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Religious Influences on Politics in Nigeria: Implications for National Development

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Religious Influences on Politics in Nigeria: Implications for National Development RELIGIOUS INFLUENCES ON POLITICS IN NIGERIA: IMPLICATIONS FOR NATIONAL DEVELOPMENT Ikenna L. Umeanolue* http://dx.doi.org/10.4314/og.v15i1.9s Abstract The phenomenon of religious politics in Nigerian is an obvious one. In political aspects such as style of governance, policy formulations and the electoral process in Nigeria, religion has been a strong determining factor. However, the influence of religion on politics in Nigeria could be both positive and negative. In other words, as religion enhances national development, so also it could be counterproductive. This paper critically discusses the influence of religion on Nigerian politics especially in the post-independence Nigeria, with emphasis on the implications for national development. This study recommends ways of ensuring the sustenance of the positive influence, as well as tackling the challenges of the negative influences. In practising politics in Nigeria, adherence to religious moral values and observance of Nigerian constitution which makes provision for freedom of religion are necessary for achieving national development. The paper concludes that if the recommendations are practically observed, religion will cease to be an agent of disunity and backwardness in Nigerian nation. Introduction Religion has been a dominant factor in Nigerian politics especially in this post-independence era. In whichever way one sees religion, the fact cannot be denied of its interaction with politics in Nigeria. The obvious interplay between religion and politics has attracted the reactions of scholars and what seems the consensus of such reactions is the ambivalent role of religion in the growth, development, and survival of the Nigerian nation (Kukah, 1993, 1995; Kasfelt, 1994; Enwerem, 1995; Kukah & Falola, 1996; Falola, 1998; Loimeier, 2007; Nmah, 2007; Imo, 2008; Marshall, 2009; Adebanwi, 2010; Sodiq, 2009; Onapajo, 2012; Obiefuna, 2018). Accordingly, it is not a small question to ask in which way religion involves itself in Ogirisi: a new journal of African studies vol. 15s 2020 political realm for on this depends to some measure how much value Nigerians attach to their faith. This is to say that the impacts of religion on Nigerian politics could be both positive and negative. This paper therefore aims at showing the influence of religion on post-independence Nigerian politics and the implications for national development. In this attempt, religion is presented as two sides of a coin, with positive and negative implications for national development. The paper also made recommendations on how religion can be used to improve the political life of Nigerian nation. To have a better grasp of the topic of this paper, some key words need to be clarified through their definitions. Hence, terms worthy of clarification are religion, politics and development. Religion has been defined by many scholars from different purviews. Ugwu (2002) defines religion as “faith and practices involving the relationship between mankind and what is regarded as sacred” (p. 2). In a more comprehensive manner, Merriam (1980) sees religion as: The outward existence of God… to whom obedience, service and honour are due, the feeling or expression of human love, fear or awe of some superhuman and over- ruling power, whether by profession of belief, by observance of rites and ceremonies or by the conduct of life. (p. 250). According to Iwe in Nmah (2007), religion may be defined from four basic points of views namely: subjectively, objectively, morally and institutionally. Subjectively defined, religion is man’s natural and innate consciousness of his dependence on a transcendent supra- human Being and the consequent natural and spontaneous propensity to render homage and worship to him. Objectively, religion may be defined as a complex or configuration of doctrines, laws and rituals by which man expresses his loyalty to a transcendental Being, God. On the other hand, it is defined morally as a virtue in a person, an enduring quality, a habit, which disposes him who has it to pay, steadfastly and well, the depth of honour and worship that he owes to God. Subsequently, religion may be also defined institutionally as possessing its own definite system of beliefs, system of activities and system of values, like any other social institution. For the 140 Umeanolue: Religious Influences on Politics in Nigeria… present study, the definition of religion given by Obiefuna (2018) will be adhered here. Obiefuna sees religion as, “a phenomenon in human society. It is part of life [but] which shapes the traditions of society - marriage, politics, education (formal and informal), economy, law and health as social institutions” (p. 10). According to Hornby (2000), politics has to do with “the activities involved in getting and using power in public life, and being able to influence decisions that affect a country or a society” (p. 899). Etymologically, politics refers to the art of governing a city. Iwe in Nmah (2007) defines politics as the process of adjustment and inter-play of power and interest within the public life and affairs of a society on national and multi-national levels. According to Dahl in Okafor (2007), politics has to do with who gets what, when and how. The very decision to support a particular religion or set of principles in a society as opposed to an individual is a political decision. Politics is essentially about good governance and primarily involves the structuring of power for achieving some articulated goals. Development has been defined variously by scholars. Rodney (1981) sees development as many-sided process in human history, which at the level of the individual implies increased skill, discipline, responsibility and material well-being. In common parlance, development describes a process through which the potentials of a nation are enhanced until it reaches its stable position. It is a process of allowing people to meet their own aspirations. Hence, the sharpening of human abilities and the productive organization of nation’s mentality are of utmost importance for development because the agents and beneficiaries of development are the humans of a given nation. Nwana in Obi (2009) says that “development is the harnessing of available resources by a people for the realization of their major objectives, solving their major articulated problem without deliberately creating new problem situations” (p. 63). Alao (1991) also defines development as: A multi-objective process designed to achieve among others, the eradication of poverty and disease, the liberation of the individual, increased productivity within a balanced 141 Ogirisi: a new journal of African studies vol. 15s 2020 ecosystem, justice and equity, individual freedom and social security, cultural buoyancy, and the stable society. (p. 3) National development is a vital issue hence it has always engaged the attention of every citizen and government of Nigeria. Development, therefore, is a multiple process through which a nation may attain growth, change and stability in all facets of existence. The Place of Religion in Nigerian Nation Nigeria as a nation is religiously pluralistic. Apart from the three major religions, Christianity, Islam and Traditional Religion, there are several others competing for relevance and recognition. In spite of this reality, in theory, Nigeria is a secular state. This has been indicated in the constitution since independence. For the purpose of emphasis, the word, secular, is derived from the Latin word ‘Secularis’, which means temporal. It is taken to mean ‘of or relating to worldly, as opposed to sacred things or having no particular religious affinities’. Secularism, as a doctrine, rejects religion. It maintains that religion should have no place in civil affairs and civil rules should have no interest in religion. Thus, a secular state is a state where religious communities have no recognized role in politics and no formal relation to the state. This is different from a theocratic or a religious state where religion determines what happen in the state. As stated in section 10 of the 1999 Constitution of Federal Republic of Nigeria, “the government of the federation shall not adopt any religion as State Religion”. Therefore, in policy formulation, governance, and other governmental activities, religion should not be an issue. By implication, every citizen has a right to freedom of thought, conscience, and religion. Section 38 is categorical, that: 1. Every person shall be entitled to freedom of thought, conscience, and religion, including freedom to change his religion or belief and freedom (either alone or in community with others and in public or in private) to manifest and propagate his religion or belief in worship, teaching, practice and observance. 142 Umeanolue: Religious Influences on Politics in Nigeria… 2. No person attending any place of education shall be required to receive religious instruction or take part in or attend any religious ceremony or observance if such instruction, ceremony, or observance relates to a religion, other than his own or a religion not approved by his parents or guardian, and 3. No religious community or denomination shall be prevented form providing religious instruction for pupils of that community or denomination in any place of education maintained wholly by that community or denomination. The constitution further emphasizes that national integration shall actively be encouraged. Accordingly, discrimination on the grounds of place of origin, sex, religion, status,
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