Search Results (4)

Interest in studying prayer has significantly increased because of the belief that it helps humanity to cope, particularly in times of crisis. Prayer is not just a communication with God, it is also an instrument of bond and embodied ritual among prayer litigants or people who belong to the same religious community. This article argues that divine violence, a sovereign act of God, was crucially needed by the litigants in order to guarantee human flourishing in the face of existential threat. The article studied how violent prayer—a genre of prayer that is targeted at the spirits underlying physical manifestation of suffering, pain, or crisis—was utilised by the Mountain of Fire and Miracle Ministries (MFMM) in Nigeria to cope with the fear and uncertainties occasioned by the COVID-19 pandemic. This article is part of an ongoing ethnographic research on “The Politics and Poetics of Violent Prayer in the Nigerian Pentecostal Churches”, which began in 2021. I utilised ethnographic engagement, particularly interviews and participant observation, to attempt to understand what these prayer litigants are doing when they pray violently. Full article

The debate on the existence of religion in Africa is far from over; it reverberates in new dimensions but asking the same old questions in newer ways. The same argument is being extended to secularism. This article takes a critical look at the concepts, religion and secularism in sub-Saharan pre-colonial Africa, raising the recurring question still maintained by the West whether there was ‘religion’ in Africa at the turn of colonialism. It argues that where no religion exists, the notion of secularism as understood by the West, cannot also exist since the latter is not just the ‘opposite’ of the former, but in actual fact, streams from it. However, since the position of ‘non-religion’ in Africa could not be sustained by the West, the question of how and why ‘secularism’ was not also ‘discovered’ in pre-colonial Africa spontaneously arises. Not denying the widespread diversities of religious beliefs in pre-colonial Africa, this paper argues for the existence of religion, and presence and praxis of religio-secularity, which is non-atheistic in nature that also foregrounds the practice of ‘secularity’ in post-colonial Africa. Full article

Since July 2009, when the popular founder of Boko Haram, Mohammed Yusuf, was extrajudicially killed by the police, the group has become radicalised. Boko Haram started by terrorising the country, particularly the northeastern zone, which extends to Cameroon, Niger, and Lake Chad. Several works on the group, mostly by foreign commentators and scholars, have mainly attributed its rise to political and economic factors. Many of those works have not also recognised the metamorphosis from terrorism to insurgency, wherein the group is now replacing the secular status of Nigeria’s configuration with a monolithic Islamic caliphal rule in the swathes of land that it has captured. Even though the Nigerian government has adopted the factors canvassed by those scholars and also denies the group an ideological anchorage, I argue that Boko Haram’s ideological scaffolding is hinged on ultra-jihadi Salafism. Relying on qualitative sources, I employ a historical and interpretive framework in explicating the origin of Boko Haram and in content analysing President Muhammad Buhari’s 2015 inaugural speech, which denies the group of any ideological leaning on Islam. I then contend that such a denial has made counter-insurgency measures of the government counter-productive, as efforts at meeting political and economic factors are difficult to achieve in the present circumstance. I, therefore, recommend counter-insurgency measures, which include, amongst others, Western education, Islamic de-radicalisation processes, and counter-insurgency narratives, as well as ideas to cut off the recruitment of youth into the group and military engagement, as both short- and long-term strategies. Full article

The question, who is an African? in the context of understanding African identity has biological, historical, cultural, religious, political, racial, linguistic, social, philosophical, and even geographical colourations. Scholars as well as commentators have continued to grapple with it as it has assumed a syncretistic or intersectional characterisation. The same applies to, “what is Africa?” because of the defined Western construct of its geography. This foray of concepts appears to be captured in ‘I am an African’, a treatise that exudes the telos of African past, present and the unwavering hope that the future of Africans and Africa is great in spite of the cynicism and loss of faith that the present seems to have foisted on the minds of many an African. Through a critical analysis, it is argued that African religion has a value that is capable of resolving the contentious identity crisis of an African. Full article