama (2011:8) again reported that: “It was learnt that unspecified member of persons were burnt alive in 75 churches. In Sabon Gari, Zaria it was also learnt that not less than three churches …. In
Maiduguri… two churches were burnt etc.”
Mama has again exposed some effects of post election violence. The burning of churches and people inside the church worshipping, is an indication of hidden religious agenda. Otherwise, what did the people inside the church do that would have merited them being burned alive? This incident of man’s inhumanity to fellow man and to the
Nigerian society is in the extreme. The violence was caused by religious fanaticism, as perpetrated by the religious leaders. EyoBoka and Latona (2011:15) revealed that:
What they are just doing is taking advantage of political atmosphere to
create the impression that what we are witnessing is political and not
religious. If the problem is purely political, why are churches being burnt?
Why are southern youth corps members being targeted? Why are pastors
being killed? Why are Christians generally being hunted in different part of
the North to be killed? It is because the religious agenda is real and then is
religious undertone to all these crises in the North….
On this note, every Tom, Dick and Harry might have realized that religion has been influencing Nigerian society through crises and violence. It also saps the economy, hence, the reaction of the federal Military forces. The influences are both scientifically religious and scientifically political. The influences have both positive and negative implications. Another interesting package is the practical effects of religiosity on the
Nigerian society. 76
CHAPTER FOUR
THE IMPACT OF DEMOCRACY IN NIGERIA
4.1 Political Impact of Democracy in Nigeria
The political set up of the Nigerian democracy is a tale of sweet and sour. Several governments and individuals contributed to the impacts which may be either creditable or incredulous. Prior to them was the formation of the Nigeria’s democratic state. This formation of democratic state was credited by the funding fathers: Herbert Macauly, Dr.
Nnamdi Azikiwe, Sir Abubakar Tafawa Belewa, Chief Obafemi Awolowo, Sir Ahmadu
Bello M.I. Okpara etc (cf Akpoyibo, S.E. Compiled).
In taking cognizance of the above assertions (that founding fathers were credited for the formation of the Nigeria’s democracy), Odeh (2007:31) averred that the overwhelming joy of Abubakar Tafawa Balewa, the first Prime Minister of the young
Nigeria as follows: “Today is Independence Day… Words cannot adequately express my joy and pride at being the Nigerian citizen priviledged to accept from Her Royal Highness these constitutional instruments which are the symbols of Nigeria’s independence”. This testimony again was in line with the momeries of Nwosu (2013:18) in Daily Sun of
Tuesday, October 1, 2013 as follows:
The Federation of Nigeria was granted full independence on this
day 1st October, 1960 under a constitution that provided for a
parliamentary government and a substantial measure of self
government for country’s three regions. Jaja Wachukwu (speaker)
received Nigeria’s instrument of Independence.
76 77
In the light of the above instances, the writer finds out that there was a lot of joy at the wake of Nigeria’s independence. But this joy did not last long. Some political crises erupted as a result of Tribalism. Orjiakor (1981:190) revealed that:
On October 1, 1964, in his independence anniversary broadcast Dr.
Nnamdi Azikiwe the President, challenged the whole country. He
asked. “Is Nigeria four years after Independence and a year after
becoming Republic, still a group of tribes or is it a nation?”
In the reflection of Azikiwe’s presidential address, the researcher opines that he has conveyed his fatherly ethical advice to the Nigerians. Orjiakor (1981:199) confirmed this opinion clearly when he wrote that “the president concluded by saying that if Nigeria must disintegrate, then in the name of God, let the operation be a short and painless one.
Let it not be featured by violence which we shunned during the dark days of our national humiliation” In a word, the founding fathers’ impact on Nigeria’s democracy was the political unity – the one Nigeria.
The Nigeria’s political unity (of one Nigeria) had continued to exist amidst more or less with some tribal bickering, political profiteering, nepotism, regionalism as well as ethno-religious crises until in 1966 when the military by Major Nzeogwu intervened.
Agwunobi (1992:3) revealed Nzeogwu’s first address:
Our enemies are the political profiteers, the men in high and low
places that seek bribes and demand ten percent, those that keep the
country divided so that they can remain in office as Ministers and
VIPS of waste…. Those who make us look big for nothing in the
international circles. We seized power to stamp out tribalism,
nepotism and regionalism. 78
The military coup d’etat of 15th January 1966 paved way for General Agui Ironsi.
Ali in Alemika et al (2002:86) noted that “The invitation has been accepted and 1,
General J.T.U. Agui Ironsi, the General Officer Commanding the Nigerian Army, have formally been invested with authority, as Head of the Federal Military government and
Supreme Commander of the Nigerian Forces”. The political development was the outbreak of the Nigerian civil war through which General Gowon was enthroned. Makozi
(1988:21) reported that:
He was overthrown in a counter coup d’etat on July 29 1966. Lt
Col. Yakubu Gowon was made the new head of the military
government with his administration lasting for nine years. He crated
the 12 states, changed our currency from pounds to Naira and
initiated the National Youth Service Corps programme.
In July 1975, another coup d’etat emerged with General Murtala Mohammed as the Military Head of State. According to Makozi (1988:23) General Murtala was installed as the third military head of the Federal Government. He created seven more states and formed the constitution drafting committee of 49 members. Shortly, he was assassinated.
Ali in Alemika et al (2002:88) stated that:
On 13th February 1976, General Murtala Mohammed was hacked
down by Lt. Col. Buka Suka Dimka’s coup, which later turned out
to be unsuccessful. General Olusegun Obasanjo later assumed the
mantle of leadership of Nigeria… 79
Consequent to the above, coup de etat, General Olusegun Obasanjo came to the scene of becoming the fourth military leader of the government of Nigeria. Makozi
(1988:23) reiterated that,
Continuing the work of General Murtala Mohammed, he (Obasanjo)
announced a political programme designed to return the country to
civil rule in 1979. A Constitutional Assembly was inaugurated to
work on the proposals of the Constitution Drafting Committee.
All things being equal, General Obasanjo acted as a man of his words. He handed over power to a democratically elected leader Alhaji Shehu Shagari. Odeh (2002:25) stated that: “He (Obasanjo) successfully handed over power to an elected government of
Shehu Shagari on October 1, 1979… Henceforth, he became a statesman to be reckoned with world-wide.”
The above stance was affirmed by Shaw et al (1984:np) when he wrote that Obasanjo, a former general, was admired for his stand against the Abacha dictatorship, his record of returning the federal government to civilian rule in 1979 and his claim to represent
Nigerians regardless of religion.
President Shehu Shagari, championed the second Republic (1979 – 1983).
Although Shagari lacked some moral courage, still he introduced some socio-political measures. Odeh (2007:73) testified that:
The practical results of most of his ventures – the Green Revolution
Scheme, and the Ethical Revolution programme – proved that
Shagari’s government was a lame duck as far as all the good
promises he made to the nation and the implementation of those 80
schemes were concerned. Shagari lacked the moral courage to
enforce the laudable decisions taken by his government….
All the same as a result of the failure of Shagari’s laudable decisions, the military struck again championed by General Buhari. Abdu in (2002:156) averred that: “Shagari introduced a stabilization policy in April 1982, the failure of this policy and the consequent overthrow of Shagari led to the introduction of of Austerity Measures by
General Buhari. The most far reaching was the introduction of Structural Adjustment
Programme (SAP) by General Babangida in 1986 after overthrowing Buhari’s government in a palace coup”.
In the same view, Agwunobi (1991) “stressed that:
Along with structural Adjustment Program (SAP) that has cautioned
us against wasteful spending, is the Directorate for Mass
Mobilization Social Justice, Self Reliance and Economic Recovery
(MAMSER) to intensity the economic and political awareness of
Nigerians towards the demands of a lasting democracy, the National
Electoral Commission (NEC) to eliminate massive rigging that has
characterized elections in Nigeria since her independence in 1960…
The above political features were credited to General Ibrahim Babangida.
Nonetheless, he was discredited for the annulment of the presidential election of 1993 of which almost the entire nation had described as free and fair. Odeh (2007:110) wrote that:
Having crowned his crimes against Nigeria and Nigerians with his
annulment of June 12 presidential election, it is possible that in
many centuries to come, Babangida’s name will remain 81
synonymous with all that is bad and ugly in the embattled political
history of our country.
The interim National Government as a result of the political crisis brought in the person of Chief Ernest Shonekon. However this interim government lasted only for three months when another military (Abacha) ousted him Shonekon. Ali in Alemika (2002:93) stated that, “the fall out of the declaration and the prevailing social unrest provided justification for Sani Abacha, an infantry general of the Nigerian Army to seize power from Ernest Shonekon.” This government of Sani Abacha was not welcomed by the
Nigerians owing to its uncontrollable tyranny. However he made some economic and political reforms. Paden in Becken et al (1997:247) recorded that “As we noticed earlier on October 1, 1995, General Abacha announced that a rotating power sharing formular had been approved and that the six zones would be designated as the basis for the next transition to civil rule.” Becken et al (1997:249) continues: “A six zone model of political culture in Nigeria includes the following components: (1) Emirate State, (2) Borno and
Environs, (3) Middle Belt Minorities (4) Yoruba States (5) Igbo States (6) Southern
Minorities.”
The above creation was referred to as six geo-political zones of North East, North
Central, North West, South East, South South and South West States in Nigeria. All things being equal, as a mortal, Abacha died and gave way. Lee (http://en/wikipedia.org) recorded that:
When Abacha died suddenly in June 1998, his successor, General
Abdulsalami Abubakar, freed political prisoners and implemented a
new constitution based on that of 1979, with a strong president and 82
bicameral legislature. The Federal Structure was retained, though
the of states had by this time grown to 36 states.
The government of General Abdulsalami Abubakar was considerably good to Nigerian democracy for its democratic spirit. Ali in Alemika et al (2002:94-95) stated that:
On the assumption of office by General Abdulsalami Abubakar, he
promised a hand over of government to a democratic government on
29th May, 1999. The government established the Independent
Electoral Commission (INEC) under the leadership of the late Jurist,
Hon. Justice Ibukun Akpata, who admirably conducted the affairs of
the body which culminated in the swearing in of President Olusegun
Obasanjo as the executive president of the country at the Eagle
Square, Abuja on May 29, 1999.
Obasanjo’s administration was credited for so many achievements economically, socially and politically. Adigun et al (2006:1) stated that:
It’s economic reform program has won the qualified praise of the
International Monetary Fund (IMF); civil liberties, freedom of the
press and an independent media are much improved…. The
durability of civilian rule since 1999 and the rejection of the third
term constitute unprecedented achievements.
Taking cognizance of the above instance means that the Nigerian National
Assembly deserved a pat for its achievement for rejecting the constitutional amendments that would have allowed the president to run for a third term in office. Consequent to the defeat of this third term there was another democratic election which brought in Umaru
Yar’Adua and Goodluck Jonathan into the seat of presidency and Vice Presidency 83 respectively. Shaw et al (1984) noted that “in the 2007 general election, Umaru Yar’Adua and Goodluck Jonathan, both of the people’s Democratic Party, were elected President and Vice President respectively.” Majority of the social analysts were of the opinion that the election had some flaws. Ploch (2008:np) hinted that: “The new president conceded in his inaugural speech that the electoral process was flawed, and has appointed a panel of government officials, former judges, and civil society representatives to recommend changes to the country’s electoral institutions.” The researcher hereby asserts that
Yar’Adua reviewed both the electoral institutions and some privatization polices. Plock
(2008:np) reiterated that:
In response to the strike, Yar’Adua reduced the price hike and
announced a review of privatization deals on two of the countries
refineries. He has also voiced commitments to countering corruption
and restructuring the countries oil and gas industry.
Shortly, Yar’Adua died of protracted illness leaving the mantle of governance to
Goodluck Jonathan – his vice. President Goodluck Jonathan has earned to himself myriads of political and socio-economic achievements. However, the major imparts are contained in his “Transformation Agenda”. The Editorial of Daily Sun Tuesday June
(2013:42) among other subjects highlighted that:
“Federal Government created the Subsidy Reinvestment Programme (SURE – P), and the Government Borrowing is declining with annual Borrowing falling from $852
Billion in 2011 to $588 Billion in 2013; and above all there is the reinenforcement of the security personnel as the Joint Task Force (JTF)”. The aforementioned ventures are his major socio-political impacts in the current Nigerian democracy. Also the Goodluck’s administration has credited to itself the real political life to the military and greater 84 respect for rule of law to the entire state. Editorial of Daily Sun of Wednesday May 29
(2013:53) made this clearer as follows:
It is good that we have been able to sustain this troubled democracy
for 14 years without any intervention by the military. This suggests
that the Nigerian military has, at last, embraced democratic ethos
and hopefully irrevocably subordinated itself to civilian rule.
Another important political impact of president Goodluck’s administration is on the Amendment of the Constitution of the Federal Republic of Nigeria. He signed it into law on the 4th Day of March, 2011 (cf 1999 constitution of the Federal Republic of
Nigeria with Amendment p. XLI) Koyi (2013:5) testified to this statement when he asserted that:
The Senator Ike Ekweremadu – led constitution Review Committee
(CRC) recommended that section 29(4) (b) which states that, any
woman who is married, shall be deemed to be of full age’ be deleted
from the constitution.
Similarly, President Goodluck Jonathan’s administration responded positively to the Review of Electoral Act. Okoro (2011:9) stated that: “The Independent National
Electoral Commission (INEC)… has advocated for the urgent revolutionary review of some provisions of the Electoral Act with regrd to the operations of the commission.”
Obani (2011:np) confirmed this statement when he said that:
A great landmark of our political progress is the signing of the
electoral act into law. The slogan “one man, one vote” is now
resonating in every corner of t he country and for the first time we
have a member of a minority tribe, not just being the president but 85
also the favourite for the coming election. Governance has now
been demystified as the presidents of this great nation actually
communicates with presidents his citizens through the medium of
face book.
