Interview

Intellectualism, Social Philosophy, And Governance: A Nexus

Published

3 years ago

April 2, 2022

NewTimes

Dele Jegede In Conversation With Prince Yemisi Shyllon

THE TOYIN FALOLA INTERVIEWS

Conversation With Professor Richard Joseph (2)

Intellectualism, Social Philosophy, and Governance: A Nexus

President Obama with Professor Joseph

By
Toyin Falola

Talking about the functionality of the human biological parts, either of animals or humans on this planet, is easily construed as primarily attached to natural programming or sentient behavior. To conceive the world through the examination of the functionality of these parts in the way highlighted above is to have a very superficial, yet conventionally popular, position about how things work in the world because when society plays an important role, it is too ordinary to ascribe the capacity to function to nature. Of course, a surface examination of the above would, predictably, push people to question the logicality of the assumption, and that in itself would not be a problem because such a contrariant position is not unforeseen.

A logical aversion to it will immediately generate a mental eruption that could potentially pose a question such as: if biological parts could function outside of nature’s configuration, how would there be people with eyes who yet cannot see, people with ears who yet cannot hear, all of them having their problems traceable to a congenital anomaly? Whereas they will not be wrong when carefully thought over, they would have committed a crime of overlooking the place of secondary performative values, which is exclusive to social programming, and we shall connect this to Richard Joseph’s place in knowledge production.

If the eyes were naturally meant to see, one would be able to perceive dangers before they became obvious. But since dangers exist in different dimensions in civilizations, different societies worldwide have undertaken the need for a conscious programing of these biological parts. We would notice that even when they can fulfill their natural assignment of seeing, the eyes are valueless in situations where knowledge that can grant them the ability to see things before they are obvious is not transferred to them. In essence, it would be able to look but not see in the sense of its social importance.

What does the eye need to activate its seeing ability, one may ask? The eyes need knowledge, which is the most straightforward response to such a question. However, the people who give the knowledge need to be examined. Knowledge is central to development, but by human nature, not many people want others to grow, especially beyond them, as that would inferiorize their achievements. For these people, transferring knowledge to others would be done selectively, though this does not happen with teachers. Teachers light the candles of others, and surprisingly, theirs do not diminish as a result, which sums up the reason for the strong intellectual legacy that is usually associated with teachers. Without the thorough contributions of our teachers, we would not have been able to see, except to stare blandly, nor be able to understand when society is heading towards doom. The predominant responsibility of the eyes would have been short-circuited (although this is what happens to many people without knowledge in every human society) when there are no teachers to hint to us about the proximal future that we face, using only the activities of the present as their guide to peep into the future.

READ ALSO: Richard A. Joseph: One Of A Kind And The Rarest Breed Of Political Scientists

Teachers such as Richard Joseph have educated us that when the wrong societal philosophy is demonstrated or perhaps ornamented by the available political system, leadership reality, among other things, is corrupted, with dangers inevitably lurking around such a people, and they are unaware. With our eyes’ configuration, as done by teachers, we have a hint about our collective future that might have evaded us, as it is with many people who have eyes only for looking and not seeing. Human society has been made to function in this capacity that places so much importance on what teachers have to offer, and during the just concluded Toyin Falola Interviews, we had a good intellectual ride with our guest, Richard Joseph.

Richard Joseph opened our eyes to see that states are a political unit saddled with the duty to ensure the safety of those who fall within its boundaries. This perspective is suggestive of something very interesting. First, it reveals to us that the state is an instrument itself and not something that is naturally given. If we believe that the state is to be conceived as an instrument, then it would be used with some specific tactics to have maximum impact. This again means that it is susceptible to being misused, especially when it is in the wrong hands. Secondly, the state politically stands the possibility of losing its integrity as a political unit if some members do not believe their well-being is important to the state. An instrument is fundamental to achieving results, and it is managed by some groups of people whose selection process is determined by the collective decision of the people, except in cases of imposition.

READ ALSO: Speaking Truth To Power: Attahiru Jega, Toye Olorode, And Nigeria’s Future

Therefore, we can aver to challenge the reason for the dysfunctionality of a system when it is conventionally understood that the ones under whose control the state is, are selected and bound by the principles of representation in that geographical environment. We would not be taking a wrong step by doing this because it is obvious that although a number of these selected individuals use the state as an instrument to improve the lifestyle, lifespan and life quality of the people, they have, however, colonized the state so that it can only function for them. We would have no idea of the danger they are doing to the people and their future unless we have seen from the intellectual empowerment of our teachers that people kidnap the political system of countries for their provincial intention, which is what experts in political science call “state capture.”

