A

TERM PAPER

ON

HIS 623: CRISIS OF POST COLONIALITY IN AFRICA

TOPIC: RELIGION AND POLITICS IN NIGERIA SINCE 1999:
IMPLICATION FOR NATIONAL DEVELOPMENT

WRITTEN BY

NSEK, UDUAK OKON

REG. NO: 13/PG/AR/HS/006
DEPARTMENT OF HISTORY AND INTERNATIONAL STUDIES
FACULTY OF ARTS
UNIVERSITY OF UYO

SUBMITTED TO

DR. E. N. OTA
LECTURER IN CHARGE
DEPARTMENT OF HISTORY AND INTERNATIONAL STUDIES
FACULTY OF ARTS
UNIVERSITY OF UYO
MARCH, 2015

ABSTRACT
Nigerians have been observed to be more loyal to religion than politics or
the state. This is manifested in the growing trend of religiousity, the
phenomenal rise in the number of worship centres and influential clergies in
Nigeria today. In this regard, this academic discourse examines religion
and politics as well as its implication for national development from the
inception of democracy in Nigeria. It describes the concepts and identifies
the theoretical framework associated with the exercise. This academic
article approaches the subject by operationalizing through the content
analysis paradigm and submits that two greatest tolls of national
development in Nigeria remain religion and politics. It posits that since the
inception of democracy, the inter-play of religion and politics in Nigeria has
had substantial influence in national development given the measures
outlined in the section. However, this academic discourse identifies some
factors of religion and politics in Nigeria which has impeded national
development. Inspite of these, the paper expresses the optimism that the
introduction of certain norms and values as well as strict adherence by all
and sundry would certainly give propensity for national development.

Keywords: Religion, Politics, Democracy, National Development.

INTRODUCTION
History is replete with how religion and politics have shaped and
heightened the tempo of national development in Nigeria. The significance
of religion to the formation of political parties, political mobilization, political
legitimacy and voting behavior of the people has been previous democratic
experiments of Nigeria. Since the inception of a renewed democratic
regime in 1999, religion has continued to surface in the political sphere of
the country; and the dramatic and dynamic changes religion has taken in
the contemporary global political space has further given much impetus to
the implication for national development in Nigeria.
The need for religious and political stability in Nigeria cannot be over
emphasized. Indeed all segments of the Nigerian society are interested in
the implications for national development given the inter-play of religion and
politics. The Nigerian society is religiously pluralized and this significantly
influences political decisions and policies of the nation. On the other hand,
there are people who hold strong opinion that this relationship should not
be stressed; rather religion and politics should be allowed to operate
separately without one interfering with the other. Those who hold this view
argued essentially from the position that religion mixed with politics has a
propensity to imbibe various vices associated with politics. Also, that
politics may not be properly and dispassionately played if mixed with
religion.
However, scholarly focus has again begun to expatiate on religion
and politics in Nigerias new democracy. Although noteworthy, but it is duly

observed that not enough has been done to this phenomenon in recent
times, most especially on its implication for national development.
Therefore, this academic discourse is conceived to provide an analysis of
the nexus between religion and politics and its implication for national
development within the present democratic era.
A theoretical discourse as well as conceptual issues of religion,
politics, democracy and national development will be presented. Other
relevant issues such as historical background of religion and politics in
Nigeria, factors of religion and politics affecting national development will
receive cursory mention. In conclusion, the paper asserts with optimism
that there is a possibility of effective positive relationship between religion
and politics in a pluralistic, homogenous as well as a heterogeneous
society.

A THEORETICAL DISCOURSE: RELIGION AND POLITICS IN THE

STATE.
Contrary to the assumptions of the modernization and secularization
theorists who suggested the decline or insignificance of religion in the
modern politics of the state (Deutsch, 1953; Almond, 1960; Smith, 1970),
religion has not ceased to occupy a significant position in the political
configuration, and thus, it has resurfaced dramatically and virulently in
recent times. Huntington (1993), consciously observed this trend and
theorized that religion including its cultural composition will be a major drive
of contemporary global politics.

In this regard, Fox and Sandler (2003), suggested that an important area
where religion takes a central stage in the politics of the state is in its ability
to bolster or undermine political legitimacy. Religion can, thus, be a viable
instrument to legitimatize or illegitimatize political regimes.This occurs
mostly in a country where it is legitimate to invoke religion in political
discourses and where there is diversity in the religious population of a
particular country (Fox, 2001).
Given the above, the implication for national development becomes
worrisome since religion represents a significant element of ethnicity and
an important source of identity which informs the basis of group
discrimination and grievances in particular nations. In this circumstance,
there is a possibility of discrimination against minority religious groups by
the majority based upon their dissimilar interest and goals in the society.
Upon perceived discrimination or threat to the survival of a religion,
religious institutions can therefore play important role in mobilization for
both protest and rebellion which is detrimental for national development
(Gurr, 1993).
Furthermore, religion represents a strong social force in the politics of
the state given its capacity for effective political mobilization. Fox and
Sandler (2003) gave six major reasons namely: one, the restriction of
religious activities is often difficult for state regimes; two, religious
organizations often enjoy good patronage in the media; three, religious
organizations have the capability to easily unite differential social groupings
in the society; four, religious organizations have the read-made platform for
political meetings; five, religious organizations are often strong in weak

