Interview

Alaafin Adeyemi III: The Throne Of Numerous Authorities

Published

3 years ago

October 18, 2021

NewTimes

Dele Jegede In Conversation With Prince Yemisi Shyllon

Prof. Toyin Falola

Alaafin Adeyemi III: The Throne Of Numerous Authorities

THE TOYIN FALOLA INTERVIEWS

A CONVERSATION WITH OBA LAMIDI ADEYEMI III, PART 1

Toyin Falola

Ikú Bàbá Yèyé

Royal positions in Africa, especially in the pre-colonial time, were not necessarily because the beneficiaries of such exalted hierarchy inherited it by birth. Of course, being born into a royal family places one within the circumference of the possibility of becoming a king, but more important are the virtues and the strength of the individual’s character. Africans understood what bad leadership could mean for the survival of a people, a household, identity, or even a family. Because of the natural aversion to leadership unvirility or inefficiency, the ascension of an unprogressive individual into the Yoruba kingship stands an odd of zero to ten. This was inevitably so because the position of leadership is reserved not for loafers and myopic individuals who hardly see beyond the boundaries of their nose; instead, it was meant for people who had vision and clarity of purpose, especially when it comes to what they intend to add during their reign. For this reason, the philosophical brilliance of the potential king cannot be undermined in the selection process for various reasons. His emotional intelligence is a necessary precondition too, and his sound and prescient knowledge of economics are fundamental.

While it may appear that the selection of kings in Yorubaland, particularly during the heyday of African pre-colonialism, was partly based on the people’s consultation of Ifa, it should be noted that whoever was indeed selected by the system possessed great qualities expected of progressive leaders, and their reign would have enough positive and desirable impact on the cultural traditions of the people. Ultimately, this would translate to the economic prosperity of their lives, improved financial conditions of the state, more robust moral architecture of the community, and their reign would be marked by incredible success. This tradition has existed from time immemorial among the Yoruba people and continues in places where they have not circumvented the process for some financial advantage. In Oyo, the tradition continues even up to the present postcolonial time. The ascension of Oba Lamidi Olayiwola Adeyemi in 1970 marked a turning point in the leadership of the ancestral city-state of Oyo that was historically known for different exploits. Oba Adeyemi III has been very diplomatic and circumspect for different reasons. His reign deserves all the accolades it attracts because his outstanding contributions cannot be overemphasized.

To appreciate the significance of his roles and responsibilities, one must first understand what leadership meant to his forebears and what it means now. To his forefathers who single-handedly controlled the economic and political system of an empire, the concept of Western democracy where parallel governance over the subject would be alien, if not vehemently oppressed, for the period of their dominance saw strength as the ability to repel oppositions that threaten the sovereignty of their country and state. Kings felt personally incapable when their kingdom was overrun by invaders who came on the platform of friendship, although with the intention of a parasitic relationship. For this reason, they would expend their energy on challenging such colonial development in their time.

However, change is constant, and as the world evolves, it would be discovered that the sign of strength is not always the ability to crush oppositions and dissidents who express an alternative perspective. Instead, strength is the ability to contain various contradictory positions in the navigation of human physical and political existence, at least in the contemporary understanding. Oba Adeyemi has demonstrated this sense of tranquility and shown that he can live in tandem with the dictates of contemporary time. After all, change is the only constant thing, and he moves with time.

The profile of the current Alaafin of Oyo speaks to this sense of tolerance because there are hardly any instances where he mobilized his subjects to challenge the colonialist establishments that have come to challenge the importance of their suzerainty. This is applaudable, for example, because not only do traditional rulers, especially in the Yorubaland, still wield power to control the affairs of the community over which they preside, they also reserve the right to instigate atrocities that could crumble the social architecture of their sovereignty if they feel threatened. The Alaafin’s position is respectably different for reasons that are not unconnected to the fact of history, which his genealogical power confers on him. For the record, anyone in the Alaafin’s position sits on the throne of numerous authorities who have consolidated their political power and left great legacies in terms of what they accomplished during their reign. We would recall that the historical empire of Oyo attributed to the Yoruba people was created and sustained under the leadership of departed Alaafins, who made aggressive changes that improved the condition of the people.

