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The ongoing Sharia crises
in Nigeria, which so far have claimed more than 1000 lives in the northern states
(Zamfara, Kaduna, Kano, among others) since Olusegun Obasanjo took office democratically
in May 1999, are some of the most abject and repulsive aberrations that have
come from the African continent since the continent was overtaken and colonized
by enslaving alien cultures several centuries ago.
Clearly, there is something wrong and highly peculiar
in the image that is broadcast into one’s mind when one dares to take a cold
look at the whole circus of religious antagonisms that is tearing Nigeria apart:
NONE OF THE RELIGIONS THAT ARE CREATING ANTAGONISMS
AND COSTING LIVES IN THE COUNTRY—Christianity and Islam—IS AN INDIGENOUS AFRICAN
RELIGION.
This image, to me, is a very shocking one. And
raises a number of questions. How come Africans, who once had their own religions,
are seeing themselves nowadays only through the eyes of cultural identities
that were once imposed upon them? How come they are now fighting for the right—or
what appears to me as the misery—to be defined only according to such imported
identities? Last but not least, how come two Nigerians speaking the same language
and sharing the same substrate culture have come to see themselves as different
and enemies, simply because of the alien religions that they are practicing?
The questions are many, but the answers few and
uneasy. And, to tell the truth, I am totally unable to figure out why we are
doing this to ourselves. Perhaps a look back into history will help. But I warn
the reader who will dare to continue that the tone of this opinion piece is
deliberately angry. I am angered and appalled by our willingness, as Africans,
to destroy ourselves in the name of imported gods and cultures whose record
of inhumanity and hypocrisy should make us think twice before embracing them.
Religion as tradition |
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The Political & Spiritual Purpose of the
Holy Land
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In all times and periods, religion has always been
considered the quintessential essence of a people. In fact, the word “tradition”
is just another term for “religion” because it is religion that informs the
very way in which a people behaves in both culture and tradition. Even in the
so-called developed countries that claim to have separated state from religion,
religious beliefs, in fact, are often the foundation upon which moral and legal
laws are built. Thus, when considering traditional, pre-colonial Africa, it
would be impossible to separate religion from culture/tradition, because both
are the one and same thing.
According to Mohamadou Kane, for instance, Religion—and
particularly animism—[…] in most cases does not simply limit itself to informing
tradition; it does not limit itself to conferring its specificity to tradition:
it is tradition. When religion dies, tradition can no longer find the energy
that would enable it to resist the various assaults of the innovative and
contestatory
forces that brew from within itself (Kane, 1982: 420-21).
In other words, taking a people’s religion away
is almost equal to a cultural genocide that would signal the end of the assertive
forces that used to regulate and affirm that people’s identity. If this proposition
should be true, then it is possible to say that the cultural genocide of Africa
began in the 7th-8th century AD with the first Arab incursions. Islam made quick
inroads into the continent, riding on the back of the commodity and slave trading
activities that the Arabs developed in Africa back then. Later in the fifteenth
century, the Europeans came and introduced Christianity, thus tearing the continent
apart along religious lines that had nothing to do with indigenous cultural
practices.
Few people know that Africa’s indigenous religions,
unlike their Christian and Islamic counterparts, were not proselytizing religions.
In other words, no indigenous religion in Africa is historically known to have
led its advocates or practitioners to wage war or undertake cultural incursions
whose aim was to convert or impose their beliefs upon others. According to African
scholar Ali Mazrui, Of the three principal religious legacies of Africa (indigenous,
Islamic, and Christian), the most tolerant on record must be the indigenous
tradition. One might even argue that Africa did not have religious wars before
Christianity and Islam arrived, for indigenous religions [therefore cultures]
were neither universalistic (seeking to conquer the whole of the human race)
nor competitive (in bitter rivalry against other [universalistic] creeds). Because
they are not proselytizing religions, indigenous African creeds have not fought
with each other (Mazrui 1995: 77).
Indeed, the grand designs of Christianity and Islam,
the two most universalistic religions in the world, have always been to convert
the entire world according to their image. The crusades and jihads that teared
Europe and other areas of the world apart for centuries testify to the incredible
thirst for conquest and domination that has characterized both the Christian
and Islamic creeds. Does the Bible’s Old Testament not carry the following lines?
