Interview

Sowore: Society, Sanity, Safety, and Stability

Published

3 years ago

September 10, 2021

NewTimes

Dele Jegede In Conversation With Prince Yemisi Shyllon

Professor Toyin Falola

THE TOYIN FALOLA INTERVIEWS

A CONVERSATION WITH OMOYELE SOWORE, PART 3

Toyin Falola

Sowore: Society, Sanity, Safety, and Stability

Omoyele Sowore

In recent years, unfolding events in Nigeria have clearly shown that, in all ramifications, the country has swerved away from the trajectory of peace that was meant to be the facilitator of its exponential growth. Nigeria is immersed in intra-country conflicts with different agents of destruction claiming the perpetration of violence for the displacement of extant peace needed for the sustainability of economic and political expansion. Hardly does a day go without overwhelming instances of security breaches and challenges that usually lead to random killings, kidnapping, banditry, terrorism, depending on the mood of the evil perpetrators and ultimately resulting in the loss of lives in tons and metrics.

But as fearful as these events are, they are not detachable from the political gerrymandering as many of the incidences of attacks reveal political schematics that are believed to influence elections and then economic power in the country. As a result, while the need for political calculations is critical, at what point does moral values help to tame the overambitious political lords in the country who orchestrate violence due to their intention to control the political and economic prosperity of the country? In the recent Toyin Falola Interview Series with Omoyele Sowore, some illuminating things were revealed about Nigeria.

Asked about the possibility of reconciliation between the aggressive social extravagance in display by the wealthy Nigerian individuals who in recent times gave the country a vivid spectacle of opulence in social celebrations and the growing insecurities plaguing the nation, Sowore provided a stimulating view that gave an intellectual sensation to the issues making rounds in the country. We should be informed that featuring in these social events are the Obi Cubana’s burial ceremony of his departed lovely mother, the grandstanding wedding ceremony of the Nigerian First Son, Yusuf Buhari, with his affluent bride; the birthday party of Bobrisky, a famous transgender man in the country, among others.

To have a chaotic national environment at the level that it exists in Nigeria, yet have humongous parties accompanying this dysfunctional system, is something that should interest and stimulate an observer of the country’s snail-pace development. People throw parties in the country to the extent that non-residents in Nigeria will begin to doubt if it is true that the chaos in the country is of sufficient magnitude enough to destroy the country. The spectacle of opulence and riches displayed in these social gatherings is why Nigeria is dubbed a country with the happiest people on the planet.

However, it seems Sowore has a beautiful perspective on that. According to him, Nigeria is a country full of fascinating internal contradictions, some of which can be explained using the sociology of the country’s political anatomy. For one, Nigeria and Nigerians are known to be good examples of social groups who use social activities to maintain their sanity. In its basic definition, social fun helps keep the people’s sanity so that it does not frail and fail in the presence of competing disasters that engulf the country.

Whether consumed by the display of opulence by the ruling class or the economic trailblazers in the country, the bulk of the citizens unwind their overburdened minds with shows and parties that give them memorable experiences. Whether they participate in it or not, whether the sources of the funds used to organize the parties are legitimately gotten or not, Nigerians consider these moral questions secondary when it comes to social gatherings and events that foster communal bonding. This culture has permeated their social existence so much that even during electioneering when campaign promises and manifestos are supposed to be flying and taking rounds, Nigerians have converted that into an opportunity to organize social events.

According to Sowore, beneath the throwing up of parties and the organization of social events are overburdened minds nearing depression and disappointment. They have resorted to using these social events, either by participating in them or watching the video recordings of these events, as sedative contents that help to distract them from, if not help them forget entirely, the expanding depression-inviting engagements and activities of their ruling and political class. This is what psychologists call a “defense mechanism”. Nigerians have carefully devised ways by which they can forget the overwhelming experiences they are subjected to by the class meant to ensure their economic and security safety and stability in the first place. In another language, such actions are called “coping mechanisms”.

THE TOYIN FALOLA INTERVIEWS

It would be easy for an outsider to immediately ascribe happiness to a people who refuse to fall into depression despite the various pains and anguish they are taken through by the government of their country. While outsiders would formulate their opinions based on the outward demonstrations that the people show, the people themselves use the experience for different purposes, part of which was to maintain their sanity. Also, being happy in the face of terrorism is not something to disconnect from the people’s religious beliefs, as religion has taught them to give thanks in every circumstance, no matter how crude. For a people without a social safety net, no political dividends, no governmental support system, and the absence of opportunities to transform their conditions into something worth considering, if they can struggle individually and achieve maximum success at the end, they would be keenly interested in throwing parties to ease their tension and to celebrate themselves, their bravery, perseverance, dedication, and focus.