Photo: Alaafin Palace, Oyo
Source: Pinterest

As it stands, sitting on that stool of power in a time when colonialism has changed the reality of the people can erupt different internal reactions of the king for different reasons. At some point, they may be overtaken by a sudden desire to wrestle the establishment that has forcefully taken away their political power from them, while at some other time, they would be sandwiched between despair and fear. This is the other reason that complicates traditional leadership among nearly all ex-colonies. For this king, however, he has impressively managed the situation greatly and incredibly well. Instead of basking in the euphoria of past glory or withdrawing himself from the world of the present time, Oba Adeyemi has been exceptionally outstanding in his efforts towards the unification of the Yoruba people both at home and in the diaspora to solidify the ancestral relationship that bonded the Yoruba people together. He has demonstrated that even though the political dimensions of the contemporary postcolonial time have changed the structure to favor individuals who, in most cases, have no business with administration or leadership, they still have the mandate to unify their race.

Presently, the Alaafin of Oyo has revolutionized the Yoruba world by standing up to challenge political machinations that seek to impede the progress of the race. He has also refined their political system in such a way that distributive democracy becomes a political order. There are more royal heads in the contemporary time than it was in history, a development that cannot be detached from the manipulations of Western political structures available in modern history, and this has not precluded the Alaafin’s responsibility to ensure that they maintain some decorum in an attempt to promote a common agenda of progress that would catapult the Yoruba people to an enviable position of greatness. Achieving such incredible success has come with a series of challenges and castigations from individuals who are either uncomfortable with the existing political structure of the people or those who are jealous of his expansion. This notwithstanding, the king has fulfilled his destiny as he has continued to glow irrespective of the political party in power. He has served important purposes for the people because he accommodates opinions considered necessary for the advancement of the Yoruba, even when people disagree over historical matters.

Oba Adeyemi was born into the Alowolodu Royal House to Oba Raji Adeniran Adeyemi, his father, who ascended the throne in 1945. His great-grandfather, Oba Atiba Atobatele, was the originator of the new Oyo who redefined its political system and set in motion various ideas that transformed the place exponentially. Under the guidance of extended family members, Oba Adeyemi was raised to the satisfaction of the existing cultural traditions because he was educated about several things that have to do with the people’s history. At the time, the western education system was already in place, and it was necessary for potential leaders to be educated so that they could incorporate the ideas and systems that align with the world imperialized by the Western powers into their knowledge. Beyond western education, however, the prospective king was treated to the historical knowledge of the traditional educators who baptized his mind with the memory of events carried out by his forebears from the beginning to the present.

In what would not be understood by non-members of such cultural identity, the education system was aimed at building members of the society in every aspect. So, when one realizes that Alaafin Adeyemi has been exceptionally functional in the political organization of his people and his ancestral suzerainty, such motivation was genetic as much as history has taught us.

As laid bare to people in the pre-colonial African time, the knowledge of history served a different but exciting purpose. For one, it gives the individual the clarity of achievement made by his predecessors and allows them to resolve what would be their contributions to what has already been achieved. This was the system by which the people continued to transform themselves to enhance their success and collective progress. When individuals are aware of the immeasurable contributions of their predecessors, they become conscious of what they should do and not do in an attempt to move that record a bit forward for the succeeding generations over whom they would hand the legacy. Therefore, it comes as no surprise that Oba Adeyemi’s various efforts to bring about unity and oneness to the Yoruba are an indication that he desires to leave behind a shining and immortal legacy.

Alaafin Adeyemi III: The Throne Of Numerous Authorities

Photo: Alaafin of Oyo, Oba Lamidi Adeyemi III
Source: City People Online

But then, the responsibility placed on him because of the colonial and postcolonial politics has been compelling, as he needed to make remarkable contributions. He has seized the opportunity to expand his leadership significance and establish numerous links for himself as a king in the twentieth and twenty-first centuries. For example, upon his coronation in 1970, he was involved in several national politics that inevitably demanded his social significance and the need to rise to issues of communal significance. For example, Oba Adeyemi was very active in 1975 when the head of state, General Murtala Ramat Muhammed, included him in his entourage to Hajj. The Alaafin was considered a selfless king who did not allow his flair for cultural traditions to overshadow the need for diplomacy, which allowed other religions to thrive under him without unnecessary struggles. He was raised a Muslim, and his love for the religion did not diminish because he ascended his ancestral throne. This attribute promoted his social and political significance in the nation’s politics. The moment he was seen as de-tribalized, he was elected to function in different areas in the country’s politics.