On this note, too, Obani (2011:np) indicated that “A new Independent National
Electoral Commission Chairman (Prof. Atahiri Jega) with remarkable curriculum vitae has been appointed and funds have been released, to aid him in fulfilling his duties.”
Aligned to Electoral Reform was Police Reform. Onuorah (2011:10) averred that:
To solve the problem of insecurity in the country, there is need for
police reforms which should witness increase in police pay package,
other remunerations and then getting them well equipped. Most of
these criminals are graduates. Get them recruited into the police and
pay them well and see whether the issue of insecurity will not drop
to its lowest ebb.
The political impact of democracy during the reign of Goodluck attains its climax in the setting up of the Nigeria’s National Conference (Confab). Uche (2013:20) stated that, “President Goodluck Jonathan,… in his 53rd independence day anniversary speech agreed to set up a committee to articulate the modalities for a national dialogue or conference.” This means bringing democracy to grassroot of the country.
Quite noticeably, majority of Nigerian citizens feel elated in recognition of
President Goodluck’s excellent performances in the political arena. Editorial of Sun,
Thursday, May 1, 2014 testified that:
A vote of confidence was passed on Mr. President and Commander-
in-Chief of the Armed forces of the Federal Republic of Nigeria, 86
His Excellency, Dr. Goodluck Ebele Jonathan, GCFR for this
transparent Government, stabilization of the National Economy and
his effort in fighting terrorism and the menace of Boko Haram
insurgency in the country. The forum joined all well-meaning
Nigerians in calling on Mr. President to step forward and re-contest
in 2015.
Above all, the over all political impacts of democracy are summarized in the continuous achievement of unity and one Nigeria. Editorial of Daily Sun Tuesday,
October 1 (2013:19) confirmed this stance when he claimed that:
After about 14 years of return to democracy, we have not only
successfully transited from one civilian government to another, one
elections seem to have become more credible with every new poll.
Above all, the fact that, in spite of all the upheavals and
shortcomings, Nigeria has remain one country, without breaking up,
is something to celebrate.
From the foregoing, the political impacts of democracy in Nigeria are myriads and evidently acknowledged. There have been considerable positive impacts in spite of some pitfalls and corruptions which some governments engendered in the society.
4.2 Educational Impact of Democracy in Nigeria
Education is the bedrock for nation building. The government of Nigeria is to a certain extent acknowledges the relevance of education. Dike (2013:39) quoted what an
Indian educationist said about Nigeria that “the standard of education in Nigeria cannot be improved unless Nigerian leaders and policy makers anchor their programmes on long term vision”. In lieu of this policy making the president of Nigeria, Goodluck Jonathan, 87 decreed as put down in editorial (2013:44) that “the policy, for Nigeria’s education, focus here is to get 10.5 million ‘OUT-OF-SCHOOL’ Children “IN SCHOOL’ and improve
Quality of Education and access at all levels. Government has a long way to go but the journey has begun”. This education policy shows that Nigeria’s government has made some effort in education sector. Ejembi (2013:37) stated that “the Senate Committee on
Education has restated its commitment to enhance the educational future of the Nigerian child so as to make them future leaders.”
Still on children’s education, Obalonye (2014:5) highlighted that:
The Federal Government has begun the safe school initiative with
an initial N32 billion and with support from the private sector to
ensure a safer school environment for children… The initiative will
take off in Borno, Yobe and Adamawa States which have suffered
worst terrorist attacks and are currently under state of emergency.
Following the same trend, Onyekachi (2013:37) wrote that, “The Lagos State
Government has made known its intention to train and develop children to become worthy leaders and nation builders even as school kids.”
The Federal Government has made some strides to create a new leaf in education sector. This new leaf is witnessed in the establishment of the Almajiri Education.
Omolehim (2013:45) wrote that:
April last year, President Goodluck Jonathan commissioned what
was the first model boarding primary school at Gagi village in
Sokoto South Local Council of the State. It was aimed, the president
said, at providing equal access to basic education to all Nigerian 88
children; education that fits into the modern, technology-driven
wold. It was meant to give qualitative education to Almagirai.
According to Bobby et al (2013:30), Almagirai are “itinerant boys from age four who roam about with plastic plates hanging on their necks. They are found mainly on roadsides around food vendors, eagerly waiting to scoop remains of food from plates in the absence of ready buyers.” From Omolehim, the government of Sokoto State is currently spending about N15 million monthly on the less than 900 pupils at its Almajiri
Integrated Boarding School.
Nwakaudu (2013:36) confirmed this government venture when he wrote that
“Almagiris is one of the key promises that President Goodluck Ebele Jonathan has kept in this term of office.” According to Nwakaudu, Almagiris constitute over nine out of the estimated 10.5 million Nigerian children who are out of school. At present the nation has the highest in the world.
It is interesting to note that the curricular for amagiri education was combined with Western education. Omolehin (2013:47) testified that:
There is a good number of pupils not only from rural areas but also
from within the town whose parents are well-to-do. This is because
the curriculum was blended with Western education such that it has
a bit surpassed what is taught in conventional primary school.
In agreement to blending Western education with Islamic education, Onyekachi
(2013:43) revealed that Sheikh Muhammed Mansur appraised the idea that Western education built on solid Islamic foundation is a step towards building virile future leaders.
In acknowledging the government’s effort, Zadok (2012:43) said that The National 89
Universities Commission (NUC) has given provisional license of operation to the
Nigerian Police Academy, Kano, to function as a degree awarding institution.
On a more interesting note, Editorial of Daily Sun, Tuesday (2013:44) highlighted that Federal Government “Awarded a total of 102 Presidential Special Scholarships for
Innovation and Development (PRESSID) to beneficiaries for training in top 25
Universities in the world; and focusing on vocational training for plumbers, carpenters and Technicians”. The Federal Government scholarship award was confirmed by the
Editorial (2014:15) when he wrote that “the Supervising Minister of Education, Chief
Ezenwo Nwike, hereby invites applications from qualified Nigerian Students in Nigerian public tertiary institutions to participate in the 2013/2014 selection interviews for scholarship awards tenable in Nigerian tertiary institutions”. (Daily Sun, Tuesday June
10, 2014).
Along the same trend, Government has made effort to provide educational facilities. Odogwu (2013:57) wrote that “Anambra state Governor, Peter Obi yesterday distributed 100 vehicles to secondary schools”. Also Uchendu (2012:42) commended
Enugu State governor Chime for providing new buses to schools in Enugu State. Again,
Uyo (2014:39) stated that “The Nigerian Communication Commission has donated 110 laptop computers to the Akwa Ibom State Polytechnic as part of its Advanced Digital
Awareness Programme for Tertiary Institutions.
The educational impact of democracy during the military regime of General
Obusegun Obasanjo and General Ibrahim Babangida needed to be reflected. Jimoh
(2004:np) reported that “General Olusegun Obasanjo declared on September 6, 1976, that primary education was free nationally. It remained so until 1976 when civilian administration took over from the military government.” Again Jimoh reiterated that ‘In 90
1993, General Ibrahim Babangida, the leader of the Nigerian military government at that time, established the National Primary Education Commission to over see for the general operation of primary education in the country and make recommendations to the Federal
Government.
More importantly in 1982, the Federal Government made a profound reform in education sector. Amaele,s (2004:np) Stressed that:
The implementation of the 6-3-3-4 system of education began
gradually and peace meal. The secondary stage (3-3) did not start
until 1982 and it continued piecemeal.
Another important educational impact of democracy in Nigeria is felt in tertiary institutions. The Nigerian government really exhibited very profoundly her educational impact of democracy on the tertiary institutions. This was improved very greatly especially from 1970’s.
It is written in (http://getguide.blogspot.com/2008/08) that:
Nigeria is organized into 36 states and a Federal Capital Territory
(FCT) in Abuja. As a result of the oil boom years of the 1970s,
tertiary education was expanded to reach every subregion of
Nigeria. The federal government and the state governments were
previously the only bodies licensed to operate universities.
Recently, licenses have been granted to individuals, corporate
bodies and religions bodies to establish private universities in the
country. The National Universities commission (NUC) is the major
accreditation body that enforces uniform standard and sets
admissions capacity of every University in Nigeria. 91
The above written statements were confirmed in
(http://www.google.com.ng/url?q=http://) with these words:” When the commission
(NUC) was reconstituted in 1974, its scope of activities was broadened. The primary objective of the commission is to ensure the orderly development of University education in Nigeria and to maintain its high standard.” It is interesting to note that with assistance of the Federal Government of Nigeria and with the approval of the Nigerian University
Commission, the number of Nigerian universities and other tertiary institution has grown up. This number was testified in (org/downbads/CODAPNU-DAS-PAPER-2.doc) as follows:
In 2010, the Federal Government approved the take off of nine
federal universities in states that previously had no federal
university, bringing to a total, the present number of universities in
Nigeria to 117, consisting of 36 federal universities, 36 state
universities and 45 private universities.
It suffices to note that this National Universities Commission (NUC) takes into account a number of considerations such as academic accreditation, development of infrastructure, funding of education and other important education capacities. Also the colleges of education and Technical Schools are included in the administrative areas of the National University Commission (NUC).
The Nigerian government also included the caring of teachers into its programme.
Aginam (2014:16) reported that “Dr Aminu Sharehu, the Director – General of the
National Teachers’ Institute, NTI, yesterday, said that the institute would soon commence 92 degree programmes for teachers. This teachers’ training progromme was confirmed by
Mgboh (2013:38) when he revealed that:
Kano State government has signed a Memorandum of
Understanding, (MOU) with the Association for the Development of
Education in Africa, ADEA, for education development. The deal
will provide a framework for collaboration in respect of teacher and
school leadership development, skills development, ICT integration
into education and provision of books and learning materials among
others.
It is interesting to note also that Nigerian government has diversified educational programmes. Dike (2013:37revealed that:
The commissioner for Education, Rivers State, Dame Alice
Lawrence Nemi, opened the 15th Education Conference of the
German skilled crafts sector in Berlin. The conference deals on the
exports of vocational education and training, the strengths of the
German dual training system and the recruitment skill employee.
This diversification of educational programmes extended to the school of
Aeronautics, Aircraft and other engineering Uzor (2014:38) averred that, “the Federal government of Nigeria has commenced the construction of ultra-modern school of
Aeronautics and Aircraft maintenance Engineering as part of new policy in education sector in Anambra State.” According to Uzor, the former Minster of Aviation, Mrs Stella
Odua, said that the project was aimed at inculcating practical and technical knowledge to the students of the Federal Polytechnic Oko. 93
More importantly, the Federal Government of Nigeria commissioned other area of vocational institution. John (2014:11) said that:
President Goodluck Jonathan is expected to commission the
maritime University on May 10 in Delta State, according to the
Nigerian Maritime Administration and Safety Agency (NIMASA).
According to John (2014:11) “The university will provide the human capacity required for the maritime sector in addition to serving as a research and knowledge centre.” Generally (http://getguide.blogspot.com) asserts that: “the National Universities
Commission takes into account a number of considerations such as academic accreditation, development of infrastructure, funding of education and academic freedom in establishing the delicate balance of quality and quanitity in university education delivery.”
4.3 Impact of Democracy on Information and Communication Technology (ICT)
Nigeria, in joining other developed countries, deviced a new reform for
Information and Communication Technology (ICT). This Information and
Communication Technology sector among the top priorities in the Transformation
Agenda of President Goodluck Jonathan. The Editorial of Sun, Tuesday June 11,
(2013:44) wrote that ‘Government created for the first time a new Ministry of
Communication Technology to champion Reforms in the sector.” On account of this reform, access to internet has increased. In responding to the reform in this educational sector, Agbota (2014:43) hinted that, “The Federal Ministry of Agriculture and Rural
Development (FMARD) has identified information and communication (ICT) professionals as critical stakeholders in achieving the nation’s Agricultural
Transformation Agenda (ATA)”. 94
In line with the Federal Government, the states’ governments also diversified this
ICT reforms into different sectors of ministry. From Unamka (2013:27);
The Anambra State government has engaged Cinfores
Limited to power its education system. This became
necessary to enable the state government to adopt
Information Communication Technology (ICT) through the
deployment of e-learning solutions and other ICT’s to help
overcome some of the challenges of the sector.
In the same vein, the Editorial of Daily Sun of Monday October 14 (2013:10) testified that, “The Rivers Commissioner for information and communications, Mrs Ibim, said on Friday that the State Government would reposition its media houses to enhance their efficiency. As a follow up, too, the Nigerian Customs. Service regarded this information communication Technology sector as a necessity. This is why they establish this sector in an extraordinary way. Usim (2014:58) averred that:
Better days await stake holders in the import chain as the
Nigerian Customs Service (NCS) recently commissioned
Ultra-modern Information Communication Technology
(ICT) centre at its Apapa command.
Consequent to Government’s reform and encouragement to boost the Information
Communication Technology, some big firms and companies emerged to sustain society through the platform of ICT. Okoduwa (2014:55) indicated that:
Thibaud Weick, Group Chief Commercial Officer, Smile
communications Nigeria, is a strong advocate of internet
technology. His company provides the 49 LTE service, running on 95
the 800 megahertz frequency, which he argues would soon become
the only network of choice for millions of internet users in Nigeria
and else where in Africa.
Omite differently, the Federal government in a bid to combat the under- representation of female gender in the society initiated the “gender – based budgeting
ICT. It is written in (http://www.technicabal.com/nigerian.ict-adoption-improve-
1000girls-ict) that:
Growing girls and women in Nigeria (GWIN) is the gender-based
budgeting initiative launched, last year, by the Federal Government
of Nigeria to combat the issue of under-representation of women in
viable career sectors, and to empower women socially and
economically via ICT’s with a view to reducing the technology
gender divide.
With the above policy, the ICT gender inequality will be solved.
4.4 Social Impact of Democracy in Nigeria
According Gadsby (2001:1365), “the word social concerns human society or quality of people’s lives”. These include social issue like: Health, unemployment and education, security, habits and other social trends etc. It is the interest of the researcher to assert that the Nigerian government at all levels have some considerable impacts on the lives of the society. The prime experience of the impact is on the issue of Health services.
