Interview

Musa Adedayo And Alaroye: The Future Of Yoruba Language

Published

3 years ago

October 26, 2021

NewTimes

Dele Jegede In Conversation With Prince Yemisi Shyllon

Prof. Toyin Falola

THE TOYIN FALOLA INTERVIEWS

A CONVERSATION WITH ALAO ADEDAYO, PART 2

Toyin Falola

Different cultural traditions are threatened as stronger states of the world compete for supremacy. The struggle caused each civilization to exert influence in all ways possible to remain substantially important to the world’s affairs. This agenda brought the aggressive expansionist ambition that led to the colonization of technologically weaker places and economically shaky states to succumb to the pressure of globalization, which mops the influence of vulnerable people. Generally, certain things make a culture vulnerable: their epistemic understanding and ontological foundations, both of which serve as the structure on which every human civilization is built.

However, as much as they are cardinal to a people’s development, their significance can only be expressed through the agency of their language, for example, since their language would be used to drive their cultural traditions and legacies and make them a viable contestant in the society of civilizations. Meanwhile, every human society has language, for they naturally conduct their spiritual and cultural businesses in a particular language. Sadly, however, not all these civilizations with a language have attained a level of intellectual progress where they can reduce their language into signs and codes that can be read and understood even by non-members of their culture. In essence, many people that did not have written language found it hard to withstand the pressure mounted by those who came as predators.

As a result, massive declination of cultural power surged, and different cultures became very helpless, leading to the immediate extermination of some, the mindless struggling of others, and the perpetual disappearance of others. However, the foresighted ones among the West African nation-states in the nineteenth century, for example, Bishop Ajayi Crowther, who saw the possibility of devaluing cultures without written languages, dedicated his intellectual services to the codification of some Nigerian languages, particularly Yoruba and Igbo. Naturally, such generational achievement is meant to be masked if there is no commitment to enhancing its sustenance by others through different means. Meanwhile, the most potent way to preserve these cultures would have been to mandate its younger speakers to use it as their language of communication and instruction, especially in academic studies or research engagement. But this was far from forthcoming because the colonial system was not ready to allow any competition that such development would bring.

Understanding the potential consequences necessitated the promotion of the English language, as in the case of Nigeria, so that others may bow out. Luckily though, this would not happen because other important individuals became more creative with the situation and devised the appropriate ways by which they could stop the imperial agenda in its track of universalization. This is where the founder of Alaroye, Alao Adedayo, comes in. He understood that the newspaper industry in the country was already culturally predatory as many of them, if not all as at the time of Alaroye newspaper’s emergence, were already conducting their communication business in English. This ultimately reduced the participation of people in collective debates because not only were many of them unsuited for the communication of their thoughts in English, but they were also not appropriately and intellectually empowered to do so. This means they were shut out from important nationalist debates.

Many of them naturally wanted to be involved in national politics, but because they were being sidelined systematically, they either kept their ideas in perpetual suppression or expressed their frustrations in other ways possible. Alao Adedayo disclosed that the motive behind the establishment of the Alaroye is to ensure that the preservation of the Yoruba culture and customs can be achieved. He said, among other things, that the colonized people, having suffered from the bitter experience of their political system, also risked the challenge of losing their cultural traditions and identity because they did not have anything concrete that could preserve their culture for them. But since the Yoruba language is already codified, it makes sense that they created an avenue for its preservation; hence the creation of the Alaroye newspaper.

For the record, Henry Townsend began the pioneering campaign for the proliferation of the newspaper industry in Nigeria, in 1859, with Ara Egba and Yoruba series, but this did not attract something of magnitude compared to what we have in the contemporary time, and the reason was apparent. Essentially, it was a foreseeable challenge for the founder of Alaroye when he introduced the idea in 1985 and was overwhelmed by negative comments meant to distract him. He ultimately knew that the price needed to be paid to establish his dream was to remain insistent, for the environment would not accommodate his ambition without putting up resistance. But the content of his character propelled his determination, and this deserves our examination here. Adedayo talked about how his association with great Yoruba icons motivated his indigenous journalism engagement. He revealed that the constant exchanges of ideas and the extensive learning he gained from observing their activities showed him the beauty of the Yoruba language and its potential if given the right opportunity or platforms. He became immediately determined to ensure that he was focused on the actualization of his dream.