Intellectualism, Social Philosophy, and Governance: A Nexus

In Africa, many states are victims of this horrible condition. Instead of being the instrument of development that would promise protection and prosperity to the people, the state is shortchanged to have absolutely no value for them under the reality that they use them for their selfish interests. Because they have mastered the art of deceit and duplicity, they make themselves nearly unquestionable and unaccountable. Many African countries are captured by the ones (s)elected because the category of people values self-aggrandizement than collective progress. It gets clearer that these are connected because the terminology that teachers feed us with to describe situations where the state is captured is called “prebendalism,” which is a concept used to designate the process of activating political patronage so that cronies would have access to public wealth.

To capture a state requires the collective effort of people in different political offices. When there is increased greed for personal aggrandizement, the people looking for effective opportunities to enhance their plan would find allies of similar ambitions or create them. They would find allies that would jointly assist in the despoliation of the state resources. This would continue because they have a unified ambition that does not serve the majority’s interests. Meanwhile, capturing a state gives such relief to the individuals at the front line of the exercise. However, they are always unaware that staging bad governance would not particularly help the culprits, for they would harvest from the problem either directly or indirectly. This would happen because society operates on the general law of physics: “behind every action, there is an equal opposite reaction.” The opposite reaction would come from people whose safety, welfare, and interests are not protected by those chosen to use the state as an instrument.

Suppose the social philosophy that necessitates the creation of a state shows the residues of collective interests in the development of interrelated and interrelating offices. In that case, one can understand that the basic reason is to promote a unanimous agenda that strengthens bonds and solidify connections. This means that, in addition to helping create a system responsible for managing people’s safety and welfare, the establishment of a state has another importance, which is humans’ inevitable need for mutual dependence. It should be emphasized that individuals in isolation cannot ensure their safety, no matter how powerful they are.

READ ALSO: Nigerian Professor In Eastern Europe On Russia-Ukraine War

In essence, the understanding that humans are vulnerable to external pressures, threats, and potential attacks necessitates the development of a system, such as a state. As a result, creating a state and its systems or institutions helps uphold humanitarian services for people within that geographical setting. Meanwhile, because each state has many institutions, then if some powerful individuals in charge of the affairs of the state want to capture the state, they first weaken the system for their plans to succeed. The sense of collective purpose that underpins the creation of the state is thus defeated because it is unavoidable in a state-captured situation for the person who wields state power to suck, milk, and render the available institutions useful only to themselves until they are removed from that position.

State capture harms our general moral principles as a people because individuals who have experienced the brutality of state capture will inculcate ideas and philosophies of how to conduct such atrocious undertakings when they are in positions of leadership. And because they would have mastered the art, they would have a more disturbing tenure when they have the opportunity. This is why the problems of prebendal states always appear humongous after a series of overwhelming political experiences. There is the individual who seized the country’s political system, ruling with every manner of brutality. Some people may succeed in learning or teaching these monstrous philosophies. When the masses complain or show defeat, it would lead to the ascension of other leaders, democratically elected or militarily selected, and they would come to do more damage to the system because the state is conquered.

Once the state is captured, education, security, health, economy, and other available institutions fail to deliver the expected public good. They will be ineffective since what is required of them is not met. Imagine the situation when the state plunges into this abyss. The education system would not produce vibrant individuals that can effectively make any difference in society, which would affect the philosophical constructs they would have. For example, they might downplay the significance of education because they do not have a firm foundation in it either. Security would become subdued, ineffective, and unproductive, giving room for every manner of atrocity that the morally decapitated individuals would wreak. This will happen in essence because the ammunition that would have been procured would be abandoned. Those who benefit from the systemic rots or state collapse would either procure ammunition of inferior quality or not buy them, making the individuals within such political boundaries unsafe. In addition, health difficulties would arise due to the lack of scientific laboratory equipment, and because of doctors whose understanding of diseases is based on Google search, following a patient’s complaint. In essence, state capture can induce state collapse.