When the Lord your God brings you into the land which you are entering to occupy
and drives out many nations before you (...), when the Lord delivers them into
your power and you defeat them, you must put them to death (...). (...) you
must not intermarry with them, neither giving your daughters to their sons nor
taking their daughters for your sons. (Old Testament, Deuteronomy, 7: 1-3) In
cultural and philosophical terms, the West seems to have always valued the conquest,
control and domination of the weakest among nature’s—or God’s—creation. It is
not therefore surprising to see that Aristotle, one of the greatest and most
ancient informers of Western philosophy, had already said the following more
than 2000 years ago:
For that some should rule and others be ruled is
a thing not only necessary, but expedient; from the hour of their birth, some
are marked out for subjection, others for rule (...). (...) The rule of the
inferior is always hurtful. The same holds good of animals in relation to men;
for tame animals have a better nature than wild, and all tame animals are better
off when they are ruled by man; for then, they are preserved. Again, the male
is by nature superior, and the female inferior; and the one rules, and the other
is ruled; this principle, of necessity, extends to all mankind (Aristotle, The
Politics, I.v.2, Jowett’s translation).
It thus appears that the survival of the fittest
is, in fact, a notion not of a recent invention. But it seems to have been more
so for the Africans who, unlike the other cultural creeds, developed community
religions that left so much freedom of association to the individual that most
of the religious practices remained community-based, familial or even individual,
and did not, in most cases, expand beyond the village or tribal constituencies.
And when they did expand, they did so more in the form of borrowings rather
than cultural impositions.
Arguably, and thanks to the basic pacifist traits
in African cultures, the imposition or introduction of aggressive and exclusive
alien religious practices seems to have indeed been amortized, allowing for
a smoother adaptation that saw most African cultures integrate and pacify such
alien practices somewhat.
As a result, because no wars were fought in pre-Islamic
and Pre-Christian Africa on the basis of religion, only a limited number of
such wars were witnessed in Africa's Islamic and Christian times. Ibn Battuta
himself, the great Arab traveler of the 14th century, testified to the pacifist
and non-aggressive spirit of the Islamicized African areas that he visited.
He, for instance, expressed amazement when he came across Islamicized African
tribes and kingdoms that seemed to practice Islam in ways that would have appeared
utterly sinful to the Arabs. For instance, Ibn Battuta found it scandalous that
Islamicized Africans should let their women go freely and unveiled about the
community, and allow them to be alone with male companions that were not their
husbands. He also testified to the incredible benevolence, righteousness and
generosity of the African “kings” that he encountered. As a result of the above,
a few more questions come to mind. What, in God’s name, made the Africans depart
from their tolerant tradition in order to wholeheartedly embrace religions of
oppression that were doomed to turn them against one another? Could the current
Nigerian crises mean that Africans have now integrated the cultural aggressivity
and intolerance that was so characteristic of Western and Arab holy warriors
and missionaries?
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It also remains that, even today, the West still
refuses to see value in anything African. One of the manifestations of this
cultural reductionism is utterly visible on the World Factbook Web site of America’s
Central Intelligence Agency (CIA), where there seems to be an obvious and deliberate
effort by the American government not to recognize African religions, among
other indigenous religions of the third world, as valuable expressions of cultural
identities.
Thus, in the descriptions provided on the African
countries that are listed on the CIA World Factbook site (World Factbook 1999),
the imported religions are given a prominence that seems to negate the essence
of Africa’s indigenous religious practices. For instance, on the pages describing
such countries as Senegal and CONGO (DRC), one reads the following:
SENEGAL Religions:
Muslim 92%, indigenous beliefs 6%, Christian 2% (mostly Roman Catholic)
CONGO (DRC) Religions:
Roman Catholic 50%, Protestant 20%, Kimbanguist 10%, Muslim 10%, other syncretic
sects and traditional beliefs 10% What is wrong with such readings of religious
practices in Africa?
First, there are the derogative terms that seem
to always accompany African practices. Its religions are not considered as “pure
religions” or “religions.” Rather, they are seen as “indigenous beliefs”, “syncretic
sects,” “traditional and animistic” beliefs, among other epithets.