In another instance, however, the display of intimidating wealth and its encouragement in Nigeria has the underlying purpose of distracting the people. The Nigerian economic class understands how very important it is to distract the people once in a while to take their minds off the truckload of evils and injustices that are done to them from time to time. Therefore, when creating their social affairs, they ensure that it becomes big enough to temporarily distract the people from what matters. Of course, this argument is tenable on many grounds. For one, President Muhammadu Buhari enjoyed public patronage in his pre-ascension period for being someone with outstanding austerity measures and an individual who would be frugal with public wealth. The show of wealth at the wedding ceremony of the son of a man whom Nigerian citizens felt was financially prudent demonstrates that he also believes that the people have to be distracted occasionally.

All the above led to the question of revolution, as Professor Moses Ochonu, one of Sowore’s interviewers, brought it to the discussion ground. This question is necessary for different reasons. Despite the myriad of interests that run along the lines of ethnicity and political identity in the country, questions about the need for a revolution in Nigeria or whether it is the solution to the Nigerian problem become contextually reinforcing because they instigate a more intellectually inspired conversation about the country and are also crucial to finding lasting solutions to the problems in the country. Swiftly and purposefully, Sowore grabbed the question as though he was not interested in it, settling on the surface of the communication ground where it was raised. He responded that years of keen observation and participation in the democratic and military culture of the country have revealed to him why the country cannot be steered back into the right trajectory with ceremonial interventions that come occasionally, ceramic innovations that sauntered their way into the Nigerian political or administrative systems, or the superficial programs that the power hunters initiate to give a false impression that they are genuinely interested in the development of the country. Instead, there needs to be a revolutionary-like set of actions and actors that will shake the country back into its deserved position.

For a country that is perpetually stuck in the net of capitalist leaders whose primary interest about it is strictly the extraction of its economic resources for personal gains, Sowore continued, the inability to stage a revolutionary action would yield no positive or desirable results. From personal experiences, Sowore has gathered that the country is not only run by the powerful elites whose fixation about the amassment of the country’s resources is nearly hallucinatory, but they are also a group of organized criminals who have nothing close to the patriotic spirit needed to fire the country into its appropriate position in the committee of countries.

Because these people cut across different ethnic backgrounds, political groups and parties, and diverse economic enclaves, the commonality of their interests makes it appear like they are intricately interested in the sporadic and exponential growth of the country. Meanwhile, they are only concerned about expanding their financial networks to continue to live rent-free in the minds of innocent and defenseless Nigerians and preserve those juicy opportunities and positions for their generations yet unborn. This culture has made it possible for the transference of wealth from generation to generation in Nigeria. Scientifically and even realistically, the only way to forestall this continuity is through revolution, Sowore fired.

Our guest answered intellectually and experientially about the possibility of revolution in a multi-layered, pluralistic, and heterogeneous country like Nigeria. Sowore argues that the obsessive dream he has about a revolution in Nigeria under the heading of #RevolutionNow, for which he is popular in recent times, is rooted in verifiable research where it is established that only six per cent of the population is what is needed for the staging of revolutionary actions. He submitted that if six per cent of the population of a country, group, or gathering is convinced that their situation is dreadful, they are numerically strong enough to kick-start activities that would potentially push them into a new beginning, a new dawn.

However, it should be emphasized that this group that belongs to the tiny minority must be well-convinced about the struggle because that would be their visa to the commitment to their course of actions. In other words, they would not be irrevocably committed to that revolutionary action on the occasion that they do not see the reason for their position. This means that they must have been adequately informed about the struggles of revolution that they would commit themselves to, the results it would bring, and the very different ways by which they can enter into a new beginning.

Contrary to this sentiment and orientation, Sowore argued that revolutions take more time than what a feeble mind can imagine or condone. Revolutions begin by changing the orientation of the people that have been wrongly conditioned by their leaders’ long history of misrule. This is necessary because the first ground of revolutionary actions is in the mind of the people. Although in the Nigerian, and maybe African situations, people have wild expectations towards all revolutionary actions, and interestingly, they want these expectations managed and fulfilled. This means that they are appropriately and convincingly educated about the course of action they are about to embark on before being gradually mobilized for serious emancipation actions.

Sowore: Society, Sanity, Safety, and Stability

For Sowore, a revolution is like planting a seed that agriculturally needs sufficient time to germinate, grow, bear fruits, and then be ripe for harvesting. Whereas the result of revolutions cannot be doubted when it is successful, it requires more than the surface commitment that people see in everyday situations. In some very extreme circumstances, revolutionaries sacrifice their freedom, comfort, and even lives to pass across a solid message because they would not only have convinced their disciples about the necessity of their actions, but they would also have told them why there should be a radical change.