Regardless of his unavoidable involvement in the country’s political engagements imposed on him because of his cultural and identity significance, Oba Adeyemi III remains committed to the course of his ancestral politics that concerns the well-being of the Yoruba people before any other thing. Whenever the welfare of his people is threatened, the king stands firm to defend them and speaks fearlessly to the concerned authority with whom lies the political responsibility of Nigerians. In recent times, when different groups are challenging the country’s security apparatus, the king has continued to charge the federal government for the need to come alive to their statutory responsibilities, lending his voice to issues of national impact. He has written to the Nigerian president several times to register his displeasure about how things are done. This is not because he is interested in scoring cheap political points in the country but because he understands that the importance of his leadership in the race is to ensure that disorderliness does not replace orderliness.

Oba Adeyemi is fully aware that on the shoulders of every Yoruba ruler is a burden that they can hardly bear, especially when things go wrong in society. The reason for this is very understandable. In the existing political structures of the people, there is a power hierarchy that puts kings at the zenith of social responsibilities. They are whom people go to immediately anything goes wrong within the community. This is predicated upon a belief that social development and progress have something to do with the leadership in office, and this has nothing to do with the Western political system imposed in colonial and postcolonial times. It is about the spiritual complementarity, or not, of the person in power. It is generally assumed among the Yoruba that once a leader is spiritually unsuitable for the people, there will be a chaos of unknown magnitude and disorderliness of unprecedented exponent. Therefore, to become a representative king is to actively engage the various networks associated with the assurance of stability needed to crystallize projected development as envisaged by the people. Also, the individuals who occupy the seat of power in Oyo and some other primordial city-states like Ile-Ife, Ila, Ede, among others, are considered as the pillars of the Yoruba, and would always stand to oppose predatory pressure from the outside, even if it means sticking their necks out.

The life of Oba Adeyemi III is not one without corresponding ups and downs. In fact, for people of his political and cultural position, as far as nationalist politics is concerned, it is more of the norm than coincidence that they find themselves surrounded by issues that can potentially expose them to controversy. This is necessary because their positions come with a commitment, which, in most cases, require that they take decisions or make choices that would not go well with everyone in the society. Of course, that is the beauty of the plurality of ideas and perspectives. One such occasion happened in the post-election period of 2011, where Oba Adeyemi III was relieved from serving as the Permanent Chairman of the Council of Obas and Chiefs in Oyo State by the then governor of the State, Adebayo Alao-Akala, who alleged that the king had involved himself in partisan politics, as against the moral duty of his leadership role. A king must be neutral in matters of politics, the governor lamented, and in situations where they refuse to live up to this moral standard, they would most likely bear the consequences of their actions. For reasons best known to the Oba, he had engaged in the political process and, therefore, faced the challenges that came with it.

Meanwhile, the king, outside of his political engagement and impact, is lively, lovely and warm. He indulges in things that give happiness and fulfillment to him while he allows himself that opportunity to revitalize his dreams. Like a child graduating to adolescence, he picked interest in boxing as a sport, and he did not allow the myriad of responsibilities that his royal office comes with to overshadow that interest. In equal measure, he pays great attention to issues around his recreational activities while simultaneously attending to political affairs that concern his people. Undoubtedly, the king has a beautiful heart that accommodates plural identities and opinions because he has learned from experience that a society full of diverse people cannot be prevented in a world where migration, transnational exchange of goods and services, cross-border movements, among others, have become inevitable. For this reason, Oba Adeyemi III remains very functional to his traditional roles and the political duties that modern society has brought. This explains why he continues to remain relevant in the political transactions of the country.

Despite all his engagements, the king is a loving father and a great husband to his wives. He inherited a tradition that allowed him to marry as many wives as he wants. He is yet to equal his father’s record! Someone who cannot manage diverse opinions and is emotionally unstable to cater to the numerous challenges of polygamy cannot dare such a marital adventure. Someone who succeeds in managing the affairs of a polygamous family structure is usually respected because he has undergone a series of events that could capsize his financial, social, emotional, and even spiritual journey in life. This is why individuals like Oba Adeyemi III are socially respected for the strides they have made with their lives.

Oba Adeyemi III is a mixture of excellence and competence, an epitome of brilliance and intelligence, a combination of visionary leadership and purposeful technocrat. He has committed himself to the cause of the Yoruba people while simultaneously contributing to the country’s affairs within his capacity. He is brave, and he continues to demonstrate his capacity for instigating revolutionary ideas, which explains why his popularity spans beyond the boundaries of Nigeria. He is respected both at home and away, and the number of diaspora Yoruba hold him in high esteem for the wondrous things he is doing to change the course of the Yoruba people globally for good. There are many kings in Africa, but the truth remains that not many of them have reached the exalted position associated with their traditional positions. And though political power has shifted to Western political representation, this does not negate the significance of traditional rulers. Kings have more power than the country’s political elite because they have easier access to the people.