Musa Adedayo And Alaroye: The Future Of Yoruba Language

Photo: Alaroye Newspaper
Source: Alaroye Online

Yoruba language is rich in substance, great in values, and has numerous advantages if allowed to expand. As adults, our association could define who we are and the directions that we would take in life; however, our formative education and exposure significantly impact the trajectory that we would follow in life. Our interviewee emphasizes this when he reflects on his childhood development shaped by the conscious efforts of his parents. He mentioned how his father’s purchase of D. O. Fagunwa’s works helped build his intellectual capacity, as he was introduced to the epistemic perception of the Yoruba people through the books. He got to understand the people’s sociological structure and the philosophy they use in the development of society. He accessed the spiritual world of the Yoruba people, knowing how they conceive the metaphysical world and how they have created several ideological mappings from this thought system. He reckoned that the people are culturally outstanding and marvelous in their ontological engagement, but they will not understand the gravity of this cultural heritage unless they have access to it in all ways made available to them. This is one of the reasons he believed that the creation of the Alaroye was timely and important for advancing the Yoruba cultural identity and preserving their legacies. In short, all these factors worked excellently well for him, and his newspaper received a wide readership and was well-loved by the people.

Beyond the accident of history that led Adedayo to journalism and made him steadfast in promoting the Yoruba language, there is something that should interest us in our quest to understand the success of Alaroye. He committed to the preservation of culture, which was the driving force for establishing his forum. Indirectly but intentionally, he educated us about the need for conscious decisions when making efforts for revolutionary action. Of course, the Alaroye was and still is revolutionary for different purposes. First, it is the journalism avenue that broke the jinx of colonial domination in the country’s news reportage market, although it builds on the efforts of past pioneers. Second, it served as the rallying point for others and restored their confidence to air news in the language the people are culturally and historically affiliated with. So, these achievements combine to revalidate his position about determination. As a result of his commitment, he has made exponential success in the industry, for, without that daunting confidence, he would have bowed down to others who were already making beautiful strides.

The preservation of the Yoruba language and culture introduces the new generation to their literary heritage. This is usually because people’s literature works more deeply and effectively in telling their stories than their manuals or verbal speeches can do. As exemplified by Adedayo’s father, who introduced him to D. O. Fagunwa’s books in his formative years, modern-day parents should, as a matter of principle, speak their language to their wards and always encourage that domestic communication with them is in their language. This is informed by the knowledge that once the younger ones are drawn away from speaking their native language, they would also be disinterested in the cultural values and traditions that come with such an identity. One of the reasons for the continuation of cultural servitude that the present generation suffers egregiously is that contemporary Yoruba parents do not take pride in speaking their language with their wards. People who are not introduced to their indigenous language would not be fully integrated into their cultural traditions, substantially affecting many things in their lives. Therefore, preserving their language and culture begins with employing the language to conduct their domestic engagements.

It was also necessary to preserve their language by consciously separating their religious identity from their cultural activities. But because contemporary Christian and Islamic identities do not delineate between cultures of a people and their religious beliefs, they try to dissociate themselves from anything that bears the mark of so-called paganistic beliefs or values. The speakers at the interview continued by saying that the Yoruba and their ancestors followed their indigenous culture in the past, which helped them stand their ground when they were invaded by different predators who wanted to make them their vassal city-states or proxy government. They employed their cultural knowledge and technology to contain the invaders and saved themselves from the dishonor of being overtaken. But because all these have been condemned as either “fetish” or “pagan” by people who do not understand the culture, they are considered harmful. However, the identity of a people is inextricably linked to the things they do and how they make efforts to keep themselves afloat in a world that torments them and their customs. Their knowledge about these things is a product of constant research and scientific efforts of thousands of years, and they should not be discarded under the impression that they are evil, even when there is no clear evidence that they are.

Photo: D.O Fagunwa
Source: Premium Times

Challenges are confronting indigenous creativities in the postcolonial environment, and anyone who does anything that animates their ancestral lifestyle, especially in something like the publication of a newspaper, would face its consequences. Undoubtedly, the various criticisms that Adedayo has faced are proofs of that condition, and then comes the question of profitability, commercial advantages, and the economic benefits of staging such ideological protest in a postcolonial environment. To be candid, going into indigenous journalism publishing is unprofitable for reasons that are not unknown to the general public. People who go into it are energized by the assurance of establishing a solid and long-lasting name for themselves and making an impact that would outlive them. The business mindset does not come with the creativity involved in establishing a Yoruba or any other indigenous communication platform like the Alaroye because the ground is already biased against such development.