As intellectuals sense problems kilometers ahead before many others, it did not take Professor Moses Ochonu a long time to discern Sowore’s message, although he had his concerns. He wrapped these concerns in another thought-provoking question when he asked Sowore who would be the targets in his proposed revolution and what the revolution would look like. It is important to note that the situation of the Nigerian political system is different in habit and focus from the popular revolutions staged in history. First, Nigeria is a heterogeneous country that also has diverse religious groups and interests. These identities are very easy for the people to retire into them when national concerns are debated just because they are concerned about keeping their interests intact. Second, this diversity gives opportunities for sold-out ones to mastermind the downfall of actions by betraying the course of freedom that revolutions promise.

Of course, Sowore did not appear to be unprepared for a question like this. Almost in a similar swift manner, he responded that the primary targets of all revolutionary actions are the oppressive class, the political groups that perpetually frustrate the trying and thriving masses with agonizing policies in disposition and outlook. However, the determination of the oppressive class in this context goes in line with those identified by Karl Marx, who happened to be a strong voice in revolutionary philosophy. The oppressors begin from the political class, the excessively capitalist icons, religious leaders who sabotage radical development and changes because they are close to the political class, and everyone who is involved either actively or passively in the oppression of the common people. This is necessary mainly because the people would have received a different orientation that would open their eyes to the myriad of evils perpetrated by the neocolonialists and motivate them to take up new ideological convictions that are critically different from their old ways. In this time, they would see oppression for oppression and not some celestial conspiracy to hold them persistently under the carpet.

Meanwhile, the psychosocial consequence of such a shift in thinking is that people would lose interest in things they used to admire obsessively. People would be able to detect lies and political shenanigans immediately and would elect against the oppressors whenever they consider taking the route of oppression. In essence, the results of all revolutionary actions are predictable because they would install a new social and political order, among many other things. Even when the positions of revolutionaries appear to show a lofty outcome when carried out diligently, there is the clause of diverse ethnicities that potentially stands in the way of all prospective radical movements. However, Nigerians gradually agree that while revolutionary actions and achievements can appear too distant, something can be done to achieve almost similar effects in the country.

And this is where the conversation around regionalism and restructuring finds its place. It is believed that the tense atmosphere of the country can be doused when the country is organized along regional lines so that the activities of each region would be managed internally, and it would drastically reduce the burden of responsibilities that appear to be choking the government at the center. When the country is restructured, all the growing insecurities and economic desertification will experience acceleration improvement as strategies to be used would be contextually suitable and not inherently conflictual. Regional autonomy, devolution of power, resource control, among others, are byproducts of the restructuring agenda, and when it is granted, it will give the country the deserved respite. To be candid and fair to Sowore, the arguments in support of restructuring, even when they appear to be superfluous and overwhelming, need to be carefully studied before being railroaded into the people’s minds.

Different people who call for restructuring have irreconcilable ideas of what the nature of restructuring should be. Some are pointedly pursuing the agenda because it satisfies their desire and fulfills their fantasy. Supporting restructuring, according to Sowore, is not something difficult, especially when one has a clear picture of what the concept is and how it can be achieved. However, the problem lies in the understanding that if the people are not well convinced about the ameliorative project of restructuring, it would be difficult to direct them into following a project for which they have little or no knowledge. He further argued that his reservation about restructuring as an alternative solution to the problem facing the country is informed by the very belief that some of the individuals who are responsible for the grounding of Nigerian political or economic affairs are at the forefront of the campaign for restructuring, which further justifies some people’s suspicion about the movement. In essence, people pushing for different movements may find it difficult to buy into the restructuring agenda.

At this point, Sowore is hinting that every interventionist ideology in Nigeria usually has its weaknesses because interests are always conflicting when they reach the climax of their agenda. Revolutionary actions are different because they deal with the sensitization of the people and then mobilize them for actions that would bring about their emancipation and liberation from the shackles of financial and economic deprivations from years of oppression. People’s skepticism about restructuring comes from the understanding that they are well divided along ethnolinguistic lines, and this is a weakness that is easily exploited by the ruling class whenever they see that people are carried away or engrossed in engagements that appear like better alternatives on the surface.

Keeping the country’s sanity without losing its identity requires more than the concoction of ideologies whose values would evaporate in no time when they get to the heat of the struggles. Obviously, Sowore wants what is best for his country, and the personal sacrifices he has made to ensure this are enough evidence of his seriousness and commitment.

(This is the first report on the interview with Omoyele Sowore on September 5, 2021. For part of the transcript, YouTube: https://youtu.be/EoB7kTep0i0 Facebook:
https://fb.watch/7QY9iyMdLM/)

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