Second, there is the totally erroneous reading
of the importance of each religious practice. Because Africans tend not to define
themselves in the absolutist and segmentarist way in which Westerners see the
world, they do not often see their religions as exclusive. In other words, they
do not see a major problem in being both a Christian and a believer in traditional
religions, or both a Muslim and an “animist.” They can be all at the same time,
using each depending on the context and the circumstances, thus going counter
to Islam and Christianity's exclusive requirements of renunciation. According
to these, one can have only one religion at a time. The assumption is therefore
that once one has accepted to become a Christian or a moslem, he can no longer
be African in culture and tradition. But this would be to totally ignore the
spirit of inclusion and integration of African cultures. Consequently, to render
justice to Africa’s tolerant, integrative and non exclusive view of the world,
the CIA’s descriptions should read as follows:
SENEGAL Religions:
African religions: 100%. Among these, 92% are also Muslim and 2% Christian (mostly
Roman Catholic)
CONGO (DRC) Religions:
African religions: 100%. Among these, 80 % are Christian (Roman Catholic 50%,
Protestant 20%, Kimbanguist 10%), 10% are Muslim, and 10% undetermined.
Clearly, this new reading would do more justice
to Africans. Interestingly, the current religious crises in Nigeria are not
opposing practitioners of Islam or Christianity to practitioners of African
religions. They are opposing practitioners of Islam to practitioners of Christianity,
thus symbolizing the transfer into Africa of the secular rivalries that have
opposed these two religions since their inception some 2000 years ago.
Fortunately for those who brought Islam and Christianity
to the “dark continent,” Africans are good learners. Religious wars were first
historically witnessed in both West Africa and the eastern coast after Islamicized
kingdoms surfaced and built themselves into conquering empires as was dictated
to them by their new religion. And this, combined with the Arab slave and gold
trade, brought its first major eras of instability to the continent. The European-controled
slave trade, as well as their desire to combat not only what they perceived
as stateless-ness, but also both "primitive animism" and Islam, brought about
times of acute divisiveness on the continent. Today, Africans seem to have gulped
down and taken in foreign religions and cultures so well that they are now at
the forefront of cultural and political imperialism over their own. As soon
as most of them became “independent” in the 1960’s, they embroiled themselves
in Western-type ideologies by taking sides and becoming pawns in the Western
Cold War, adopted the centralized, monarchical forms of government the West
had taught and left them, and waged wars against each other for the control
of both their artificial countries and the inherited central banks. And now,
this Nigerian aberration.
Now, the Nigerians have ridiculously taken it upon
themselves to fight for the religions that the Arabs and the Westerners pushed
down their cultural throats several centuries ago. They now want to become the
new frontier of cultural imperialism, not on their own behalf, but on the behalf
of those who, from the cultural homelands of those religions, take pleasure
at seeing their “children” continuing and finishing for them what they had not
been able to complete openly in the 20th century of forced and accelerated “decolonizations”
Some call that “political correctness.”
I once thought the cultural disaster of Africa
had ended and that the 40 years since independence, added to the prospects brought
about by the nascent new millennium, would make us Africans come back to our
own cultural senses and start to think African again. Thinking African entailed
a re-introduction into ours values of those principles of tolerance and integration
that, before the Arabs and Europeans came, ensured peace and harmony among peoples
of the same creed and their neighbors. Thinking African meant that Africans
needed to learn to rediscover the value of African institutions and cultures,
and use these as the ferment that would allow them to harmoniously adapt to
the constraints of contemporary political and economic necessities. But, I was
wrong. The disaster is just beginning. The solution? Kill and ban MASS RELIGIONS
from African institutions altogether, and leave it to the individual to decide
what they want to do, just like pre-Christian and pre-Islamic African societies
used to do. How? I have no clue. What conclusion can be made, then?
Well, that we Africans have lost ourselves in the
mud that the curse of alien religions and cultures threw at us several centuries
ago. And the effects of the curse are becoming more poignant every day as multifarious
forms of miseries continue to settle in more deeply than before, and as ruthless
political and religious leaders continue to exploit such miseries for their
own purposes.
Clearly, Africans more than before need good leadership.
Is it not a shame that the leaders of the Nigerian northern states of Zamfara,
Kaduna and Kano, among others, should have chosen the path of religious integrism
and intolerance against their own people? Is it not a sign of irresponsibility
that, instead of solving the miseries of their own citizens, they should have
chosen to push their peoples against one another in ridiculous wars of religions?
How, may I ask, are Islam and Christianity going
to save Africa from the terrible bankruptcy of its institutions and economic
systems when its leaders are, in fact, the root of the problem?
Now that we no longer see ourselves as Ibos, Hausas,
Yorubas, Zulus, Fangs, or Kongos, but rather as Christians and Moslems that
must suppress one another from the surface of the earth, I can say only one
thing:
We are doomed. Shame on us!
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