Babatunde Ogunleye-Johnson, Spring 2009

Africans are Notoriously Religious

Religion according to Oxford Advanced learner’s Dictionary is described as the belief in the

existence of a god or gods and the activities that are connected with the worship of them (Hornby 1231).

Religion could also be conceived as an embodiment of strongly held beliefs, values, and attitudes that

someone lives by. It provides interpretation of important life cycles in society and life events including birth,

marriage, and death (circa 4). Religions support social norms, provide meaning, and purpose in life for

human beings without which life would be a mere time wasting experience. Even further, it is expedient to

say that religion help individuals adjust to change as in the case of revelations and prophecy in Christianity,

or superstitions in traditional African religions (circa 5). As Aborampah observes:

“on the cultural level, religious beliefs and traditions like other cultural traits, not only provide a

sense of identity, they also serve as cultural charters that use the medium of the past to express

symbolically, and thus to legitimate the ideals of the present.” (Aborampah 125).

This shows that religion goes a long way in giving meaning to life.

Religion has also been described as the “leading bond of union between the different members of

society, the most potent curb on the immoral and unsocial passions of individuals as well as the most

efficient prop both of inward happiness and of virtuous practice in this world” (Bentham 29). Africa, being

the second most populous continent in the world is home to different kinds of traditional religions as well as

foreign ones like Islam from the east and Christianity from the western world. Religion in Africa permeates

every aspect of daily life and succinctly put, Africans breathe religion. In essence, it suffices to agree with

John Mbiti that, Africans are “notoriously religious” because they allow religion to dominate virtually every

aspect of life including social, political, and economical activities sometimes at the expense of culture.

In Africa, religion is a tool for societal integration and peaceful co-existence. The vast majority of

Africans identify themselves with one of three religious traditions: Christianity, Islam or the indigenous

African traditional religions. However, a few minorities around the southern part of Africa also practice

Judaism and Hinduism (circa 6). Africans place emphasis on religious beliefs as well as ethnic affiliations in

their dealings with fellow citizens. They tend to associate freely with members of the society who practice

Text of a paper submitted for assessment in a writing class at the American University of Nigeria, Yola, Nigeria.
 Babatunde Ogunleye-Johnson, Spring 2009

the same religion as they do. In like manner, social interaction often relies on the existence of common

religious beliefs or background between prospective interacting parties. In fact, according to Robert Garner,

religion, especially Christianity has become “a major facet of civil society” in Africa, as well as in Latin

America (Garner 311). On the contrary, there exists a kind of barrier between citizens of the same country

due to differing religious beliefs and practices. Consequently, social unrest and violence are easily triggered

by the seemingly irreconcilable differences between adherents of different religious beliefs and practices.

This happens mostly when followers of different religions allow their notoriety to hit the climax without

regard to its effects on other members of the society. A case in point is the religious crisis that broke out in

Jos, Nigeria in 2001 where Muslims and Christians engaged in bloody clashes that resulted in wanton

destruction of lives and properties and subsequently, a state of emergency (Komolafe personal interview).

Furthermore, Africans encourage an extensive dilution of political affairs with religious beliefs and

practices. In Africa, religious beliefs are allowed to dominate political activities resulting in a mix of secular

matters with religion. Secular matters, which should be subjected to the ambit of the law or constitution of

the land, are often considered under religious guiding. For instance, the Islamic “Sharia law” is used to

direct the affairs of the state in some African countries. Specifically, some Northern states in Nigeria

(Zamfara, Sokoto, Gombe, Yobe, ) were reported to have implemented the “Sharia law” in the governance

of the affairs of such states in recent years (Udo-Nya personal interview). In consequential, secular matters

are subjected inappropriately to religious judgment, which often times does not augur well for the society

bearing in mind the fact that the society is supposed to be a community for all without religious bias or

sentiments. In addition, public office seekers in most African countries often exploit the sentimental

tendencies inherent in the practice of religion to gain undue advantage over opponents in elections. A good

example of this is the case of the just concluded Student Union Government (SUG) elections where

electorates were convinced to cast their votes based on religious bias rather than on competence and

credibility of candidates. Obviously, this is a demonstration of notoriety by Africans towards the practice of

their religion.