Furthermore, there seem to be the grandparents of state capture; the notorious child called gerontocracy. The term is used to designate a political system run by older adults is gaining popularity among those who want to make the state work for them and in their favor forever. Many countries are considered victims of this political condition, but it concerns us more in Africa as many leaders in the postcolonial African environment have philosophically declared enmity with the democratic ethos about alternative perspectives and successors. They consider themselves above every other individual in society and have serious suspicion about others’ ability to manage the state to benefit the majority. The hate against others has shielded them from the cries and crises society faces because of their actions. Many African leaders have captured the states only in different capacities and dimensions. Except Cameroonians aged forty and under-read about having rotational leadership or a democratic system that allows the emergence of popular candidates, their experience of and with Papa Paul Biya alone cannot make them appreciate democratic ethos because they have not witnessed another leader but the only Papa in their whole existence.

READ ALSO: Nigeria And The Multiplication Of Chaos

The consequences of having government representatives who are old and devoid of ideas are distressing. Apart from Cameroon, the President of Uganda, Yoweri Museveni, is another African gerontocrat. These leaders have no particular touch with the events of the contemporary time, yet they are intricately tied to the government of their countries, giving no opportunity to budding individuals to positively impact their countries. All forms of political-crazy with negative connotations, such as plutocracy and gerontocracy, are different realizations of state capture because those involved in it have the dream and desire to use the institutions of the state for their personal gain. Therefore, the problem is that by holding the state to ransom in this way, voices of reason which would have injected normalcy, orderliness, and due process into the system find ways to escape from the country to another place where their intellectual ideas are valued and celebrated. The urge to remain in power, greed and an insatiable quest for personal glory seems to be common denominators among the leaders of the countries facing this political problem. When all these are found in anyone and they have successfully found a way of cornering the system, they would rule with utmost impunity.

However, there is a meeting point. In an intellectual society, humans provide ideas that are eventually clothed in theoretical knowledge and used or applied to enhance sanity and stability through careful observation and long-term examination of events. But the misapplication or non-application of theories could bring numerous disasters so much that one would believe the theories are ineffective in the first place. Therefore, knowledge production would not be disregarded because leaders fail to understand its application or are generally mischievous in its usage. In Africa, what is needed goes beyond theory since results are imminently required. What do Africans need to do to make them a better people and continent that is well poised for greatness, from which other countries or civilizations would benefit substantially?

Responding to the question posed by Professor Yacob-Haliso, Professor Richard Joseph intones that theories are not what have failed the African people or the states, but praxis. Theoretical frameworks are human conceptions connected to the evaluative observations and judgments they make of a situation after thorough engagement. Indeed, the beauty of theory lies in the fact that nearly all aspect of human endeavor is constructed by theoretical reasoning because conceptions usually precede productions. While the centrality of statehood is important for achieving basic things needed to lead a quality life, it requires certain ingredients to be properly put in place.

First, according to Professor Richard Joseph, is leadership. The right leadership is needed to get the state to work in the appropriate direction. Leadership does not mean an individual occupying a political office. It means the resolution of individuals who find themselves in public offices (and by the public, I mean any position where one’s services are required) to demonstrate uncommon readiness and commitment, with uncompromising principles to drive societal changes. Leadership is that important because critical decisions that should be made would have to be made by leaders with foresight. Their ability to see far beyond is not all the time theirs. On many occasions, a good leader is defined by the ability to coordinate people and ferment ideas from them through constant engagement. Therefore, they take the bold step to make these ideas count in their policy formulation and intervention. This indicates that there is a need for a leader who is not vainglorious, as vainglory is at the core of prebendalism. When leaders are all out for their selfish ambitions, the state is also the primary victim.

Secondly, the people who are trusted with the responsibility to produce ideas would have to stay loyal to the cause because they would always be needed when idea reformation, knowledge creation, and frameworks of moral principles are needed. Meanwhile, every group of people needs these things to progress. Intellectuals are not appropriately celebrated, and this is why it appears like their efforts are not recognized or worthy of any attention. They do not produce ideas from nothingness, after all. Their theories are based on their continual observations of the world around them, and the fact that they have debated and discussed their ideas indicates that they have the potential to transform people and society into something great.

READ ALSO: Communique Issued At The End Of The Presentation Of Understanding Modern Nigeria

When intellectualism, social philosophy, and governance are understood this way, a level of unity will combine to produce the necessary spark for the restoration of progress among the people. There is no development without knowledge, and since knowledge produces the form of social philosophy that people use, they may produce the wrong results if these things do not work well. The African continent has placed limited value on its educational system, resulting in the underplay of the role of knowledge.

(This is the first report on the interview with Professor Richard Joseph on March 27, 2022. His views have traveled wide, reported in several newspapers. For the transcript, see YouTube
https://www.youtube.com/watch?v=anOv_AJBHMs; Facebook https://fb.watch/c0p49QbUOK/)

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