Photo: Interior view of Alaafin Palace
Source: North of Lagos

Oba Lamidi Olayiwola Atanda Adeyemi III, the reigning Alaafin of Oyo, belongs to a select group of notable Obas who have transformed their societies through ideas and philosophies while also creating an environment conducive to the advancement the people seek.

Please join us for a conversation with the Iku Baba Yeye, Alaafin of Oyo, Oba Lamidi Adeyemi III.

Sunday, October 24, 2021

5:00 PM Nigeria

4:00 PM GMT

11:00 AM Austin CST

https://www.tfinterviews.com/post/oba-adeyemi

Join via Zoom:

https://us02web.zoom.us/j/81744516490

Watch on Facebook:

https://www.facebook.com/tfinterviews/live

Watch on YouTube:

https://www.youtube.com/channel/UC2lvX7A2iVndiCq0NfFcb0w/live

Falola is a Nigerian historian and professor of African Studies. He is currently the Jacob and Frances Sanger Mossiker Chair in the Humanities at the University of Texas at Austin.

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INTERVIEW

How A Dull Student Graduated From University With A First-class Degree

Published

6 months ago

June 18, 2024

NewTimes

Edirin Onomuakpokpo

How do you feel after making a first-class degree from the Nasarawa State University?

I feel very elated, in fact it’s a dream come true. At the time I got admission into Nasarawa State University Keffi, a lot of students tried to discourage me, including some of my course mates for being too serious with my academics, some of them even said “nobody will give you first class”. But after my first semester result at 100 level came out, I had 4.30/5.0. This was the moment that changed everything, I realized it was a goal possible to attain only if I put in more effort and work smarter. At the 200 level first semester, I already had a first class CGPA of 4.53, so I just kept on with the tempo. Although faced with so many challenges, at the end graduated as the best student in my department with a CGPA of 4.59

What are you doing currently?

Currently, l’m serving my father’s land under the umbrella of the National Youth Service Corps (NYSC). It’s a privilege to serve, I must say and I’m using this opportunity to impact the students at my PPA and ensuring they get the best education in both practical and theoretical aspects of their studies.

Judging by your name Emmanuel Edirin Onomuakpokpo, you are obviously from Delta State in the South-south. Why did you leave all the universities in the South-south to attend Nasarawa State University?

After I wrote my first JAMB in 2017, Delta State University, Abraka (DELSU) was the first school to which I applied. My dad wanted me to go for medicine but unfortunately I applied for medical biochemistry instead because I didn’t hit the cut-off mark for medicine in my JAMB. However, I had 98/100 in their Post-UTME exam but yet was not given admission to study medical biochemistry. I could remember crying my eyes out that year, seeing my friends whom we graduated from secondary school together gaining admission to universities, I never wanted to sit at home doing nothing. May be it was actually God’s plan not to get admission then because medicine was never something I envisaged for myself. My drive had always been agriculture because I have always loved the idea of growing food and feeding the nation as a kid. So, studying an agricultural discipline would be to me a fullfiment of that dream. The next year 2018, thanks to Engr. Uzoma Kenneth .K, a neighbour of ours at the time and a family friend who introduced me to the concept of agricultural biotechnology, he told me this was the future of modern agriculture and encouraged me to focus my attention there since I already had interest in agriculture. So that very year I researched schools that offer this course, to the best of my knowledge Nasarawa State University Keffi was the closest I could find. Proximity to the university was another advantage to me since we resided in Nasarawa State. These and many other factors contributed to me leaving all the universities in the South and studying at the prestigious Nasarawa State University, Keffi.

What inspired you to attain that academic height?