The writer notes that Federal Government established the National Health Insurance
Scheme. Emewu (2013:27) stated that:
In the past seven years, the National Health Insurance Scheme
(NHIS) has been in operation charting new courses to market a 96
policy never known to Nigerians before. Today, the acting
Executive Secretary of the project, Dr. Abdulrahman Sambo, in his
interview with Daily Sun, revealed plans to stretch the project to
include all states, local governments and private sector employees.
He said with time, the NHIS would adopt roles to cover even the
self employed and private citizens through community mobilization.
The health-care insurance scheme offered by the federal government is really the most interesting area for sharing democratic dividends to reach Tom, Dick and Harry.
Emewu (2013) revealed that the Director of the project, Sambo, said that they have been able to reach out to people to get them understand the concept and value of health insurance. This government policy (free medical treatment) was in agreement with action of the Kogi State government. The Editorial of Sun Friday August, 23 (2013:10) stated that:
Mr. Mohammed Abubakar, the Chairman of the Board of Federal
Medical Centre, Lokoja, on Thursday commended the Kogi State
Government on its free medical scheme for rural dwellers.
Abubakar gave the commendation on Thursday when he led
members of the Board on a courtesy visit to Governor Idris Wada.
Again, Nigerian Government at all levels assisted to alleviate the societal problems. The problem of unemployment takes priority. Obateru et al (2013:48) revealed that:
Chairman, Subsidy Reinvestment and Empowerment Programme,
SURE – P Chief Christopher Kolade, has disclosed that the
Graduate Internship Scheme, GIS, of the programme target to 97
recruit atleast 50,000 unemployed graduates in 36 states of the
Federation and FCT in one year.
The Subsidy Reinvestment and Empowerment Programme (SURE – P) is the brain child of the current President – Goodluck Jonathan. The policy is yielding good democratic dividends to the society. This is in line with the observation of Komolafe et al
(2013:54)
For NECA, every action, policy and decision of government should
have job creation as target, to address unemployment crisis in the
country. Today, teeming population of our youths are unemployed.
This is indeed a scary reality – a ticking time bomb, which, if we
fail to defuse as quickly as possible, may erode whatever semblance
of social harmony and stability that is left of our polity.
The Federal Government cares for both food products and drug administrations within the country. On this note, the government established the agency that is responsible for this area. The agency is called the National Agency for Food and Drug
Administration and Control (NAFDAC). Osazuwa (2014:38) stated that:
Towards ensuring safety in consumption of drugs and other related
products, the National Agency for Food and Drug Administration
and Control (NAFDAC), has partnered Health Canada to train staff
on International best practices.
This agency takes control and regulates the administration of drug and other food products both from foreign countries and the products produced within the country. 98
Another social impact of democracy creditable to Nigerian government at all levels is the provision of housing to some Nigerians especially the civil servants.
Aidoghie (2014:7) asserted that:
The Federal Government said yesterday it would provide houses for
millions of Nigerians. This is even as it called on the private sector,
to as part of their Corporate Social Responsibility, provide houses
for their workers…. The focus of this year’s OSRBN roundtable is
the provision of affordable new homes for Nigerians through the
development of a master plan, for sustainable housing delivery.
In the same vein, the Editorial of Daily Sun of Thursday, Dec, 10 noted that “the out going Director, General of Resort savings and loans Plc, said that the Bank is currently sourcing offsore loan to undertake real estate development in prime areas of the country”. In pursuance of this policy adequately, Oyesola (2014:58) revealed that:
At one-day interactive session on the re-integration of Nigerian
workers into the National Housing Fund (NHF) scheme organized
by the Nigeria. Employers Consultive Association (NECA), it was
revealed that according to the World Bank Millennium
Development Goal (MDG), Nigeria would need at least 720,000
housing units per year to meet the target.
Next in importance concerning the social welfare of the people is the Pension
Reform. Mama (2007:21) stated that, “President Obasanjo undertook the pension reforms of the civil workers. This assertion is backed with the highlights of the Editorial of Daily
Sun of Friday August 23 (2013:10) when he wrote that: 99
The Ebonyi State government on Thursday expressed its willingness
to reposition the state civil service for a quality workforce…. We
are pursuing our vision of raising a civil service that is professional,
dynamic, innovative and technologically sensitive.
The welfare caring by the government was explicitly made manifest in the action of the governor of Anambra State, Peter Obi. Onwuchekwa (2013:7) averred that,
“Governor Peter Obi has distributed 58 brand new cars to directors in the state service.”
Governor Obi said it was in fulfillment of his earlier promise and demonstration of his commitment to encourage and motivate workers. “Again Layi (2013:14) indicated that:
Local government council pensioners, under the aegis of the Local
Government Pensioners’ Association of Nigeria (LGPAN), Kwara
State Chapter have demanded the immediate implementation of
their upward reviewed salaries.
In line with the views as presented above, Ezeani in Asobie (2005:125) confirmed that “many reforms have been carried out by successive governments in Nigeria with the aim of making the civil service result oriented and responsive to the needs of the generality of Nigerian population.
Another relevant area of governments’ impact on Nigeria’s democracy is the welfare of citizens who were affected by flood and erosion. This was as a result of erosion menace. Mernyi (2013:26) indicated that:
Minister of Environment, Mrs. Hadiza Ibrahim Mailafia, last week
said government has earmarked the sum of N79 billion to reduce the
vulnerability of erosion in the country, with particular reference to
the South Eastern erosion menace. The minister also disclosed that 100
about 64 erosion and flood control projects being executed national
wide are at various stages of completion across the country as part
of government’s transformation agenda.
However, inspite of the aforementioned positive impacts, the author states that the top challenge to Nigeria’s democracy is the bane of corruption. It will not be overstatement to say that corruption has eaten deep into the fabrics of majority of
Nigerians. Opera (2012:20) states that “Few days ago, Transparency International came out with a damning report to the effect that Nigeria is the 35th most corrupt country on earth. This was coming on the heels of a Gallup poll that placed Nigeria as the second most corrupt nation in the world. Owing to this level of corruption in Nigeria, Nwosu
(2013:40) stated that, “a cleric has decried the spate of corruption and suffering in
Nigeria, calling on the government to work towards easing the many problems citizens of this country go through”.
In answering this call (to curtail bane of corruption in the society), Nigerian leaders made some decrees. Dike (2000:np) stressed that:
Then, General Buhari clobbered Nigerians with his horsewhip
branded the ‘war against indiscipline council (WAIC), without
success. Now the current civilian administration of President
Olusegun Obasanjo has instituted an Independence Corrupt
Practices Commission (ICPC), which seems to have power only
over the corrupt poor.
The above decree was confirmed by Odeh (2005:67) with the saying that, “in the year 2000, Obasanjo demonstrated to the entire world in every remarkable way that he 101 was truly determined to rid Nigeria of corruption when he signed into law the Corrupt
Practices and other Related Offences Act, 2000”. In the same view, Odeh (2005:67) reiterated that:
after he (Obasanjo) had been sworn in for the second term, he felt
that there was need to convince us that the bulldozer entrusted with
responsibility of pulling down and crushing the walls of corruption
in the country was still at work. Hence, he set up the Economic and
Financial Crime Commission (EFCC), headed by Nuhu Ribadu and
the Independent Corrupt Practices and Other Related Offences,
Commission (ICPC) headed by Justice Mustapha Akanbi.
All said and done, the researcher attests that the Nigeria’s democratic leaders have tried to rid Nigerian society off the bane of corruption. But it seems that much more effort is still needed.
4.5 Economic Impact of Democracy in Nigeria
According to Gadsby (2001:440), “Economy is the system by which the country’s goods and money are produced and used.” Broadly speaking, economy is the life wire of every society. Economically and naturally, Nigeria is mostly blessed among the countries in Africa. According to Anumike (2014:49)
The rebased GDP members imply that the level of economic
activity is much higher than previously reported, indicating a
clearer picture of Nigeria’s economic landscape and the
significant opportunity for growth and wealth creation in the
Nigerian economy… Nigerians have worked hard to make 102
our economy the largest in Africa and they should be proud
of the feat.
The above assertion is addressed clearly by Ploch (2008:np) when he said that
“Nigeria has the second largest economy in Africa and generates over $47 billion a year in oil and other revenue, and yet many of its people are among the continents poorest.
According to USAID, 70% of Nigerians live on less than $1 per day and the average life expectancy is only 47 years. Along the same line, Amodu (2014:8) stated that “Jim Yong
Kim has declared that Nigeria was among the world’s extremely poor countries. All the same, it is truism that Nigeria is supposed to be rated the country with economic balance.” In view of the pursuance of this economic balance, the current Federal
Government of Nigeria led by President Goodluck Ebele Jonathan, posited that His
“Transformation Agenda” of which economic sector is at the center. Ukaegbu (2013:46) averred that: “Every Nigeria is happy about the on going economic Transformation of
Nigeria and one of the president Goodluck Jonathan’s Transformation Agenda is centered on non-oil exports.”
A key sector in this Transformation Agenda is witnessed in the Financial Sector
Reforms. The editorial of Daily Sun (2013:42) highlighted that:
Clean up of the Banking System is complete as evidenced
by the following facts: All 24 Banks are now fully stable and
capitalized; Non-performing loans have fallen to 5%; But not
enough lending is going on at affordable interest rates so far
government is Restructuring existing DFI’s to get in private
sector capital.
The above highlight exemplifies the true efficient public financial management. It is experienced in the merging of Banks. More importantly, in this Financial Sector 103
Reforms, the Central Bank of Nigeria introduced the cashless Policy Economy. This cashless policy is evidenced in Kaduna State. Alabelewe (2014:14) noted that:
The Kaduna State Branch controller of the Central Bank of
Nigeria (CBN), Alhaji Mohammed Gusau, has said that the
cash-less policy introduced by the Apex, Bank of Nigeria
which was successfully launched bank of Nigeria which was
successfully launched in Lagos in 2012, had yielded
appreciable progress.
According to Alabelewe (2014), the cashless policy was expected among others, to reduce the cost of banking services, drive financial inclusion, reduce risks associated with cash handling and enable more transparency in payments. As it stands as at this year
2014, many states have embarked on the policy. This assertion was in line with a tip off by Ogbonna (2012:47) when he wrote that:
Barring any last minute change of policy and strategy, the
Central Bank of Nigeria (CBN) may begin nationwide
implementation of its cashless banking policy before the end
of the third quarter of this year, ahead of the December 31,
2012 deadline earlier set for the project.
More importantly, in other to checkmate much spending during democratic elections, the Central Bank of Nigeria decreed a “Cash Reserve System.” Anumihe et al
(2013:52) gave some tips that: Central Bank of Nigeria (CBN) yesterday reviewed its
Cash Reserve Requirement (CRR) for public sector deposits in banks to 50 percent from
12 percent.” Reflecting on this policy, the researcher asserts that the Nigerian government has done a great job of controlling random spending in her economy. The cashless policy and cash reserved system tally with the saying of Nnorom (2014:24) that “financial literacy is crucial to Nigeria’s economic growth.” 104
The Nigerian Federal Government also devised the means of stabilizing her economy through recovering of debts and other related stealing monies. Uche (2012:47) disclosed that:
The Federal Airport Authority of Nigeria (FAAN) has
expressed its readiness to seek the assistance of various anti-
graft agencies like the Economic and Financial Crimes
Commission (EFCC) and the independent corrupt practices
and other Related Offenses Commission (ICPC) to recover
its N22 billion, standing as debts by various establishments.
In the same bid to stabilize the Nigeria’s economy, the World Bank gave her assistance for the growth of economic sector. Adigun (2012:49) stated that:
The World Bank has so far invested $4.2 billion on projects
in various sectors of the nations economy, just as it deployed
financial information management system to help the Federal
Government stem the rising cases of fraud and corruption in
the country.
Similar to the financial provision of the World Bank was the credit facilities of which the Central Bank of Nigeria launched. According to Chidiebere (2013;21), “The
Central Bank of Nigeria, on 15 August, 2013, launched a N220 billion fund to be distributed to micro, small and medium seal finance institutions at 9% interest rate.”
Really the launch of this intervention fund has ushered in a new economic renaissance in the financial sector of the country.
On a more serious note, Nigeria has been engaged in trade bi-lateral relations with various countries. This has also improved the state’s economy. The great giant of
Nigeria’s partner in this foreign relation is United States of America. Aidoghie (2014:42) averred that: “The bilateral ties between Nigeria and Canada witnessed another growth 105 last week with the signing of the Foreign Investment Promotion and Protection
Agreement.”
On another note, the Federal Government has cast its commitment toward alleviating unemployment problems in the country. She creates opportunities not only for investment but as well as skill acquisition strategies. Onyejiuwa (2014:52) backs this affirmation when he stated that,”
The Federal Government has reiterated her commitment
towards youth empowerment as a means of ensuring
sustainable economic development… The Deputy Speaker of
House of Representatives, Emeka Iledioha has reiterated his
commitment to empower the youths to rediscover and
acquire skills that would help them create wealth, become
reliant for industrial growth of the nation and poverty
eradication.
This empowerment programme was again felt in the new policy, “Running with vision of job creation, of the new Central Bank of Nigeria – Emefiele. Ogbonna (2014:58) commended CBN governor’s focus to reduce the bloated unemployment rate which he said that was so detrimental to the economy. This venture of ensuring sustainable economic development tallies with the decline of food price experienced in the year 2012.
Adigun (2012;49) wrote that, “The decline in the global prices of food was due to increased supplies, prolonged fall in global demand, and uncertain global economic prospects and US Dollar appreciation.
From the foregoing, the researcher finds out that the Nigerian government has done a lot in improving economic sector. Anumihe (2014:49) affirmed this stance when he wrote that: 106
Nigeria was at the weekend ranked the largest economy on
the African continent and 26th largest in the world with new
Gross Domestic Products (GDP) of $453, 66.81 billion as
against the 1990 GDP of $258, 555.58 billion.