In the case of the ex-colonies, the solid foundation of the English language (and other languages of colonialism) has made it somewhat difficult for them to make the deserved progress in a positive direction, and their possibility of making many economic gains is very slim. Even if the financial gains are not coming, the front-liners understand that they are making an impact and not because of money. The soul-lifting realization that the successful implementation of their agenda would promote the thinking that inferiorizing indigenous legacies will create bigger problems.

On many occasions, Adedayo has been frustrated openly by people from whom one would expect a positive mindset towards indigenous journalism. He was discouraged by their assumption that his newspaper would struggle in vain against other available platforms that have gained strength because they are done in the English language. Apparent discouragement notwithstanding, determined people always foresee such conditions and would instead spring up with their desires and continue to pursue excellence even when it comes with some financial commitment. All these are ways to showcase their readiness to develop their indigenous structures and preserve their legacies. Adedayo continues in his fearless engagement of local and international news in his Yoruba Alaroye medium, and his fame persists.

The stigma was evident from the beginning and even choking because several political efforts of past Yoruba icons such as Chief Obafemi Awolowo to rejuvenate the language and make an instrument of social and economic regeneration went down the drain because of some factors beyond their control. It continued to reflect in other areas, and they inherited these challenges decades after initial attempts. But then, they continued to keep the faith. They defied all odds to ensure that they give the Yoruba language and traditions the befitting honor they deserve. Regardless of the skewed and jaundiced market space for the proliferation of the newspaper platform, the fact that the Alaroye has four titles makes people wonder if the desire to promote Yoruba interest and ideology was really more than the desire to make money from the business.

It is reassuring to know that the idea of having four titles on the commercial landscape of the newspapers business is targeted to ensure that there are competing sub-news that would give the people a particular taste per that desire. Although these said platforms appear to be beneficial to the capitalist community where they would compete with existing newspaper platforms for obvious economic reasons, the fact remains that it was an effort to spice newspaper journalism in Nigeria up that motivated the kind of creativity that led to the emergence of these said titles, not any other.

When considered keenly, these different Alaroye titles are necessarily created because they have different but unique things to address. One needs to conduct research about the past activities so that people would find something beneficial from them and see the possibility of drawing ideas that would bring about collaborative development for them. This is hinged on the fact that numerous things could help people when they consider them intelligently and carefully. So, when the company decided to have different headings or titles, it was a well-calculated attempt. For instance, there was no way that the stories of iconic characters like Efunsetan Aniwura, Madam Tinubu, Ogunmola, and Moremi would not teach something important about Yoruba tradition. Where they are not learning the act of courage, they would be learning the importance of hard work, diligence, and dedication from these historical characters. In some beautiful instances, they would be educated about how communal togetherness is necessary and a viable tool in challenging situations that are consuming or can potentially destroy their civilization. It is because of the possibility of getting something tangible out for them that these titles exist.

In general, there is more to the idea of developing language and sustaining it than what mere verbal commitment could do. Beyond the fact of paying lip service to the protection and preservation of cultural identity in a world where colonial pressure is combined with postcolonial politics, some people must take bold steps; otherwise, their collective identity would be endangered, and their cultural traditions would be made the sacrificial lambs. Such revolutionary actions that would salvage the people’s culture do not always come from individuals with the political wherewithal in the society. In fact, the contrary is always the case.

Photo: Yoruba Drums
Source: Legit NG

Today, efforts are being made to ensure that the Yoruba language does not go down on the wrong side of history. One of the ways this is being achieved is by preserving the Yoruba language and culture with the Alaroye Newspaper. Mr. Alao Adedayo undertook the duty and carried the mantle with such a level of confidence that he was able to face and overcome all the obstacles that arose. The phenomenal results from his publications make him an icon to be forever celebrated.

This is the report on the interview with Mr Alao Adedayo on October 17, 2021. For the transcript, see: Facebook: https://fb.watch/8I5ow-akVZ/ YouTube: https://youtu.be/egEclMgd3fY/.

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