Nine thesis on Nigerian religions

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High Level of Religiosity

Nigeria has one of the highest levels of religiosity in the contemporary world. This means that the religious arena is characterised by high levels of activism including the multiplication of religious authorities, texts, discourses and identities. The key marker of high religiosity is the visible growth in the intensity of belief and in the expansion of time, resources and efforts devoted to religious activities and practice. In other words, Nigeria is consumed by an extraordinary expenditure of energy in religious activism.

2) High Level of Irreligiosity

The paradox is that notwithstanding thesis one, Nigerians are among the least religious people in the contemporary world. While claiming to be Christians and Muslims, Nigerians show very minimal adherence to the beliefs and core values of the two religions such as love, compassion, honesty, moral uprightness and peace. The consequence is a high level of theft of public and private property by apparently “religious” people. There is massive immorality, debauchery, sex outside wedlock, homosexuality and other activities that genuine Christians and Muslims who believe in the core values of their religions avoid. There is too little religion in the lives of Nigerians and social life is characterised by drug and alcohol abuse, rape and other forms of anti-religious behaviour.

3) Open Access to Religious Space

The Nigerian religious space is open to a wide range of actors who have multiple motivations and objectives. Spirituality is used, or rather abused to achieve banal and materialistic objectives such as becoming wealthy, winning elections or getting more sexual partners.

4) Religion as the Main Source for Material Accumulation

The consequence of open access is that Nigeria’s religious arena has become the most profitable sector for young, articulate upwardly mobile Nigerians who want to become rich and live a life of opulence. Religion has replaced commerce, banking, industry and agriculture as the most efficacious route to primitive accumulation of capital.

5) Massive Growth of Popular Religion

Popular religious movements have made massive inroads into religious space. About 30-35% of Christians have left orthodox churches for Pentecostal ones and about the same proportion have left Sufi Islam for Salafi Islam. Both Pentecostalism and Salafism emphasise the personal rather than the collective as the basis for salvation so they divide families and communities while promoting individualism as the most important behavioural trait to develop. This is an unprecedented level of religious change rarely encountered by any society.

6) Crisis of Religious Education

The ongoing religious change has disrupted the normal process of religious education within the family and community which is traditionally conducted by parents and clergy with long tradition in the society. Nigeria’s youth are therefore available to be influenced by new religious actors bring in new values.

7) Instrumentalization of Religious Pluralism and Political Conflict

Muslim and Christian actors in Nigeria are engaged in a constant struggle to control “theological space”. The development of both has depended on their capacities to convert believers in traditional religions. In the 1931 census, 5O% of the population were registered as “pagans” with the percentage declining to 34% in 1952 and 18.2% in 1963; leaving Islam with 47% and Christianity with 34% of the population. Since then, there have been no census data on religious affiliation but virtually all Nigerians define themselves as either Muslims or Christians. Instrumentalization of religion takes the form of ecumenical battles to promote Christian or Muslim interests thereby exacerbating conflict in society. Meanwhile, within each religious grouping the cold war for dominance between sects, tendencies and denominations is growing.

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8) State Provisioning Abdication Social

The Nigerian State has moved away from the position it occupied at the period of independence as an organ with primary responsibility for producing the fruits of independence in the form of infrastructure, education, health, potable water and so on. Not only has it abdicated its responsibility for social provisioning, the state has also largely withdrawn its commitment to promoting equitable social and economic development in the country. Given that nature abhors a vacuum, religious organisations were quick to seize the opportunity of occupying the terrain and using their nexus for social provisioning as an instrument for the control of social and theological space. This accounts for much of the success in their growth and dynamism.

9) As Values Collapse, Violence Grows

The most direct sign of the strength of religious actors is the recent call by the Chief of Army Staff for the engagement of the armed forces in spiritual warfare. Violence has become the reward of growing religiosity characterised by irreligiosity in terms of values and morality. Nigeria has never seen as much violence as we see today. The military is engaged in active operations in most States of the country. Militancy in the Niger Delta did not end. The Boko Haram insurgency has endured for a decade. Farmer-Herder conflicts have emerged as the most dangerous violent conflict facing the country. Rural banditry has made insecurity the reality for every Nigerian.

In spite of Nigeria’s new religions, we must strive to SURVIVE i. We Must Accept Our Differences Nigeria is a multi-religious, multiethnic and multi-cultural society and we must work hard to protect our reality. Religious insecurity is insidious and dangerous because it makes people feel threatened not just in their present lives but also in the hereafter so religious activity by all groups must be respected and protected.

II. We Must Separate the Religious from the Profane

New laws and systems have to be developed to separate the religious arena from business and commerce. Those who make money from religious must register their activities as businesses and pay tax. There should be requisite qualifications for those who want to continue along the religious line.

iii. Rebuilding State Capacity and Responsibility

Given that nature abhors a vacuum, religious organisations were quick to seize the opportunity of occupying the terrain after the State abdicated its responsibility for social provisioning.The role of the state in addressing social and economic development cannot be abdicated and left to religious actors without serious social consequences.

iv. Providing Education Employment for the Youth

The youth have been the major actors in religious activism and in the various conflicts generated by various forms of manipulation of religious sentiments. They have energy and they have time due to the high rate of unemployment and non-attendance or dropping out from school. There is no possibility of effectively addressing the problems of religious pluralism and democratic governance without a serious youth policy that puts the nation’s youth in schools and in jobs.

v. Improving the Administration of Justice

Too many Nigerians have lost confidence in the system of the administration of justice. As long as people believe that the police cannot protect them and their property and the courts cannot guarantee justice, then their belief in the state and its agencies reduce and they search for alternative methods of protecting themselves and seeking redress. The state must therefore significantly improve its competence in the performance of basic functions. vi. Improving Religious Education While the intensity of the performance of religious rituals has increased significantly over the past few years, the level of ignorance people have of the basic tenets of their own religion and the religions of others remains high. The promotion of religious education aimed at eliminating religious bigotry rooted in ignorance is imperative. The younger generation should be educated in such and