Counting on the foregoing findings, one will attest that though Nigeria has not yet attained her maximum impact in the economic sector, however, some degrees of impacts have been achieved.
4.6 Impact of Democracy on Infrastructure
The level of infrastructural development in a country determines to a large extent the quality of life of the society. This means that infrastructure is the life wire in the society. Gadsby (2001:730) was of the opinion that infrastructure “are the basic systems and structures that a country of organization needs in order to work properly.” The basic infrastructures include: transport communications, banking systems, housing estates,
Hospital, roads, power sector, bridges, and water etc. Infrastructures are of utmost necessities in the country. Adeboboye (2014:43) indicated that:
Without the infrastructure, Lagos cannot function properly,
serve its increasing number of inhabitants or compete in a
global scale. The roads and bridges that we build will
connect businesses to their markets, people to jobs, the sick
to the hospitals and lighten the fabrics of the family unit. The
water works we provide will deliver a reliable, usable water
supply that support our health and well-being and that our
families. The power solutions we put in place must provide
the electricity we need to grow our businesses, do our jobs,
educate our children and live our lives. 107
The above assertion about the necessity of infrastructure in Lagos was made by the commission for works and infrastructure under Babatunde Fashola, the governor of
Lagos State. these statements were affirmed by Ugbo, the National Planning Commission.
Okoro (2013:52) wrote that:
Ugbo, the Executive Secretary of National Planning… said
infrastructure was a key driver of economic growth and
development as well as an enables of competitiveness. The
executive secretary disclosed further that Nigeria now spends
about $10 billion annually on infrastructure… adding that
benefits expected from National Integrated Infrastructure
Master Plan (NIIMP) included “enhanced economic growth
and enabling environments for investors etc.
In interpreting the highlights of Ugbo, it means that Nigerian government has already executed her master plan for country’s basic infrastructure. Okoro has also hinted that Nigeria would require about $2.9 trillion to close her infrastructure gap in the next 30 years.
In the same direction of economic growth and development by the Federal government, the States’ governments were not left out. Nnadi (2013:10) averred that:
In a similar development, Obi also presented a check of N30
million to the Chikason Group, Nnewi for the reconstruction
of the Chikason Road Governor Obi said the gesture was
part of his promises to always support and encourage
industrialist in the through provision of key infrastructural
facilities such as access road to their industries to grow and 108
expand their businesses to create more employment
opportunities.
Another area of infrastructural development worthy of mentioning is in the
Aviation sector. In this regard, laudable credit should be reserved to Federal Government.
Uche (2012:48) agrees to this assertion when he wrote that:
Nigeria’s quest to migrate from terrestrial air navigation to a
satellite based navigation system, also known as
Performance Based Navigation (PBN), received a landmark
success at the weekend when two foreign airlines test-flew
the new approach procedures with pilots landing successfully
at the Lagos and Kano airports.
Really the satellite based navigation system is a big development for Nigerian democracy. Uche termed it “a great achievement in the current drive of transforming the nation’s aviation industry by the Federal Government. In the same vein, Ukaegbe et al
(2011:47) noted that:
Minister of Aviation, Mrs Fidelia Akuabata has said that all
airports in the country will benefit from the expansion of
Apron and perimeter fencing currently being embarked upon
by the Federal Airports Authority of Nigeria (FAAN).
According to Ukaegbu, the expansion of the apron will provide adequate parking space and taxiway for aircrafts using the airport hence the aircraft traffic has been on the increase since the inception of the Federal Capital Territory. Really these navigation system and expansion policy obviously improved the Nigerian Aviation Sector. 109
Next in importance among the impacts of democracy on infrastructure is the road construction network. In this regard, the editorial of Daily Sun (2012:7) 31, 2012 wrote that:
The Federal Government yesterday, asserted the people of
Anambra that N18 billion has been approved from the
SURE-P fund for the rehabilitation of the Onitsha – Enugu
Road. This is even as he disclosed that the procurement for
the second Niger Bridge has been for the past 10 months…
and recently the Federal Executive Council (FEC) approved
transaction adviser for the project.
This venture of commissioning second Niger Bridge was affirmed by
Onwuchekwa (2012:7) when he wrote that President Goodluck Jonathan yesterday assured the people of Anambra State that he would deliver on the second Niger Bridge as promised during his election campaign.” This venture was also confirmed by Maduka
(2014:54) as he rightly put it down:
In February this year, the minister of works, Mr Mike
Onolememen, had disclosed in Abuja that N117 billion
would be spent to construct the 2nd Niger Bridge. This
followed President Jonathans flag off on March 10, the
construction of 2nd Niger Bridge linking Asaba in Delta
State with Onitsha in Anambra State.
In testifying to the above further, Editorial of Vanguard (2014:17) wrote that:
I have come, as your President, to flag-off this vital bridge
project, in order to move that solemn pledge I made in 2011 110
from sincere promise to concrete reality. The 2nd Niger
Bridge, whose foundation we are laying today represents a
strategic national infrastructure, with great socio-economic
prospects for contiguous states, and indeed for the entire
nation. (Vanguard Wednesday March 19, 2014).
Aligne to Bridge construction commissioning was the commissioning of the River
Niger Port. The Editorial of daily Sun Friday, August (2012:7) once disclosed that
“President Goodluck Jonathan yesterday officially commissioned the Onitsha River Port complex, Anambra State which cost N4.6 billion.” He said that Jonathan promised to accomplish his campaign promises and that they would affect all critical sectors of the economy.
Another giant stride of impact of democracy on infrastructure is that of industrial sector. Both Federal and state governments, boost Nigeria’s macro and minor industries.
The government establishes as well as encourages institutions and entrepreneurs. An example of Federal owned established industry is that of National Shipping industry,
Uche (2014:55) stated that: “The Nigerian Maritime Administration and safety Agency
(NIMASA) has revealed that a new national shipping line will be up and running by
November this year.” This shipping line is federal government’s establishment. Also
Onwuchekwa (2014:30) revealed that:
Last Saturday was a great day at Nnewi, the industrial hub of
Anambra State as Cutix PLC commissioned its new power
cable plant… The Minister of Power, Prof. Chinedu Nebo
who was the special guest of honour used the occasion to
address the industrialist in Nnewi and South East. 111
This clearly indicates the federal governments commitment impact its effort on industry specifically and largely in infrastructure for country’s development. This synergy of commitments between government and private entrepreneurs has yielded great developments to Nigeria. Nnadi (2014:13) Highlighted that:
The first made-in a Nigeria mass produced cars will make a
debut on August 8, Chief Innocent Chukwuma, of Innoson
Group, manufacturers of Innoson vehicles has said… The
Innoson chairman said the prices of the new cars would
range from 1.5 million to 3 million, assuring that the Innoson
new cars would compete favourably with others in the
market.
This achievement (made-in-Nigeria cars) was enhanced through the support and encouragement polices by both federal and state governments. With the achievement of made-in-Nigeria’s cars, the country is gradually being upgraded to compete economically, with developed countries.
The impact of democracy on infrastructure extends also to the power sector. The federal government throws its weight solidly to boost the electricity infrastructure.
Mernyi, (2013:55) revealed that “President Goodluck Jonathan has praised that
Federal Government will provide adequate funding for the Nigerian Electricity liability company (NELMCE) that will take over all the liabilities… This is just about $135m
Euro Bond was recently released to the Transmission Company of Nigeria to Strengthen its operation.” This provision of fund was a reality as Ogbonna (2013:49) noted that:
Nigeria’s power sector reform programme received a fresh
boost last weekend as the World Bank at the end of its 2013 112
annual meetings in Washington DC, the United States (US),
agreed to back Federal Government’s efforts at achieving
stable electricity supply with an approval of a total of $1.4
billion in credit and guaranteed.
The aforementioned power sector reform programme really yielded much dividend for the country’s economy. Anumihe (2014:50) hinted that “FG rates $3bn power privatization proceeds as World’s Biggest. That is a big impact on the economy.
More importantly, the Federal Government will have a pat for taking water resources into its basic infrastructure on its impact of democracy. Olasupo (2014:59) stated that “the Nigerian Government has officially received the revised edition of the
Integrated National Water Resources Master Plan which was originally developed through a partnership arrangement between the Federal Ministry of Water Resources and the Japanese International Corporation Agency, JICA.
4.7 Impact of Democracy on Agriculture
Nigeria is mostly blessed among the countries in Africa. This assertion is evidently acknowledged considering natural endowments like fertile land and agricultural products. According to Nwosu (2014:72):
Other African countries envious of the abundant natural and
human resources in Nigeria protested to God asked Him why
he over endowed Nigeria with natural and Human resources
much more than the country needed.
113
Agriculture is really a strong arm for any country’s development. It seems that
Nigerians have come to understand this relevant task of Agriculture. Adesina (2014:9) stated that:
From Zamfara, to Kano, Borno, Yobe, Gombe, Adamawa
and Katsina, Farmers are rejoicing on the new miracle wheat
crop, as the wheat revolution will create jobs invasively and
reduce insecurity… The wheat revolution will help to stop
insecurity in Northern Nigeria No doubt this cheer news for
Nigeria but bad news for wheat importers.
The above statements clearly explain the importance of agriculture in any country aiming at development. These important aspects are mostly felt in the countries’ self sustenance as well as job creation. The United Nation is inclusive but not limited to the people who doffed their hats for President Goodluck Jonathan in his Transformation
Agenda in which he presented Agriculture as the top priority. Agbota (2014:38) noted that:
The United Kingdom Department for International
Development (DFID-UKAID) has endorsed the Federal
Ministry of Agriculture and Rural Development’s Growth
Enhancement Support (GES) scheme. The Federal Ministry
of Agriculture and Rural Development has registered 2.5
million farmers in North-east zone as part of measures to
boost the Nation’s Agricultural Transformation Agenda
(ATA).
In line with the above effort to boost agriculture, Ukagbu (2013:46) stressed that: 114
Our primary objective of attracting investors is to build the
agriculture and we have met with major players in the
Turkish agricultural sector like CONIA who produce almost
60% of Turkish agricultural produce to discuss ways of
improving the Nigerian agricultural sector.
It is quite noticeable to witness that the indigenous farmers have also keyed into the Transformation Agenda of the Federal Government. Agbota (2013:29) indicated that:
Indigenous investors who have made fortunes in other
sectors of the economy are now increasingly investing in
agriculture under the new dispensation of agricultural
transformation agenda. The new commercial farmers, seeing
the prospects in the agricultural sector, are putting huge
investments into agribusiness investments.
Owing to the increasing interest of these indigenous farmers, Agbota (2013:29) hinted that “Direct of the Federal Ministry of Agriculture, Olumuyiwa Akinsola, has said that the Federal Government will be giving subsidized inputs to over 900 pig farmers in
Ogun State”.
On a more serious venture, Nigerian government at various levels have embarked on series of Agricultural productions. Some are Rice, maize and other crops production.
Agbota (2014:43) stressed that:
The Minister of Agriculture and Rural Development, Dr.
Akinwumi Adesina, has hinted that the total gross of value of
rice added to the domestic economy over the last three years
was about N750 billion… The Rivers State Government said 115
last week it has spent over N718 million on rural agriculture
development in the last four years in the state.
The above comments by Agbota was confirmed in the words of Babatunde
(2014:23) as follows: “The minister said that the Federal Government’s revolutionary step towards attaining self-sufficiency in rice by 2015 was attainable.” In the same vein,
Editorial of Daily Sun Tuesday November 19 (2013:10) wrote that “the Kaduna State
Government on Monday said it would partner with interested investors in the production, processing and marketing of maize, fruits and dairy products.”
Also the Editorial of Daily Sun of Monday July 28 (2014:43) stressed among other things, that Federal Government had taken off new value – add products (high quality cassava flour, cassava starch) through private companies. More highlights of this government’s effort is on life stock. Agbota (2014:43) averred that:
The breakdown of this disbursement shows that more N178
million was expended on crop farmers over N133 million
was given to lifestock, farmers, fish farmers got over N139
million, the sun of N29 million was spent on agro-forestry,
over N80 million went to crop processors while N161
million was spent on rural infrastructure.
The Nigerian Government included the disbursement of funds to farmers but not limited to it. Some state governments distributed fertilizers to indigenous farmers. Ahmed
(2014:14) noted that, “Governor Abdulaziz Yari Abubakar of Zamfara State has procured assorted fertilizer work N4.2 billion for this year’s wet farming season in the state.”
Above all the Federal Government organized an Economic Summit focusing on a single sector – agriculture. The various experts taught to the convictions of Nigerians the 116 relevance of Agriculture in the economic development of any country. Editorial of independent of Wednesday, September 18 (2013:23) revealed that, “At the three-day summit, it was unanimously agreed by the participants that the future of Nigerian economy lies in the development of agriculture as a business.” On the whole the impacts of Democracy on agricultural sector in Nigeria is invariably great.
4.8 Security Impact of Democracy in Nigeria
Top in the list among the social impacts of democracy in Nigeria is the problem of insecurity. An example of this insecurity is the kidnapping of the chibok girls by Boko
Haram insurgents. It may be called a big lapse from government. This is a serious impact of negativity. It is written in the constitution that the two major priorities of affairs of government to people are security and welfare of people. It is written, “The security and welfare of the people shall be the primary purpose of government”; (Constitution of the
Federal Republic of Nigeria Section 14b). In taking cognizance of the above decree, the researcher finds out that government shares the blame for the poor quality of lives, human insecurity of lives and property as well as some inadequate various social issues like lack of personal freedom existing in Nigeria. This assertion was confirmed by Igbokwe
(2014:13) as he wrote that: “UN chief Kofi Annan, criticized both Nigerian government and other African nations for not reacting faster to the kidnapping, and called on them to use whatever was at their disposal to help free the girls”. In the same vein, according to
Igbokwe (2014:13) “An English language newspaper in Pakistan also published an opinion that takes Nigeria to task for not moving against Boko Haram.” What the writer is stressing is that the foreign bodies criticized the Federal Government lack of responsibility in protecting the Chibok girls inspite of some efforts. It is in this regard that
Editorial (2014:11) wrote that: 117
Much as we recognize the efforts of the nation’s security agents,
some have either suffered injuries or lost their lives to terrorism,
there is still a lot to be done. For as long as the insurgents continue
to make in roads into the school and communities they are supposed
to secure, for that long, we will continue to point out their failures.