Text of a paper submitted for assessment in a writing class at the American University of Nigeria, Yola, Nigeria.
 Babatunde Ogunleye-Johnson, Spring 2009

Moreover, economic activities are considered incomplete and inconsequential without the presumed

touch of the super-natural. Africans customarily extend the tentacles of their religions to economic and

commercial activities by way of prayers and rituals. They have always believed the presence of the divine in

the affairs of men. It is widely believed that the contribution of the Supreme Being is paramount if success is

to be attained in business and in life. Interestingly, this could be attributed to the reason why Africans

engage in religious rituals such as prayers, offering of sacrifices just to mention a few with the mindset that

such would enhance success in their endeavors. They habitually seek the assistance of the extra terrestrial

with the belief that this would bring about the needed bountiful yield from business and commercial

activities. For instance, business owners often consecrate their wares before offering them for sale.

Likewise, farmers try to invoke such help by taking their inputs to religious clerics for blessings and

consecration before planting. For example, in Obubra community in Cross River State, Nigeria, the new

yam festival is usually marked with a compulsory sacrifice without which there could be poor yield in the

subsequent planting season (Udo-Nya). Even further, students engage in religious rituals like prayer before,

during, and after exams with the belief that this would enhance academic performances. With these

observations of Africans as regards the involvement of religion in economic activities, one can

unequivocally state that notoriety in religious practices is prevalent among Africans.

Africans tend to observe religion rather than culture as a total way of life, and this gives room for the

notorious manner in which they practice such religions. A good example of this is the case of militias found

in some parts of Africa who claim to be fighting for the cause of their religion while committing dastardly

acts. Such fanatics often inflict pain and anguish on innocent people during crisis precipitated by religious

differences. Moreover, despite the exalted level of religious piety in Africa, reality check indicates that

development and considerable progress is still a mirage in most parts of the continent unlike in the Islam-

dominated Arab world or the Christian-dominated western world where developments have been

astronomical in recent decades.

In the light of this, it is has become mandatory that, Africans need enlightenment about the possible

consequences of the overt manner in which they practice religion. A neglect of this may have dire

Text of a paper submitted for assessment in a writing class at the American University of Nigeria, Yola, Nigeria.
 Babatunde Ogunleye-Johnson, Spring 2009

implications for the African continent in the near future. In addition, outbreak of violence from religious

intolerance common among Africans would not augur well for a continent currently overburdened by

poverty, diseases and HIV / AIDS. Having discussed in detail, the veracity of the claim associated to John

Mbiti that Africans are “notoriously religious” it is evident that a large part of the religious practices

synonymous with Africans includes some elements of notoriety which more often than not, brings about

catastrophic results rather than progress and development.

Text of a paper submitted for assessment in a writing class at the American University of Nigeria, Yola, Nigeria.
 Babatunde Ogunleye-Johnson, Spring 2009

Works Cited

Aborampah, Osei-Mensah. “Out of the Same Bowl: Religious Beliefs and Practices in Akan Communities in

Ghana and Jamaica.” Fragments of Bone: Neo-African Religions in a New World. Ed. Bellegarde-Smith,

Patrick. Chicago: University of Illinois Press, 2004.124-140.

Bentham, Jeremy. The Influence of Natural Religion on the Temporal Happiness of Mankind. New York:

Prometheus Books, 2003.

Circa. Religion in Africa. 27 September, 2006.

Garner, Robert C. “Religion as a Source of Social Change in the New South Africa” Journal of Religion in

Africa. 30.3 (Aug. 2000): 310-343. JSTOR. American University of Nigeria Library, Yola, Adamawa

State. 20 April 2009 <http://www.jstor.org/stable/1581495>

Hornby, A.S. “Religion” Oxford Advanced Learner’s Dictionary of Current English. Oxford: Oxford UP,

2006.

Komolafe, Tosin. Personal Interview. 26 April 2009.

Udo-Nya, Efe-fiong. Personal Interview. 26 April 2009.

Text of a paper submitted for assessment in a writing class at the American University of Nigeria, Yola, Nigeria.