Abdulsalami Abubakar GCFR a Nigerian statesman and retired Nigerian Army general who served as the de facto President of Nigeria from 1998 to 1999, once expressed very deep concerns about the fragility of our beloved country Nigeria. He posited that Nigeria is facing many challenges on multiple fronts and unless government musters courage to unite her sundry ethnic nationalities the country will continue to struggle to realize its potential. His concerns are not misplaced, it is worrisome and should not be seen as an alarmist.
As a matter of fact, the situation is worse now than when the statesman and soldier made that remarkable statement. Religious coloration has further questioned our “Nigerianess” and it is often the belief of most discussants and theorists of Nigerian politics that Nigeria being a ‘secular state’ ought not to have religious crises of any kind.
It is doubtful that those who promoted the failed “Judas Iscariot” agenda as some people called it. Regrettably, many of our citizens are mindful of the consequences of embarking on another voyage – using the religious bodies and platforms for political purpose. Thereby, presenting ‘Peter Obi’ as the preferred candidate of some section of the church community.
Unfortunately, the so-called movements, and religious coloration which is the driving force behind “PitObi” will most likely end up the same way it happened to former president Goodluck Jonathan and the current vice-president Oluyemi Osinbajo. Elections are not won on the platform of social media or religious sentiments and emotion – it is deeper than what many think. Particularly, given that, it has to do with the President of the federal republic of Nigeria and not sectional president. If it is about a Biafran or Oduduwa President, maybe it can be achieved. But, as it stands today, it can only be possible in the dreamland.
Sadly, Nigeria is at crossroads of multiple crises of terrorism, banditry, political and religious conflicts. Suffice to say that, of all the challenges that we are facing currently – the introduction of religious coloration and ethnic bigotry in our body politics seems to be a very disturbing issue given the attendant consequences could be grievous. Although, the position of the constitution/law is that religious belief is not to influence any public or government decisions. However, the present situation is akin to the unpleasant situations in countries like somalia, Sudan and other Africa’s troubled nations, including the genocide that took place in Rwanda years back.
Elections in most African multicultural societies like DR Congo, Kenya, Nigeria and Zimbabwe are often characterised by hate campaigns, mudslinging and electoral violence which often threaten their post-election peace building and national integration. The contentious character of the 2015 presidential election in Nigeria was made possible by the emergence of a viable opposition party, postponement of the election, legality of the biometric smart card reader, “Eligibility” of the APC presidential candidate, and the use of hate speech in the run up to the election.
It is on record that we usually fail to learn from history and that is the reason history always repeats itself. Interestingly, in the run up to the 2015 general elections, religion and ethnicity played a very critical role, and consequently became the albatross and partly responsible for the defeat of then President Goodluck Jonathan. Prior to the election campaign and during the campaign proper, Jonathan was clothed in an unmistakable “Christian” garb, which resulted in sharp religious crisis between the two dominant religions. It manifested in the results and allegiance across party lines.
Furthermore, the same issue of religious coloration was noticeable in the recent party primaries; particularly, in the ruling party APC. A particular aspirant was vigorously promoted as the candidate of a section of a faith-based organization – some people see it as a reenactment of the biblical definition of “Judas Iscariot” agenda. Sadly, when that failed, the same promoters of the failed agenda resulted in forming an alliance and identified another version of the previous agenda, which is where we are now. Unconsciously, the unmitigated actions of some of the privileged leaders of faith-based organization are unmindful of the consequences of their actions and draw a line between politics and religion like our reverend Pastor Enoch Adejare Adeboye is evidently doing.
Flowing from the above, in as much as, Nigeria’s intelligentsia may be unwilling to discuss or even acknowledge the influence of regional and infusion of religious sentimentalism in our body politics, we all still have to agree(not because we approve of it) that campaigns for 2023 elections are going to tremendously leverage the instrumentality of such sentimentalisms as core campaign strategies. However, there is inherent danger in the acrimonious effect on the already tensed atmosphere.
This article seeks to explore the politico-religious cum historical perspectives in analyzing a crucial issue: the infusion of politics in religion and its consequences in Nigeria. It commences with the definition of key concepts; politics, religion and conflict. This is followed with an analysis of the religious taxonomy of Nigeria, interlaced with concerns of its overlap to the two dominant religion in the country. The crux of the issues provides a compelling and engaging narrative of the nexus between politics and religion, and its attendant consequences.
Finally, permit me to conclude this article which seeks to encourage Nigerians to focus more on fundamental reforms that will usher in and reposition our beloved country Nigeria to take its rightful place among the committee of nations. It is time to go for a TRANSFORMATIONAL leader who can navigate us through the storm back to the promised land. No nation survives multiple civil wars or crisis of religion and ethnicity.
#SayNoToReligiousIntolerance
Richard Odusanya is a Social Reform Crusader and the convener of AFRICA COVENANT RESCUE INITIATIVE ACRI