With the above comments, the writer opines that the failure of security agents is the failure of the Federal Government which is the negative impact of democracy to education. To buttress this point, Kilete (2014:5) said that “Amnesty International had also alleged that the Nigerian military had four hours advanced warning of kidnapping, but failed to send reinforcements to protect the school”.
The problem of insecurity did not only lie in kidnapping and Abduction. There is also the fear of incessant bombings. Agbola (2012:7) averred that” panic gripped residents of Jos, Plateau State capital, on Sunday afternoon as news filtered in that there was confrontation between Muslim and Christians in Kaduna State capital, following the bombing of churches in the State. Also Alabekwa (2012:7) wrote that “suicide bombers yesterday struck at different churches in Kaduna metropolis and Zaria town killing many people as well as injuring scores…. These testimonies were backed by Nwosu (2012:7) as he revealed the affirmation of the Senate President:
Senate President, David Mark had described the incessant bombings
of churches, as a threat to the unity of the nation. He therefore
pleaded that all necessary measures be put in place to halt the
carnage. 118
In line with Senate President’s pleadings, the Nigerian federal government led by
President Goodluck administration had done much to subdue the insurgency. Huge sum of money had been spent for the restoration of the security. Anumihe revealed that:
Federal Government yesterday said that it has so far released
the sum of N130.7 billion of the 2014 budget to the military
between January and April, this year… Out of this amount,
86.9 billion is for personnel cost. Also the constitution
empowers the government to spent up to 50 percent of the
budget.
In taking cognizance of the above effort so far done by the federal government, the writer opines that the federal government has done its best. That notwithstanding, the federal government sought for alternative course for the restoration of peace. The
Editorial of Daily Sun (2012:18) wrote that, “President Goodluck has since welcomed the
‘ceasefire offer’. He said that his government would accept the Boko Haram proposition if it would lead to peace in the country.” However, Nwosu (2014:8) hinted that:
The Minister of State for Defence, Muslim Obanikoro
yesterday assured Nigerians that the country would
overcome the challenges of Boko Haram insurgents urging
Muslims not to allow the insurgents to take over the religion.
From the foregoing, the researcher asserts that though the Federal Government has done much on security, still much more is required since protection of live and property is the first and foremost duty of government to the society (Const Sect). 119
4.9 Impact of Democracy on Transport and Tourism
Transport and Tourism are two like terms. They have something in common.
Transport is the method of travelling from one place to another for a purpose. While
Tourism in this context is a search in a place for adventure. Both transport and Tourism share some elements of excitements or movement.
The Nigerian government acknowledges the necessity of transport sector in the society. The necessity is to alleviate the problems of Transportation in the society. Yesufu
(2012:48) stated that:
Director General, National Automotive Council Aminu Jalal,
has disclosed that the Federal Government will partner with
banks and other financial institutions in the country to
provide funding for its mass transit scheme.
According to Yesufu (2012), when the president launched the programme in
January, N15 billion was ear marked but looking at the mass transit needs of the nation, much more money is needed. Furthermore to improve the transport sector President
Goodluck Jonathan commissioned airline travels. An instance of this democratic impact is the upgrading of Enugu airport. Achife (2013:50) averred that:
History of great proportions, will be made tomorrow
Saturday, August 24, 2013 in Enugu when the first
international passenger flight, courtesy of Ethiopian Airlines
touches down the newly upgraded Akanu Ibiam international
Airport. 120
That is a laudable credit to the Federal Government, Goodluck Jonathan led administration. The upgrading of Enugu – Akanu Ibian Airport was confirmed by Obi
(2013:50) when he wrote that:
All is set or the official take-off of international fight at the
newly upgraded Akanu Ibiam international Airport, Enugu,
tomorrow, as Ethiopean Airline commences international
commercial flights.
That is commendable to the Federal Government. According to Obi, a social observer in the person of Obinna exclaimed. “It means that our economy will boom. It will also save us the time and resources expended in going to Lagos and Abuja before one could travel abroad. I think it is fantastic. I feel happy and I must say it is a welcome development.”
More importantly, the Federal Government extended her impact on the training of indigenous pilots. President Jonathan in 2013, signed a memorandum of understanding with the German Airline, Lufthansa to train 20 Nigerian pilots Emewu (2013:55) noted that:
The Federal Government through the office of the special
Advicer to the President on Nigeria Delta Affairs on
Wednesday signed a memorandum of understanding with the
Germans airline Lufthansa for training of pilots.
According to Emewu (2013:55) the training would last 40 months and would make the trainees roundly qualified as commercial pilots of world class. 121
Still on the transport sector, the Federal Government of Goodluck Jonathan - led administration made her impact felt in railway system. He reactivated and rehabilitated the railway sector. Anumihe (2013:55) affirmed this as follows:
The Federal Government may have spent over N321 bn in
the execution of various railways projects nationwide and
has created over 1800 jobs along the corridors so far. All the
communities along the corridor will provide their indigenes
who maintained the tracts, the coaches and train stations
along corridor.
Tourism
Another giant impact of democracy is felt in governments bid to develop tourism.
It is an enviable sector that is yet to be reaped and maximized. Editorial of Sun (2013:31) revealed:
That the Tourism sector is a goldmine waiting to be tapped
and has the potentials to contribute to the growth of the
economy is a truism. There are numerous natural tourism
areas in nooks and crannies of the country and such
potentials when adequately harnessed will no small measure
increase the revenue base of the country. (Tuesday, June 11,
2013).
The above venture may be the reason why the Anambra State Government –
Governor Willie Obiano started his early work among other areas, the transformation of the Ogbunike Town cave as the celebrating center. Editorial of Daily Sun, (2014) wrote that: 122
The Governor of Anambra State, Willie Obiano, has viewed
to transform the historic Ogbunike cave in Ogbunike Town,
Oyi Local Government Area of the State to a first class
tourist haven (Daily Sun, Thurs June 12, 2014).
According to the Editorial, Sun (2014: ), the Governor had flagged off the construction work on the Ugwu – Nwasike road leading to the cave promising for more infrastructural developments around the area. This is in line with what was put down in
(ww.dailyindependentnig.com p 13) that “No doubt, the country has huge tourism potentials but for this all important sector to be productive and add value to the economy of the country there must be a pragmatic policy that will improve the sector (Daily
Independent, Wednesday September 18, 2013 p. 31). 123
CHAPTER FIVE
INFLUENCE OF RELIGION ON THE NIGERIAN DEMOCRACY
5.1 Social Influence of Religion on the Nigerian Democracy
Religion, one of the Acts subjects has contributed much to Nigerian social life.
The contributions really affected Nigerian democracy significantly. Its most social impact is on human dignity. Among, those early missionaries were Bishop Shanahan and Bishop
-Heery and Reverend Hope Weddell who protected and saved a lot of lives. Their religious teaching changed the Nigerian traditional societies. The influence which they had effected in Nigerian traditional society is in line with the saying that religion is an agent of change. On this Onwubiko (1973:271) stated that:
Christian teaching has destroyed the superstitions which propped such evil customs and practices as human sacrifice and the murder of twins. The work of Reverend
Hope Waddell in Calabar and Cross River area illustrates this point… the missionaries have as well exerted a tremendous influence on our culture and social life by the introduction of European ways of life along Christianity for instance, the European system of marriage and styles of dress and architecture have been adopted by many people in West Africa.
One will agree with Onwubiko that this kind of social influence of religion on the
Nigerian democracy is strong and active. The Christian churches (religion) are still influencing the Nigerian State in this charitable and social work of saving lives and rehabilitations specifically. The reverend sisters in different congregations of the Catholic
Church are embarking on such works of mercy. Some unmarried girls who are pregnant outside wedlock are housed and diligently cared for. These single mothers live in the
123 124 custody of these women religious. The religious women (Rev. Sisters) care for both the single mothers and their babies. With these duties, the human dignity is protected. The charity also is extended to the unlucky family (husband and wife) who are not yet blessed with the fruit of the womb. Those protected babies are offered to these unfortunate couples, hoping that they (couples) will strictly care for the babies who are entrusted to them It is not an overstatement to say that Nigerian democracy has been influenced positively by such social works from true religionists. Many other non governmental organizations (NGO) have come up in the society as a result of the charitable works of
Christian missionaries (Christian religion). Government itself has been directly influenced because Nigerian government now recognize such works of mercy. Government itself has been involved actively in such organization as the Red Cross Society. Again, para- government officials like “First Ladies” visit these houses of charity to give gifts. More importantly, government has made some laws on human rights for protecting human lives and dignity. Achunike (2002:45) confirmed this social influence by government when he wrote that:
The missionaries condemned evils especially human sacrifice, the
killing of twins, and slavery in any form. They gave succour to the
rejected of the society, the abandoned, the ostracized. …and
physical force could only be used by the government first in 1902
and again in 1904. The government made use of the law courts and
the community messengers and the kotmas for arrests at the breach
of the decrees. All these were done through the prodding of the
European administrators. 125
From the above instances, Achunike noted that government has joined in the good work of saving life which was spear-headed by the missions or missionaries. More importantly, government brought up this act of social work to the level of law and decree.
In fact, the act of saving life is a practical demonstration of true democracy. The right to life and the right to human dignity which are enshrined in the 1999 Federal Constitution of Nigeria (sections, 33 & 34) are concrete examples of the influence of religion on the
Nigerian democracy.
The social influence of religion does not end in saving life, it also extends to providing daily necessities which help to improve life. Those little acts of charity are the means of evangelization at the grass roots. Okechukwu in Faleye (2009:4) which was confirmed by Nwosu (1985:178) revealed that:
Special care was taken to extend aid to the poor, destitute, widows
and the handicapped. For example, in 1972, seven leprosy centres in
the Archdiocese received a grant of 58,000 Swiss Frances from
Swiss Caritas… over 190 widows from different parts of the diocese
received small loans and grants totaling £835. The ASSD also
cooperated with other agencies in the work of rehabilitation. For
instance, it joined the East Central State ministry of Health and
Social welfare in establishing the Onitsha zonal workshop.
What the writer is stressing is not only the impact of this social influence on
Nigerian democracy, the work also highlighted that Nigerian government has learnt those influences. According to Nwosu, the government of East Central State, Ministry of
Health and Social welfare cooperated with Christian body at Onitsha in establishing the 126
Onitsha Zonal workshop for rehabilitating the under privileged group in the society. The government was influenced by this charity works.
Allied to the influence of religion through charity works, religion almost generally provides appointments and employment opportunities to Nigerian citizens. Many
Religious bodies have hospitals, educational institutions, banks, media houses and other agencies that provide employment to Nigerians. Religious bodies manage all these institutions either directly or indirectly. In agreeing with this, Okoye (2010: oral interview) commented that: “in the process of managing these business oriented ventures, like banks and schools, religion helps government to educate the society.” From Nwokike
(2010: oral interview) religion grooms and cushions people. In the process of grooming and cushioning, she influences people individually and the society at large. Religion takes care of the commoners in the society, hence it improves and changes peoples state of life.
For instance, by the provision of employments, one’s life is uplifted and upgraded from the life of poverty to that of enrichment. It is not an overstatement to say that religious leaders are so careful in choosing workers in any religiously owned institutions or establishments. Hence, religion implicitly helps much in curbing evils in the society.
Consequently in this regard, religion influences Nigeria’s democracy positively.
Emedoluibe (2010: oral interview) confirmed this when he opined that: “Religion challenges government. For instance, establishments like banks and schools which are being managed by some religious personnels are administratively managed well.” The researcher also observes that schools managed by missions experience no strikes while their banks do not get distressed. Implicitly and explicitly, religious personnel exhibit better management than government. In all these, Nigerian democracy is being influenced for good. In this regard therefore, religion influences Nigerian democracy very positively. 127
The social influence of Religion also extends to helping children from poor families.
Ezeanya (1992:40) stated that:
The Social Services Department in the social centre has done
tremendous work in the Archdiocese these years since 1970. It gives
full or partial scholarship to poor students; the handicapped are
helped e.g. with artificial legs. The Archdiocese advances money to
poor parishes every year for agriculture.
This impact of helping families was confirmed by Akukwe in Nwosu (1985) when he wrote that “immediately after the civil war, it (the church) involved also in resettling the people – providing relief, reconstructing family houses, tracing and uniting families, helping people to economic self-reliance caring for children and physically disabled, war victims etc”.
It is also good to remember the relevant part which religions denominations played during and after the war. Okwueze (2002:96) revealed that:
The World Council of Churches and Caritas International is in spite
of the risk involved, took the lead by dropping food through flying
aeroplanes. They continued till the end of the war despite threats of
death. Many of them suffered in the hand of the Nigerian troops.
The church also took the lead in providing Medicare to the dying
people. This made Biafrans to regard the church as the medium
through which the saving grace of God reached them.
In the same vein, Nwosu (1992:173) indicated that: “the church, like the state, was immediately after the war faced with an enormous task of reconstruction and 128 rehabilitation.” Many people came out of the war tattered and battered, homeless and penniless, without job and without schools.
In as much as Religion was credited for positive social impacts in Nigeria, the researcher also finds out that it was discredited for some negative social influences. Prior to these negative influences is social conflict. Uzoma (2004:651) stressed that:
The different cultures propagated by Christianity and Islam have
been a source of social conflict in Nigeria. adherence to Islamic
beliefs makes northern Nigerian Muslims appear to owe greater
allegiance to their religion than to the state, which is a situation the
Christian population finds difficult to understand. Southern Nigerian
Christian converts, on the other hand have accepted the western way
of life that accompanies Christianity.
The above impact is loss of (African) Nigerian ancient culture of brotherliness in place of Arabian and Western cultures. These imported (foreign) cultures have some contradictions to African ways of life.