Let me cut the long story short. I wasn’t always this brilliant and intelligent. There was a time I was called dull by my principal when I was in primary school. I struggled with my academics so much that my principal had to advise my mum to change my school because he couldn’t help my situation. This made my mum cry so much and I could feel her pains. After my mum agreed to change my school, I was repeated and had to be in the same class with my younger sister at the time. The moment I will never forget was one fateful morning, I was seated at the back sit of the class writing my exams, I think English Language, as I was focused on my paper suddenly I heard my name Emmanuel!! with a thunderous and aggressive voice, when I raised my head up it was my quantitative reasoning teacher Mr. Haruna. I will never forget his name. He called me out to the front of the class, and without first telling me the crime I had committed, he gave me a dirty slap. After which in an angry tone, he told me I failed his quantitative reasoning exam, that I had 16/70. I held my face with my hands, because I was very fair, the marks of his hands were visible on my face. I went home that day with that trauma and anger and told myself that never again would I be humiliated because of my academic performance. I didn’t just tell myself out of emotion, I backed it up with actions. Nobody was telling me to read my books, I told myself, I stopped playing too much and I began focusing on my books. The next term after the previous one the incident happened, I came second in class. This made my mum so happy . My dad was in Benin at the time, he had to send a bicycle for me as his present to show his appreciation of my performance. I was happy with myself too. From then on, there was this consciousness I woke up to that ignited my desire to become the best in everything I do. I was also inspired by my dad’s academic performance, Mr. Augustine A. Onomuakpokpo. He graduated with a second class upper. At the time I got into the university I told him I was going to beat his results. He challenged me to it and now I guess I won, all glory be to God.

Did you envisage coming out of the university with that class of degree?

At first I envisaged graduating with a good grade, maybe second-class upper degree. But after my first semester result at the 100 level, I took a pen and wrote on a sheet of paper “l’m a First-class Plant Biotechnologist” and pasted it on my wall in my room. At this point I knew it was possible and waking up everyday to the writing on my wall, I became restless and heavy each time I missed out on my reading timetable because the man on the wall was the only thing I could see.

What were the challenges you faced and how did you overcome them?

The challenges were numerous but the most daunting one was the issue of balancing my academic life, social life and spiritual life. I had to find a way to be active in all. To surmount the issue of socialization, when I got into the university at the 100 level, because of how pro-active I was in all things pertaining to student welfarism, I was made the course representative. This exposed me to interacting with students from different backgrounds, cultures and traditions. I had to develop leadership skills, listening skills and attentiveness to be able to shoulder the responsibilities of being a course rep and secretary general of the department. I was also very active in religious activities. During the 100 level second semester, I discovered that from 100 – 400 levels, there was no group dedicated to actively putting my school especially my department in prayers, so I formed one and congregated students to intercede for the department. I believe our prayers worked and God helped us. Although I was engaged with all these activities, I also ensured that only 20% of my time was given to them and 80% of the time, I was always on my books.

How did your lecturers support you ?

I wouldn’t have achieved this great feat without the help of my lecturers. At this point, I’m proud to call them my mentors. They include Dr. Bello Abdulkarim, Dr. Muhammad Hassan Sani Loko and my very unquantifiably supportive supervisor Prof. J. C. Onovo. They saw the potential I was carrying, and they drew me close like a father would a son and constantly fed me with words of encouragement. Dr. Bello Abdulkarim and Dr. Muhammad Hassan Sani Loko would always admonish me and call me to order when they noticed I had derailed. University is a place filled with so many distractions, sometimes we may get carried away by activities forgetting the very reason why we are there. Having people like these was a blessing to me and I’m proud to say these were the people that encouraged me and pushed me beyond my self to bring out academic excellence in me.

What is your plan after your youth service?

My plan after my youth service is to get a fully funded scholarship in Canada, USA or Europe, to further my academic career in order to gain advanced knowledge in scientific research especially in the area of biotechnology, genome sequencing, environmental conservation, plant breeding and genetics, and bio-resource engineering. So that with the scientific skills acquired from this programme, I would be able to positively impact the Nigeria agricultural sector and the world at large, to help combat the issue of food insecurity and to proffer solutions to plant-related issues using biotechnology.

What advice do you have for students who desire to graduate with a first-class degree?

My advice is simple, make your academics your priority and exclude unnecessary distractions and put God first. Have a CGPA goal for each semester and remember each time you fail is an opportunity to reinvent yourself to do better the next time you try.

Interview

Toyin Falola Interviews To Hold Panel Discussion On Languages And Archives In Knowledge Reproduction About Africa

Published

11 months ago

February 8, 2024

NewTimes

The Toyin Falola Interviews has scheduled a discussion with distinguished panelists, Professors Ngom Fallou, Ghirmai Negash, Abiodun Salawu, and John Mugane, who will be sharing their expertise on “Languages and Archives in Knowledge Production About Africa”.