The more serious negative impact to the social conflict is the shedding of human blood which some religious sects are involved in. one of which is the Islamist sect – the
Boko Haram insurgents. Aidoghie (2012:5) stressed that:
Agony, anger, sorrow yesterday characterized the mass burial of
victims of Christmas Day 2011 bomb blast, which Boko Haram
claimed responsibility. They were laid to rest at the churches
premises. The Islamist Sect sent 43 worshippers of St. Theresa’s
Catholic Church, Madalla, Nigeria State, to their early graves last 129
December. The victims include babies, widespread condemnation
trailed the incident.
The incident was so inhumane. The religious sect has caused some unprecedented crisis.
Also the other follow up of the activities of this sect was the bloodletting in the three years of insurgency in the areas of North Eastern states (of Borno, Yobe and Adamawa
States) was so agonizing. All the same, Religion has cushioned some victims of this dastardly act. Olanrewaju (2014:34) averred that:
Right from the world go, the church has always been taking care of
orphans, widows and other less privileged in the society, as that was
the reason for our lord’s coming. In my capacity as a leader of the
church and representative of Jesus Christ, the Bishop of Maiduguri
Diocese which lovers Borno, Yobe and some parts of Adamawa
States, I have to take up the challenge of taking care of the widows
and the poor.
Above all, it appears that Religion has impacts in all, facets of social life in
Nigeria. It is interesting to note that Christian missionaries were credited for introducing football game in Nigeria. Agha in Okwueze (2004:125) reported that:
Life can hardly be complete and enjoyable in any community
without, recreation. Consequently, the missionaries introduced
different types of games. They brought football game which was
played by school children. This game has become the most
important and lucrative game today in Nigeria.
In all, the social influence of Religion on the Nigerian democracy is a tale of sweet and sour. 130
5.2 Educational Influence of Religion on the Nigerian Democracy
In this section, the researcher has greater outstanding reasons to prove that religion brought good foundation for developments on Nigerian democracy. This is not an overstatement. In reality, religion has contributed many positive impacts on Nigerian democracy especially in the educational sector. Precisely, each of the three major religions in Nigeria had some remarkable impacts on Nigeria’s democratic process.
Culturally and traditionally, African traditional religion had registered much influence on the character formation of the founding fathers of Nigerian democracy. Through the teachings of African traditional religion, traditional education was transmitted with
African identity and personality. Though the education was and is still informal, it had great influence on the Nigerian people. Gathogo (2001:NP) stressed that:
… Prior to the introduction of formal education, boys were brought
up to take whatever occupation their fathers engaged in. In some
cases, the boys were sent to other masters as apprentices to learn
various vocations and life etiquette ….. Intellectual training for
them consisted of their sitting quietly beside their fathers at
meetings and listening attentively to learn the process of such tasks
and skills as arbitration of cases, oratory, wise sayings and use of
proverbs.
Among the ancient form of educational institutions in those early period was that of vocational schools. In these vocational schools, some professions were learnt, though some academic courses were taught as well. Agha (1999:72) stated that:
Through the influence of Henry Venn, the Secretary of the CMS,
the society started an industrial schools where carpentry tailoring 131
and art of growing cotton were taught to the students. At the
grammar school founded 1845, the students were taught the usual
academic subjects in addition to knowing how to grow cotton.
On education proper, Islamic institutions like nomadic schools have helped in the development of agriculture which has helped to boost the Nigerian economy. These educational institutions bred and trained government personnel (politicians). The Islamic religion also influenced both individual and government to build koranic schools. Some of these schools are for the soldiers. However, some of these schools have some combinations of Arabian and western cultures. William (1991:np) attested to this when he wrote that:
In the umma, both rudimentary and advanced Islamic education are
given. Millions of both levels of Quranic schools are spread all over
the areas where Islam had its influence in Nigeria. With
modernization, some of these schools have been combining western
education with Islamic ones. It is therefore noteworthy that the
education given includes science subjects such as mathematics,
technology and astronomy. These according to an Islamic scholar,
could be regarded as scientific contribution of Islam to development
in Nigeria.
Other segments of influence of religion within the auspices of education are the lingua-franca, the printing press and the publishing. On this Onwubiko (1973:212) made it clear that “some missionaries in order to promote the study of African languages established printing press.” Consequently, they started to publish newspapers. According to him (Onwubiko), Rev. Townsend brought the first printing press into Nigeria in 1852. 132
He also started the first Yoruba newspaper in Nigeria which was called “Iwe Irohim” in
1859. This is the fundamental incentive to education (civilization) and development in
Nigeria. The real effect of education which was the major influence of religions is the
Nigeria’s lingua-franca (common language) which is English. The English language was introduced and encouraged in Nigeria by the Christian missionaries. It is the general language used commonly in Nigeria. It is used both by the contemporary press and by the entire people of Nigeria. Ojobo (2011:oral interviews) stressed that “Religious leaders left legacy to the contemporary Nigeria’s newspapers. Presently, religious magazines and newspapers which were prepared by various denominations or religious bodies influence
Nigerian society educationally.” In agreement with Ojobo, Ogudo (2011: oral interview) affirmed that, “religion has been currently boosting much influence on Nigeria through the media, in education sector.”
In considering the educational institutions in Nigeria today, one could say without doubt that those educational institutions which are owned by religious bodies are many.
Also they are better managed than those institutions owned by the government.
Contemporarily, educational institutions which are managed by religious personnel and religious bodies seem to be waxing very strongly in terms of good administration and management. The fact remains that this effort has been the legacy left to Nigerian democracy by the Christian missionaries. On this Onwubiko (1973:212-213) affirmed that:
In Nigeria, the work of the Christian missions in education is no less
spectacular. The first grammar school in Nigeria was opened by the
C.M.S. in 1859 in Lagos. They followed this up with the opening of
the first secondary school for girls in 1868 also in Lagos. The 133
Methodist Boy’s High School was opened in 1876 while Gregory’s
College was opened by the Catholics in 1881. Hope Waddell
Institute was opened at Calabar in 1895 by the church of Scotland
Mission. Along with these, the missions also established hundreds
of primary schools for boys and girls all over Nigeria. In fact, as late
as 1942, the missions controlled 99% of Nigerian schools and over
97% of Nigerian students were attending these mission schools.
Onwubiko, confirmed the active control and monopoly of education in Nigeria by religion as early as from the 19th century. The effective management was entirely almost in the hands of all religious bodies and in all religious denominations. The above comments testify to the fact that religion did not only influence Nigerian democracy but also extended its influence to be the principal actor in the building of the Nigerian democracy. Agha in Okwueze (2004:123) confirmed these statements as follows:
The most comprehensive college in the West Coast of Africa was
the Hope Waddell Training Institution established in 1895 by the
Scotish Presbysterian missionaries in Calabar under the leadership
of H.M. Waddell. The school contained various parts of
Departments including Primary and Secondary, Teacher Training,
Carpentry, Engineering Tailoring and Printing Press. The school
has since produced many eminent scholars, politicians Teachers,
technicians, civil servants, leaders in key posts throughout Nigeria.
these people were instrumental to the development of Nigeria as a
Nation. 134
With the above instances, it stands as a fact that religion is the superstructure or super architect of the Nigerian democracy. This fundamental impact was stressed by Makozi
(1988:15) that:
As a result of Western Education and the influence of Christianity
the Nigerian, like other Africans, began to see equality with the
colonial masters. This was the basis for emancipation. Thus,
Nigerian nationalism was born and nurtured; thus began the struggle
and attainment of power “the ultimate aim of politics” according to
chief Obafemi Awolowo.
The educational influence of religion is again concretely shown by the present return of schools to their rightful owners namely, religious bodies and individuals. Many states governments have realized the active educational influence of religion in Nigeria.
Anambra State is a case in point. It is written in Anambra Government gazette
(ANGH/S/HE/INT/1/1796) as follows:
In line with the provisions of the Public Education (Transfer of
Schools) (Special Provision) (Amendment) Law, 2011, I Mr. Peter
Obi, CON, Governor of Anambra State, hereby return and handover
to the Catholic Church of Nigeria the 453 numbers of primary
schools named and described in the schedule to attached copy of the
public Education (Transfer of Schools) (Special Provision)
(Amendment) Law, 2011 Dated this 21st Day November, 2011.
For Anglicans, the primary schools which the government handed over were 301 in number. Such are likely for other voluntary agencies. The above highlight is just to 135 confirm that religion has already influenced Nigerian democracy very positively in the education sector.
Again, religious personnel aim at producing wholesome people for Nigerian state. This idea of producing intergral and wholesome personality among the youths was made manifest in the purpose and venture of youth village educational institutions erected by the Catholic Archdiocese of Onitsha. In his interview granted the author of the work,
Okeke (2011: oral interview) declared that:
The intention of the Church for having the four gigantic hostels at
Awka for the Nigerian youths is to help the society and the
government to produce a good number of youths who will pass out
with intergral virtues and wholesome personality.
Through this venture – Youth Village Hostels at Amansea–religion has influenced very good moral orientation among students for our dear country Nigerian. In the same vein, with regard to integral education, Arinze (1990:113) declared that:
A very high number of primary and secondary schools in Nigeria
have been spearheaded by the church. Kindergartens, vocational
training centres, adult education centres and teachers’ colleges have
been given priority by the government interest developed…. The
school is to be rated among the primary agents of progress in
Nigeria. It helped to usher in all-round development: religious
educational, cultural, social, political and economic.
More importantly, the researcher agreed with Arinze that educational religious impacts affect, various aspects of life in Nigeria’s democracy. This assertion is accepted with the view that religious personnel were credited to the translation of several books of 136 the Bible. The early Christians reduced the Bible into native languages. Onwubiko
(1973:212) stated that:
In Nigeria, Crowther reduced the Yoruba language to writing and
translated several books of the Bible into that language. Nupe,
Hausa, Kanuri, Ibo and Efik were also developed in the same way
by the missionaries… In this way, the missionaries were able to
teach their converts how to read the Bible in the vernacular and so
produced the first widespread literate class in West Africa.
Another relevant area of the educational impact of Religion on the Nigerian democracy worthy of remembering is the riverine apostolate. The church has built some schools in this area. Okika in Okeke (2003:270) reported what Ezeanya said as follows:
I would like to draw your attention in to the situation in the Riverine
areas of our Archdiocese. There movement is very much restricted
because of the absence of good roads; living conditions are difficult
and many of the people are poor. We must therefore exercise our
Christian Charity towards them by parishes and communities
sponsoring their nursery schools.
In considerations of the aforementioned records, the researcher asserts that educationally, religion is the architect of Nigerian democracy. This stance is an indisputable fact when one reckons the roles religious personnel played in the nation building especially in education sector.
5.3 Economic Influence of Religion on the Nigerian Democracy
It is an obvious fact that Religion has been credited for much impact on the
Nigerian democracy. The three major Religions (African Traditional Religion, Islam and 137
Christianity) had for long been the pivot for nation building especially in the area of economy as well as other developmental strides. Zakaree et al (2011:43) made this clearly when he wrote that:
Religion has contributed much to development of human race, and it
will be totally absurd to ignore the contributions of religion
especially Christianity and Islam. Both religious communities have
become the key determinants of history and destiny of the nation.
Religion is given a reasonable degree of recognition by
governments of Nigeria and some other countries as a major factor
determining the stability of a nation.
The above reasonable commendation is confirmed in the gratuitous words of the first Prime Minister of Nigeria-Abubakar Tafawa Ballewa in his maiden independent speech to Nigerians. Odeh (2007:33) wrote that:
There have been countless missionaries who have labored unceasingly in the cause of education and to whom we owe many of our medical services. We are greatful also to those who have brought modern methods of banking and commerce, and new industries I wish to pay tribute to all of these people and so declare our everlasting admiration of their devotion to duty.
The first Prime Minister of Nigeria gave a concise testimony on how Religious bodies assisted in building the early Nigeria’s economy. Zakaree (2011:41) reiterated that:
Indeed, religion is so important in the society as a form of a social
control because of people’s adherence to religion, whether
traditional, Christian or Islam, which are the recognized religions in 138
Nigeria. Christianity and Islam, especially have a great influence on
the daily lives of Nigerians, and plays a significant role in the socio-
political and economic development.
In acknowledging this fact, (htt//www.nigeriavillegesquare.com) testifies that
“NGOs include charitable and religious associations that mobilize private funds for development, distribute food and family planning services and promote community organization”. In this regard, too, Nyemutu et al (2011:34) posited that: “The missionaries also built hospitals, clinics and maternity facilities in different parts of Nigeria, and religious organizations built schools, colleges and even public libraries in different parts of the country.”
Religious leaders also decreed that the economy of the country would grow through encouraging people to contribute to Internal Generating Revenue (IGR). Arinze
(1983:250) stated that “A good Christian is a good citizen. You must love your country, obey its laws, respect your leaders and pay your taxes. You are called to take due part in political, social, economic and cultural affairs.” On this note, therefore, it is an incontrovertible fact that Religious impact on Internal Generating Revenue (IGR) boosts state’s economy.
The influence of religion also extends to socio-economic activities. The religious leaders render some assistance to women in their small scale business. This is a sort of empowerment. Lewu (2010: np) noted that:
… empowering women has some possible positive effects, which
include accelerated and balanced social development in addition to
improved welfare, education and health for children. It is generally 139
believed that the improvement in the socio-economic conditions of
women usually translates into improved welfare for their children.
This women empowerment is particularly in the aspect of loans and provision of agricultural seedlings. Okika in Okeke (2003:269) indicated that:
The Archdiocese provided agricultural assistance to the farmers.
Grants and revolving loans were made available. At the end of each
planting season what was granted as a loan was collected with little
interest and then given back to the farmers. By may 1990, this
agricultural loan-scheme was already functioning.
Commenting in the same vein, Arinze (1990:113) asserted that “church has been aware that evangelization would not be complete if it did not take account of the unceasing interplay of the gospel and of man’s concrete life both personal and social.” What the work is asserting is that Religion through her adherents had registered some economic impacts through empowerment processes in both small and big scale production. Similar to the provision of Grants and revolving loans was the industrial training which some religious denominations gave t heir adherents as economic boost in the rural areas. Agha in Okwueze (2004:126) noted that:
The Rural Training Centre was established at Asaba in 1948 by the
Church of Scotland Mission (CSM) Women training Centre was
established by the (CSM) Presbyterian Mission on 30th January
1937 at Ogabanehu and another at Ikot-Inyang in Akwa-Ibom.
Other Missionary Societies played the same significant role in other
parts of Nigeria. 140
Fundamentally, some religious missionaries were commercially and economically inclined. These missionaries assisted in improving the economy of the ancient Nigeria. onyeidu (2001:28) and Onwubiko (1973:214) were of the opinion that legitimate trade supplanted slave trade. Specifically Onyeidu (2001:28) stressed that:
The propagation of Islam from the colony of Lagos to hinterland
was mainly through trade-Right from its inception” Islam never
loses a chance. Every Mohammedan trader is a missionary of his
faith. Also some Muslims who were engaged in service of the
colonial masters as soldiers, gardeners and gatemen, helped to
propagate their religion.
The above statements were confirmed by Ubaka in Adigwe (2003:164) with the following words:
These commercial centers grew to become Islamic centers. The
traders who were mostly Muslins carried their religion along with
their commodity to the newly established cities. They even
succeeded converting business partners… Here we see the link
between trading or commercial cities and Islamic learning in these
early years.
Reflecting on the above quotations, one understands that religion assisted in the development of commercial cities as well as boosting the Nigeria’s economy. Ubaka
(2003:169) reiterated that: “These Muslims took advantage of the construction of roads and railways and the establishment of new forms such as Jos, in Plateau State, to expand 141 their commercial and “religious interests”. The above instances indicate the double business in Religion: the evangelical and economical businesses.
These businesses (evangelism and economy) were concretely experienced in the provision of material goods and services (like monies) as well as pastoral services by the clergy or religious leaders. Nyemutu et al (2009:34) stated that:
Religious institutions contribute in no small measure to the gross
national product (GNP) of the country, especially when cognizance
is taken of the amount spent annually on all goods and services
connected with them. One obvious economic role that organized
religion plays in Nigeria is as an employer, in particular providing
livelihoods for religious professionals, their families and
dependants. Thus members of the clergy are in most cases employed
and paid by their respective religious organizations.
With reference to the aforementioned explanations, it means that some religious institutions expend economic values (monies) on employees or workers who in turn contribute to national economic development. In the same vein, the writer agrees with
Zakarees (2011:41) who quoted Nwite and Wilson (2010) “stated that churches in Nigeria has contributed immensely to the economic development of the country through investment in different sectors of the economy like real estate, capital market, shopping complex and schools.”
In as much as religion is creditable for some positive economic influences, one will not lose sight of its discredit in Nigerian economy. Though religion “per se” remains neutral, at times some religious leaders or religious adherents misuse religion in the name of religious fundamentalism. Zakaree (2011:45) alerted that: 142
However, religious intolerance among the people which often lead
to crisis claiming several lives and destruction of properties has a
negative impact on Nigerian economy. Adherents of religious
fanatism or intolerance and its attendant problems such as unending
intensive strives, fight of superiority, loss of human and material
resources.
While the researcher reserves kudos to religion in terms of economic impact, he does not overlook the economic losses discredited to it. There were huge loss of material resources as well as much destruction of societal wealth. The worst of it all is the loss of human resources and talents. These could have made Nigeria to ascend the ladder of being among the developed countries in economy sector.
5.4 Moral Influence of Religion on the Nigeria Democracy
Indeed the spirit of any religion affects the behavioural disposition of her members. Consequently, the individuals exhibit those characters of their religions inherent in their actions as morals. For instance, in the meetings of the Nigerian National
Assembly (NNA), any social scientist will realize the different traits of the respective characters of the three Nigerian major religions. Taking of cognizance their dressing habit, some Christians put on likely European attires like the early missionaries, some of the Muslims put on their caps and amulets while the African traditional religionists might put their red caps in accordance with African traditions. In speech, they act conscientiously in accordance with their mindsets and belief systems. Hence, Adibe
(2009:40) noted that:
Conscience is the centre of human activity. For Igbo man is always
in continuous training through proverbs, folklores, reprimanding 143
and punishment given to delinquents of traditional norms. This
brought about respect for religion and persons and security enjoyed
in the Igbo society. All make effort to be faithful to the traditional
religion and moral in behaviour.
The researcher agrees with Adibe on the relevance of conscience nurturing by religion especially African traditional religion. Education of conscience is really the fundamental task of religion. African traditional religion and Christianity in a special way rate education of conscience as priority. In contemporary Nigeria, the deterioration of morality is as a result of the Nigerian neglect to the education which is being offered by religion. In this regard (education of conscience), His Holiness Pope John Paul II in
Arinze (1982:250) exhorted that:
A good Christian is a good citizen. You must love your country,
obey its laws, respect your leaders and pay your taxes. You are
called to take your due part in political, social, economic and
cultural affairs. When you are eligible you should vote and be voted
for in political elections.
What the writer is stressing at is the fact that religion influences the populace to obey civic rules and orders in the society. Hence, majority of the citizenry are now embracing civic responsibility like voting and being serious in other political affairs.
There is a lot of difficulty in directing the conscience of the Nigerian religious leaders. The condition is very disturbing to social and ethical analyst. The case of our
Nigerian leaders is an example. Agha (2003:59) observed that:
Conscience can depreciate or decline in value and in either case it
will affect the moral decision and behaviour of the agent either 144
positively or negatively. The case of Nigeria today is a clear
example where it has almost become impossible to check since
some of those whose duty it is to check vices are partners in crime.
The most educated conscience is that of the man who has the
highest ideal who wishes to realize the best life which humanity is
capable.
It is certain that each (every) religion grooms conscience into her adherents. Agha posited that conscience can either depreciate or decline. But the depreciation or the decline lies on the individuals or the religionists. The writer again thinks along with Agha that some Nigerian leaders (political or religious) whose duty it is to correct situation or to condemn vices become leaders in those corrupt attitudes. References are made where some priests, pastors, or any other religious leaders drive fleet of expensive cars, live very high luxurious lives, involving themselves in businesses either locally and internationally and going with high security forces (Army or Police) and escorts. At times, the priest or pastor may be involved in the “so called religious 419” otherwise known as extortion of congregation for self aggrandizement. The victims of materialism are griped by the depreciation of good conscience in religion. On this note, Ekwunife (1994:156) asserted that:
Thus, in their life styles, one often fails to distinguish between the
wealthy secular Nigerian or a business man and a priest. Hence
some of the indices of a successful priest in Nigeria today are:
doctorate secular degree that is marketable; lucrative job or
commanding secular sphere; fleet of hungers-on or dependents, a
gigantic well finished house and at times police escorts or army 145
escorts. In order to keep servicing these fleet of cars, indices of
power, the priest at times imitates the circular world in the pursuit of
wealth.
Those religious’ leaders, by their action of driving expensive fleet of cars, show the
Nigerian political leaders that leadership is not for service. Their attitude to those things that help life (life cars) are for the exposition of wealth and richness. Owing to this kind of life pattern by such people whose duty it is to show good example by abhorring materialism, some government official emulate them. On this, Zebendilo (2011: oral interview) stated that:
“Some religious leaders showed bad examples to some politicians
by their life of extravagancy. They show off wealth. And the
politicians (government officials or civil servants) in the process of
trying to live like the rich pastors and priests, dupe government and
people”.
On this note, the writer asserts that religion (through her leaders) influenced Nigerian democracy so badly. This attitude is evident in both Christianity and Islamic religion.
In Islam, the Emirs and Alhajis frequently go to Mecca for pilgrimage. Some even go for business under the pretext that they are fulfilling a religious obligation. While on return, they import expensive goods (like cars, shoes, wrist watches etc) for sale. These materialistic tendencies are mostly found among some religious personnel in Islam and
Christianity. They operate businesses under the guise of religion. In this respect, Obiorah
(1998:151) highlighted that:
There was this reported case of a pastor who duped the wife of a top
army officer resident in Benin State of N2m. With this money, he 146
established a magnificent church in Benin. He bought fleet of cars
and evangelical vans. He then appeared on a television programme
and was telling the viewers how God has blessed and enriched him
and how God in this infinite mercy has turned him into a fisher of
men “money”.
In the above quotation, Obiorah indeed revealed how a religious leader has negatively influenced Nigerian society through materialistic lifestyle. That is why materialism is increasing in Nigeria by leaps and bounds.
In the same vein, some Muslim adherents are not different. Some of them are not behaving morally well especially in terms of economic pursuit. Ahanotu (1992:23) revealed that:
The Governor of Kano, Abdulahi did not make matters better when
he said, Take Kano State, for example, some 20,000 to 25,000
pilgrims go from there. Less than a quarter of them are sincere
pilgrims. The others are traders or even pick-pockets.
In judging the above instances, the researcher exhorts that religious adherents should try to live up to their religious ethics.
5.5 Health – Care influence of Religion in Nigeria
It is a glaring fact that religion had recorded much influence on the Nigerian democracy through health care services. Much had been said on this by many authors in
Nigerian. Okwueze (2003:113) said that through the centuries, the Catholic Church as well as the Anglican Church and Methodist bodies had established hospitals, orphanages, homes for the aged and infirm. He noted that any mission almost automatically had attached to it a clinic or dispensary where medical aid was rendered to those in need of it. 147
The aforesaid statements are so evident in Nigeria of today. Without doubt the numerous hospitals established by religious organizations in Nigeria have helped to promote the health of her citizens. It is an incontrovertible fact that majority of these religious establishments have helped much to advance Nigerian democracy. The Christian
Missionaries for instance initiated the move for the building of hospitals and clinics.
William (1990:NP) attested to that, too that:
Christianity introduced orthodox methods of health care services in
Nigeria. Early in the life of the various Christian missions, health
care services were given in cottage hospitals, maternity homes and
dispensaries in every remote areas. They dispelled superstitious
beliefs brought about through ignorance and taught simple hygiene.
They were also involved in leprosy relief work and they built
leprosaria …. The collaboratory attitude which existed between
state and church in this area continued throughout the colonial
period and well into the 1970’s when government took control of
health services.
In reference to what William has noted, that early Christian Missionaries introduced health care services, it is noticed that government had emulated the charitable venture. Another interesting point is that this good work has continued till this day. Most exceedingly, the Nigerian government and many religious denominations have contemporarily been keeping to this noble venture of caring for the sick, the disabled and all that require healthcare services. Consequently, the Nigerian government created an arm of government called ministry of health to care for the health of the populace.
Currently, in some religiously owned hospitals, some sick people like those with acquired 148 immune deficiency syndrome (AIDS) (TLWA), and asthmatic patients have been receiving free medical care. Officially, Nigerian government has recently created an organization called Nigerian Agency for the Control of AIDS” (NACA) which cares for acquired immune deficiency syndrome (AIDS) patients. The organization distributes drugs for the care of some HIV/AIDS patients. In the early period of the advent of the missionaries, the Christian missionaries established orphanages and homes for the disable. On this, Akukwe (1985:245) said that:
About 1937, the leprosy service was being run by a Holy Rosary
Sister, Dr. Luke Theresa operating from Ihiala… The service was
more a mobile clinic in which the doctor and his team moved from
one station to another to provide treatment for lepers on fixed days.
In 1945, about 500 were receiving treatment. In April 1945, the
Government started the Nigeria Leprosy Service. By this act the
government took over or adopted the existing leprosy settlements
being run by the Catholics, the CMS, and the Methodist
Missionaries.
In the above quotation, Akukwe had pinpointed out that government adopted the charitable services (caring for lapers) which were run by the missions. The most interesting thing is that the Nigerian government emulated the charitable services initiated by missionaries. According to Akukwe in April 1945, government took over the already existing leprosy settlements. This is no small influence. Currently, the Nigerian ministry of health has been helping the religious organizations in caring for the sick and the disable. Government also built general hospitals in every state to alleviate some health 149 problems in the society. These leper colonies were confirmed by Agha in Okwueze
(2004:125) when he stated that:
The establishment of hospitals also attracted the opening of leper
colonies throughout the country. The leprosy patients were not left
untreated. The (CMS) Presbyterian mission opened a leper
settlement at Itu in 1928, and another one at Uburu the same year
(Macdonald, 1963). In 1936 the CMS opened the Oji River Leper
settlement while the Methodist missionaries settlement while the
Methodist Missionaries opened a leper colony at Uzuakoli in
1930…
Ultimately, as common front, Makozi (1982:97) quipped that: there was also the formation of the Christian Health Association of Nigeria which coordinates all the medical activities of the churches”. With the much on record, Religion is credited for laying foundation in health sector in Nigerian democracy. The religious personnel should also be given a ‘pat’ for the active continuous assistance in this health sector uptil today.
5.6 Agricultural Influence of Religion on the Nigerian Democracy
It is interesting to note that the record of religious impact will not be closed without mentioning the input on agricultural sector. By this assertion, the researches is of the opinion that religious personnel did not leave any stone un turned in the bid to assist in Nigeria’s development. Really, the missions were mostly responsible for the introduction of certain crops and farm seedlings in Nigeria. Agha in Okwueze (2004:127) stated that:
Through the Norwagen Church, the Presbyterian Church established
a large farm land at Ikwo in 1962. The church introduced foreign 150
crops like Rice, Mango, Pineapple, Yam, Plantain, Maize and
varieties of beans among others. The church introduced scientific
methods of cultivation, co-operative system of farming which
enabled the people to be well established.
Agha’s statement was confirmed by Akukwe (1985:249) as follows, “the early missionaries had started with growing gardens, planting economic trees (citrus, palms, coffee, mangoes etc), and keeping poultry and piggery in the missions. As schools developed, rural science was taught in schools and school farm was an essential part of every mission school”. In substantiating this development in agricultural sector,
Onwubiko (1973:214) stressed that:
The missionaries showed great interest in the development of
agriculture… New crops were introduced, plantations were set up
and new methods of producing and preparing farm products for
export were taught. Some of the missionary bodies even formed
trading companies to supply necessary imported goods at
reasonably cheap process to people.