Sunday, March 3, 2024

5 PM Nigeria

10 AM Austin

https://www.tfinterviews.com/post/Languages

Join via Zoom:

https://us02web.zoom.us/j/81714206181

Interview

Pentecostalism In Africa (1)

Published

11 months ago

February 1, 2024

NewTimes

Prof. Toyin Falola

By Toyin Falola

Of all the things that have happened to the African continent in the past decades, the growth and expansion of Christianity and Islam have been one of the most impressive. This deep commitment to faith is not totally removed from the natural gravitation toward hope and positivity. Against the background of declining opportunities, many Africans have found solace in religion and the promise of a better life. If things don’t work well on Earth, the afterlife offers more than a promise.

Within the enormous growth of Christianity in Africa has been the steady rise in the popularity and expansion of Pentecostalism. The socio-economic, religious, and political nuances of the rise of Pentecostalism will be one of the subjects of the Interview with a preeminent figure, Apostle Professor Opoku Onyinah, on February 4, 2024.

Pentecostalism on the African continent dates to the early 20th century, with the earliest movements such as the Apostolic Faith Mission, Assemblies of God, the Pentecostal Zionist Movement (all in South Africa), l’Église Harriste (in Côte d’Ivoire), Christ Apostolic Church, morphing from Precious Stone Society, and the Apostolic Church (all in Nigeria). Some would argue that I may be confusing some of these churches with latter-day Pentecostal ones.

Pentecostalism took off during the colonial era, heavily influenced by the American Pentecostals, including but not limited to William Seymour (who wrote the Apostolic Faith newspaper that sparked the influx of Pentecostalism into the continent), Lucy Farrow, Paul Marty, and Julia Hutchins. Like all successful expansions in history, the Pentecostalist movement came to Africa at a time when the environment was fertile for its growth. Some would also argue that Pentecostalism was homegrown.

The African people were subjected to colonialism, and in seeking a way out, they found hope in the core ideals of the new movement — grace, salvation, an afterlife, spiritual empowerment through the Holy Ghost, healing, and wonders — promises that held liberation for the people and freedom from the shackles of the second-class citizenship that colonialism offered them on their soil.

The case has often been made in favour of classifying religion as a social concept. This classification does not seek to discredit the divinity that any of the religions claim. However, it is a way to argue that religions belong in the human society, by humans; as much as cultures and civilizations belong to the human society. A point of note in the argument for the classification of religion as a social concept is religious syncretism. Just like any other human social phenomenon capable of influencing and being influenced by other phenomena, religions and religious denominations and factions influence and get influenced by other religions and religious denominations, and Pentecostalism is not an exception.

Pentecostalism has witnessed several cultural adaptations and syncretism. Religious worship among Christians is subjected to personal perceptions and subjective interpretations of the divine. A Christian can only offer worship in the best way he can conceive in his mind who his Creator is. He can imagine the wonders of the Creator. Therefore, as the Pentecostalism movement grew in popularity across and spread across the African continent, it was influenced by several indigenous African belief systems and practices.

The result has been a dynamic interplay of Pentecostal Christianity with traditional African spirituality, giving rise to unique, Afrocentric expressions of faith. One of these unique, Afrocentric expressions of faith is the upbeat mode of religious worship among Pentecostal churches. This upbeat mode reflects vibrant and lively music, energetic dancing, loud prayer sessions, and an insurmountable belief in the intervention of divine forces in terrestrial affairs.

Furthermore, the communal nature of African societies, influencing the people’s strong belief in and connection to their ancestral heritage, has made the belief in and war against ancestral curses, “village people”, and witchcraft popular elements in the Pentecostalism practised in the African continent. From the earliest years, prayers of war against witches, wizards, and enemies formed an integral part of churches such as the Christ Apostolic Church and even served as one of the biggest factors in the swift growth and expansion of African Pentecostal churches.

I stated above that Pentecostalism has been one of the fastest-growing phenomena on the African continent. However, it is vital to note that Pentecostalism’s growth has not only been about the founding of several churches and the expansion of such churches across Africa and other continents. Beyond its spiritual dimensions, Pentecostalism has highly influenced the social landscape in Africa. The swift growth and expansion of Pentecostal churches, the construction of mega-church buildings, and the management of several church-owned operations have also meant that these churches have become large employers of labour, with thousands of members earning their living through church operations. Some of these large Pentecostal churches own printing presses, primary schools, secondary schools, and universities — some of which have gone on to be ranked among the best institutions on the continent.