Aligned with the introduction of farm products was the introduction of horticulture. The missionaries imported some beautiful fowers and fruit trees. Onyeidu (2001:37) testified to this assertion as follows:
At Onitsha as in other parts of the mission field, it was the
missionary agents and the colonial masters that introduced different
species of beautiful flowers, carpet grass, fruit trees and vegetables
which we have taken for granted today. 151
By and large, religion through her adherents created much impacts on agricultural sector atleast at the early period of Nigeria.
In the last analysis, the researcher opined that” religious influences on the
Nigerian democracy were more of woes than blessings as far as some Nigerian governments or some individuals are concerned. That notwithstanding, the researcher incontestably and incontrovertibly asserts that religion has made some significant impacts on the Nigerian Democracy.
152
CHAPTER SIX
SUMMARY AND CONCLUSION
6.1 Summary of the Findings
The work “Influence of Religion on the Nigerian Democracy” has very outstanding major points. Generally, the impacts are both positive and negative. That notwithstanding, the observed negative influences outweigh the positive influences. The major findings are as follows:
i. Religion was influential to the provision of African identity to Nigerian society.
Religion (African traditional religion) groomed Nigerians to acquire African
virtues. These important virtues include African hospitality to strangers, the spirit
of brotherhood and sense of unity.
ii. Religion forestalled some evils in the early Nigerian society. For instance
Christianity was credited with the abolision of slavery, human sacrifices and other
human right violations. In other words, religion helped to restore human dignity.
iii. Religion (especially Islam) brought political unity to northern Nigeria. The
caliphate system was copied by the colonialists when they introduced indirect rule.
iv. Educationally, religion (all the three major religions) remains the bedrock of
Nigerian democracy. African traditional religion rendered moral education.
Christianity was credited with western education (e.g. women emancipation)
which is the catalyst for nation building, while Islamic religion introduced Arabian
cultures (e.g military schools and Arabic numerals).
v. Socially, religion promoted the policy of rehabilitation, restructuring and
reconstructuring (the 3R’s) in Nigerian society. It saved life especially during and
after the Nigerian civil war (Rehabilitation). It continues to provide employment
152 153
(restructuring human persons). It helps government in the provision of physical
and developmental structures (reconstruction).
vi. Other important positive effects include: health care delivery and western style of
marriage. Christianity provided orthodox health-care system as well as
monogamous family system. African traditional religion is still providing African
style of health care – natural healthcare. In as much as religion is associated with
many social developments in Nigeria democracy, one will not be deterred to
acknowledge its negative roles within the same society. vii. The first point is on the economic front. There is no doubt that some religious
sects (personnel) are responsible for the destruction of properties which has caused
much spending to both government and individuals. viii. Religious fanaticism which is so evident in the action of some government
personnel has led to the derogation of the Federal Constitution of Nigeria.
ix. Presently, the work x-rays the insecurity of life and property caused by some
religious sects and individuals (eg: the Boko Haram sect). Religious riots and
other sectarian violence have led to loss of lives and destruction of properties in
Nigerian society.
x. The researcher found out that the adaptation of sharia by 13 states has the potential
of eroding the secularity of the Nigerian state. Nigeria in danger of loosing its
secularity of state.
6.2 Contributions to Knowledge
This thesis is really invaluable to the Nigerian society. The work has generated a lot of ideal which I believe have contributed to the already existing knowledge on the
Nigerian democracy. These contributions may be summed up as follows: 154 i. This work exposes religion as a super structure in Nigerian society. It reveals
the fact that Federal Constitution of Nigeria is based on divine structure. The
concepts of God, faith and human rights laws are divinely oriented. ii. The work highlights the concept of “utra vires” in the judicial lexicon. It is
now a proven fact that the president/governor alone has no right to issue or
exercise some executive powers (like that of Babangida in registering Nigeria
in OIC) without the consent of masses as represented by the Nigerian National
Assembly or the State Houses of Assembly. This has become a clear
information for all and sundry. The real knowledge it engenders is that
sovereignty belongs to people (citizenry) and not to persons or group of
individuals. iii. The thesis is a work that projects religion as “Health Science”. There is no gain
saying that when one reads through the work, one will understand that
religious institution (eg churches mosques and shrines) and religious rituals
(prayers, vigils, praises) are remedial avenues and exercises for spiritual and
physical healing/cures. iv. The work gives some detailed behaviour of some politicians as well as the
actions of other social scientists. It provides good directives (knowledge) for
politicians. v. The study gives insight on the possibility of good coexistence for the three
major Nigerian religions (Islam, Christianity and African traditional religion).
This harmonious coexistence can be termed “Ecology of Religion” vi. The research highlights the fact that religion can help the society in achieving
good polity. Religion can achieve this when religious leaders act responsibly in 155
educating the electorates. This work will help the masses to understand their
civic responsibilities. vii. It is a fact that religion helped to build the Nigerian society. This was done by
the missionaries (Islam and Christians) by being responsible for structures and
developmental institutions like schools, universities, health centers, hospitals,
the press and other infrastructures. The work reveals also the paradox that the
same religion that helped to build the society could as well help to destroy the
same society by the actions of some religious fanatics and sects. viii. The work highlights the fact that amalgamating diverse tribes and religions
was the most fundamental causes of unrest, crisis and disorder in Nigerian
society. ix. The work is a “vade mecum” for the government. It contains some advisory
instruments on how to run government and how to manage the multi-religious
nation like Nigeria. x. From the work, it is a clear fact that religion can challenge government in some
positive respects. Some social institutions (schools, hospitals, banks, the press)
owned by religious bodies are far better managed than those ones owned by
government. xi. The thesis also conveys the message that priests and pastors and Imans can
read civil law and be good jurists. Some have already become law practicing
personnel. More importantly, the fact that priests and pastors are becoming
chaplains in the force (army, police and navy) is a religious influence to
Nigerian society. 156
xii. The work provides the message that religious leaders can advise government
and political leaders and can as well intervene in the course of unjust
democratic principles, like that of the intervention of His Holiness Pope John
Paul II for the release of Obasanjo and his colleagues in prison.
xiii. The work is an ‘eye-opener’ to the society that religion engenders distractions
to society. This is done through the uncharitable deeds of noise making in the
name of early morning evangelism.
xiv. Most importantly, the thesis provides a veritable information on the gradual
extinction of African traditional religion. It projects the fact that foreign
cultures are scrambling to replace African culture hence the alert on the
gradual collapse of African traditional values and norms.
The above points are the added and very substantiated values of information, facts, and wisdom for the Nigerian society. They are the new achievements gained from the work for Nigerian society. Obviously, when these knowledge are used, religion will bring
Nigerian society to a very greater height.
6.3 Recommendations
For religion to achieve its expected goals on the Nigerian democracy, the following points are recommended:
i. The researcher advocates for civic education and ethics in the Nigerian schools
both private and government. The courses will start from secondary to tertiary
institutions. Government will produce and provide the required and requisite
common syllabus and curricula for the course.
ii. Some religious leaders should be encouraged to read law to become lawyers,
magistrates and judges. The production of these religiously minded men of the 157
jury will enhance the rule of law and good democracy. It will give sanity to the
judiciary for the course of justice. iii. The writer proposes that there will be Nigerian national festival of arts and
culture (NNFESTAC). This plan should start from tertiary institution. The
federal government and state governments will carter for the competitions at
the federal and state government levels, respectively. The gathering will
engender oneness, brotherliness, love, and promote African cultural values. It
will encourage arts, cultures and games etc (for entertainment and unity). iv. It is in the mind of every true Nigerian that democracy is something we should
join hands to nurture and protect. As such, it needs every ingredient that can
make it alive and prosperous. For its sustainability, there is need for every
body’s sacrifice, fairness, due process, in the rule of law, non partisanship,
justice and patriotism. v. The writer exhorts that all religious leaders should live up to the ethics of their
religious profession. Let this be the key to the transformation agenda and
coexistence in the Nigerian society. The religionists should be loudly and
powerfully outspoken. They should be real fearless watchdogs in the society.
Above all, the leaders should be powerfully emphasizing those positive and
common values that unite. vi. More importantly, the researcher appeals to all and sundry to be patriotic and
work toward making Nigeria to be secular as the Federal Constitution of
Nigeria stipulates. For this, all hands should be on deck. In the same vein, there
is need to see our different cultures and various religions with positive mind as
there is beauty in diversity and unity in diversity. 158
vii. The researcher suggests that no other sharia states will be approved or created
forthwith nor any other constitutional law be introduced except the Federal
Constitution of Nigeria.
viii. Finally, the researcher passionately appeals as well as recommends that the
Nigerian National Assembly (NNA) should start negotiating the process of
deregistration of Nigeria from the OIC and the Islamic Development Bank
(IDB) as this will help to restore the confidence of non-muslims in Nigerian
democracy.
6.4 Suggestions for Further Research
This work is too vast that it has various related topics in view. On this note, the followings are the most relevant ones:
i. Is Religion agent of unity/division in Nigeria? (A socio-political discourse)
ii. How can Religion upgrade Nigerian Economy?
iii. How can religious leaders effect Deregistration of Nigeria from the Organisation
of Islamic Conference (OIC)?
6.5 Conclusion
In the course of this work, “Influence of Religion on the Nigerian Democracy”, the researcher strongly affirms the following points. Firstly, it is an incontrovertible fact that religion has recorded myriads of both positive and negative impacts on the Nigerian democracy. Egbowele et al (2011:np) agrees to this assertion when he wrote that: “the effect of religion on politics all over the world is mixed grill in the sense that it is both positive and negative”. Religious effect is positive because as earlier identified is full of values through the ardent religious believers. Also it has negative effects from the 159 perspective of situations where religious bigots and fanatics do anything in the name of religion to ensure that power, positions and offices are gained.
On the positive side, the researcher affirms that religion is globally credited for the
(unified) wholesome formation of human personality. The personalities who brought independence to Nigerian society were the products of religion. Physically and socially, it is not to be argued that religion had helped in the nation building in all facets of developments.
That notwithstanding, the researcher clearly opines that religion seems to be dividing Nigeria into two (North and south) opposition parts. Religion foresters exclusiveness, ethnocentrisms and weakens patriotism. Similarly, the researcher is pointing out the fact that religion has led and can still lead Nigerian society into economic disaster. Emewu et al (2012:np) confirmed this statement when he wrote that, in one such space of violence and guns…. Boko Haram (a sect in religion) members stormed a Bank which he (Abu Qaga) could not reveal its identity and location and harvested N41 million” This action of Boko Haram (of storming bank) is just a tip of ice burg amidst economic lapses discredited to religion. However, religion can change this deed if religious leaders eschew selfishness and live up to their religious ethics.
In the same negative term, it is on record that since the end of the military rule in
1999, religious violence and inter-communal crises in Nigeria have claimed innumerable lives. On this note the researcher posits that Nigerians should join hands to stop these bad omens especially the shedding of human blood. This is tolally negative and counterfeiting to religion and abysmally dysfunctional to the Nigerian democracy.
More importantly, the researcher strongly asserts that according to the constitution of the Federal Republic of Nigeria, (sect 10 of Federal Constitution of Nigeria) the 160
Nigerian society is a secular state. It is not a theocratic state. Diara in Achunike
(2009:160) emphasized that:
The adoption of Sharia in some states of Nigeria with effect from
October 27, 2011 no doubt brought a situation of legal dualism –
democratic and theocratic legal systems – in the country”.
The researcher asserts that this dualism of legal system in Nigeria could destabilize democracy in situ. More emphatically, Diara (2009:160) stated that: “Since the inception of Nigeria as an independent nation in 1960, there has never been an enduring democracy.” This means that the entire Nigerians should allow democracy to thrive in Nigerian society by the entirely choice of the constitution of the Federal
Republic of Nigeria. From the work, both the existence of Sharia, the registration of
Nigeria into the Organization of Islamic Conference (OIC) and the Islamic Development
Bank (IDB) are inconsistent to the Nigerian democracy.
All the same, the researcher on this ground asserts that religion performed both functional and dysfunctional impacts on the Nigeria’s democracy. Nevertheless, very glaring prospects should keep Nigerian`s alive for continued prosperity and unity. This prosperity and unity should be achieved only when all Nigerian citizenry (especially the religiounists) are consistently, persistently and effectively be committed to the real ethics of their religion. The borderline to determine how good or bad Nigerian society should be in future depends on how well religious personnel have functionally started to act.
Conclusively, the research directs from the foregoing that religion has failed through her adherents hence it is on record that her influences are more dysfunctional than being functional in the Nigerian society. 161
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ORAL INTERVIEW
Name of interviewee Profession Place of Age Date Interviewer origin Akukalia, A. Farmer Abatete 88yrs 3/4/1980 Onwudinjo Benedict Kosisochukwu, D. Civil Servant Lagos 58yrs 5/10/2011 Onwudinjo Benedict Mohammed, A. Retired Kano State 80 yrs 10/10/2010 Onwudinjo Teacher Benedict Ngwudike A.C. Chief Nsukwu 85yrs 30/5/2010 Onwudinjo Abatete Benedict Odenigbo, A. Retired civil Abatete 85 yrs 25/5/2010 Onwudinjo servant Benedict Okeke, V. Religious Dunukofia 58 yrs 5/6/2011 Onwudinjo minister (Onitsha) Benedict Anambra State Onwujiaku D. Retired Civil Iheduru 78yrs 7/7/2011 Onwudinjo Servant Benedict Onyedikachukwu, Retired civil Abatete 80yrs 6/6/2011 Onwudinjo O. servant Benedict Onyejekwu C. Retired Civil Ihiala 62 yrs 5/7/2012 Onwudinjo Servant Benedict Udeh, C. Anglican Eziowelle 70 yrs 20/5/201 Onwudinjo Pastor Benedict