These large-scale operations have afforded people access to education and employment, two of the most critical elements in any society. Furthermore, donation and support outreaches are an integral part of the existence of many of these churches. There is no denying the level of influence Pentecostal churches wield in society, from the grassroots to the elite strata, especially as their large sizes mean they can always boast of members in every industry and at every level. The brotherhood approach of these Pentecostal churches means members are quick to identify and help each other. This, often called “being favoured”, is a case where members of mega Pentecostal churches belonging to the elite strata of society find placement for their fellow church members at government parastatals and institutions, multi-national companies, and other companies.

The founding of mega Pentecostal churches and the construction of grand worship centres have also been instrumental in the construction of healthcare centres, road networks, and housing structures. Furthermore, several African Pentecostal churches have been involved in the organization of large-scale empowerment programs, especially for women and youth, and community development initiatives, including serving as pressure groups to influence government policies.

In saying that Pentecostalism in Africa has experienced immense growth, I am also saying that while globalization has become increasingly realistic with the increased connectivity of people across the globe, Pentecostal churches in Africa have tapped into the advantages of technology to bring their operations to a global audience. Several Pentecostal African churches — such as The Redeemed Christian Church of God, the Christ Apostolic Church, The Apostolic Church, United Family International, Church Doxa Deo, CRC Church, the Living Faith Church, Deeper Life Bible Church, and the Church of Pentecost — have established a global presence spanning hundreds of countries, influencing the diaspora community, and contributing to the global Pentecostal movement.

The introduction of satellite television networks played a crucial role in the expansion of African Pentecostal churches into the diaspora. As members of these African churches relocated to other countries, they sought the need to continue in fellowship with their churches and founded branches in their new locations, getting an easy connection to the headquarters through the internet, satellite television, and transnational networks. African Pentecostal churches in the diaspora do not only impact global Christianity, but they also play an unmistakable role in the shaping of the religious experiences of the African diaspora, serving as a haven and a new family for new immigrants and positioning as centres of cultural preservation, spiritual solace, and community building.

Although there has been immense growth and expansion within the Pentecostal movement in Africa — with an undeniable socio-economic impact — there are deeds and developments among Pentecostal churches on the continent that leave room for criticism and questions.

To properly explore Pentecostalism in Africa, it is vital to examine some of the critiques that have been levelled against Pentecostal churches on the continent. The first and perhaps biggest concern that has been brought up in the wake of the growth of Pentecostalism has been the commercialization of spirituality, a phenomenon that has manifested itself through several dimensions. There have been cases of churches categorizing spiritual problems and assigning financial costs to each category for members seeking deliverance.

There has also been an emphasis on tithes, offerings, and giving back to the church, sometimes overly emphasized at the detriment of the giver, who may not be financially buoyant but must succumb to the pressure and belief in the promises of manifold blessings and the multiple returns on every token given for every token given.

Several Pentecostal churches in Africa promote the prosperity gospel, which has seen their leaders rank among some of the wealthiest spiritual leaders in the world. The theological concepts of the prosperity gospel emphasize material wealth as a sign of God’s favour, sometimes elevated as the core of a church’s message, thereby ignoring the possibility of members seeking wealth, including through financial misappropriation, fraud, embezzlement, and other crimes.

Over the years, doctrinal controversies have also rocked the Pentecostal movement in Africa, sometimes threatening to disrupt the movement and tear it asunder. Although Pentecostal churches on the continent share some common beliefs revolving around salvation through grace, healing, and some other concepts, there are stark differences in some of their doctrines, with some churches accusing others of peddling heresy. The doctrinal divergence in the African Pentecostal movement has sparked theological debates, including spiritual gifts, speaking in tongues, the role of women in the church, and what constitutes holiness.

Pentecostalism in Africa has come a long way, and by all indications, it shows the potential to grow in leaps and bounds. It is, therefore, with utmost pleasure that I invite you to join us on the next edition of The Toyin Falola Interviews, where we will host Apostle Professor Onyinah — a scholar of excellence and a leading theologian in the field of African Pentecostalism.

Sunday, February 4, 2024

5:00 PM Nigeria

4:00 PM Ghana

10:00 AM Austin CST

Register and Watch:

https://www.tfinterviews.com/post/opokuonyinah

Join via Zoom:

https://us02web.zoom.us/j/87059407807