states and six, religious organizations have strong international links and
enjoy global solidarity.
CONCEPTUAL ISSUES
Most available evidences shown in the literature on religion, politics,
democracy and national development portends the concepts to be
nebulous, hence different meanings in different contexts. However, an
attempt will be made adopting simple and straight forward definitions in the
context of this discourse.
Religion
A French sociologist, Durkheim (2008), defined religion as a unified
system of beliefs and practices relative to sacred things. By sacred things
he meant things that are set apart and forbidden belief and practices
which unite into one single moral community called church, all those who
adhere to them. Sacred things are not, however limited to gods and spirits.
On the contrary, sacred thing can be a rock, wood, house et cetera.
Religious belief, myths, dogmas and legends are the representations that
express the nature of these sacred things and the virtues and powers
which are attributed to them.
Politics
A political scientist, Lasswell (1986), opined that politics is the
practice and theory of influencing other people; who gets what, when and
how. More narrowly, politics refers to achieving and exercising positions of
governance organized control over a human community, particularly a
state. Furthermore, politics is the study or practice of the distribution of

power and resources within a given community as well as the inter

relationship between communities.
Democracy
According to American political scientist, Diamond (1999), democracy
is a system of government which all the people of a state or polity get
involved in making decisions about its affairs, typically by voting to elect
representatives to a parliament or similar assembly. Democracy consists of
four key elements namely: one, a political system for choosing and
replacing the government through free and fair elections; two, the active
participation of the people, as citizens in politics and civic life; three,
protection of the human rights of all citizens; and four, a rule of law in which
the laws and procedures apply equally.
National Development
Ogai (2007), stated that national development is the entire gamut of
change in a nation by which an entire social system, tuned to the diverse
needs and desires of individuals and social groups within that system
moves away from a condition of life widely perceived as unsatisfactory and
toward a situation or condition of life regarded as materially and spiritually
better. In specific terms, national development is viewed in terms of three
core values which are life sustenance, self-esteem and freedom from
servitude. National development expresses gradual manifestation of
positive changes in the political, economic, cultural and social life which
must positively affect citizens of a nation.

A HISTORICAL PERSPECTIVE OF RELIGION AND POLITICS IN

NIGERIA
In the words of Mbiti (1969), modern Nigeria emerged through the
merging of two British colonial territories in 1914. The amalgamation was
an act of colonial convenience. It occurred mainly because British
colonizers desired a contiguous colonial territory stretching from the arid
sahel to Atlantic Coast, and because Northern Nigeria, one of the merging
units was not paying its wages while southern Nigeria, generated revenue
in excess of its administrative expenses. It made practical administrative
sense to have one coherent British Colony rather than two. It also made
sense to merge a revenue-challenged colonial territory with a prosperous
colonial neighbor, so the latter can subsidize the former.
The amalgamation has often been viewed by Nigerians as the
foundation of the rancorous relationship between the two regions of
Nigeria. Northern Nigeria, now broken into several states and three
geopolitical blocs, is largely Muslim. The south, an ethnically diverse region
with many states and three geopolitical units is largely Christian. The major
socio-political influences are western and traditional African. These
differences have been a source of political disagreements and suspicions
between the two regions since colonial times.
Paden (2008) also commented that, this scenario is worsened as
each of the two regions contains ethnic and religious minorities who harbor
grievances against ethnic and religious majorities they see as hegemonic
oppressors. Given the religious composition of 50% Muslim, 40% Christian

and 10% indigenous beliefs, the intensity of religious identity in Nigeria is

regarded as one of the highest in the world. Relations between Muslims
and Christians exhibit tensions intermittently. The relationship of religion
and politics remain extraordinarily complex, with the country divided
regionally, ethnically and religiously. Religion is often intertwined with
regional and federal state issues. Consequently, between 1947 and 1959,
Nigerian

Nationalist

leaders

from

different

regional

and

religious

communities came together in a series of conferences and parliaments to

negotiate the transition to self-rule and map out a common future. These
interactions ended in a fiasco as a Northern Muslim nationalist leader
declared Nigeria the mistake of 1914 while a prominent Southern Nigerian
Christian nationalist figure called Nigeria a mere geographic expression.
In addition, the desperate advancement of religious solutions to socioeconomic and political problems has deepend social fissures and spawned
extremist and violent insurgencies such as the ongoing Boko Haram
Islamist terrorist campaign which has killed Christians and Muslims alike
(Maduagwu, 2009).
Regrettably, Uzoma (2004) observed that Christian ethnic groups in
Southern Nigeria have been drawn into these religious conflicts, with their
members in Northern Nigerian cities frequently targeted by Muslim mobs.
Muslim Northern Nigerians have sometimes been targeted in revenge
killings in Southern Nigeria. Subsequently, religion became a major topic of
national political debates, with each religious community pushing
increasingly adversarial agendas. In this charged environment where
religions functions as the primary idiom of political identity, conflicts over
resources and political offices have taken on a religious coloration, with

Muslims pitted against Christians. In view of this, National inter faith

dialogue takes place between the establishment of national religious
organisations; the Christian Association of Nigeria (CAN) and the Nigerian
Supreme Council of Islamic Affairs (NSCIA) which consists of twenty-five
Muslim and twenty-five Christian leaders, was revived in 2007, partly
through the influence of the new Sultan who serves as co-chair along with
the president of CAN (Chukwulozie, 2008).
The return of democracy in 1999 witnessed the victory of a southern
Christian general who won the presidency with support from Northern
Muslim politicians. Since then, the Peoples Democratic Party (PDP) has
maintained national control, with the All Nigeria Peoples Party (ANPP)
being the principal opposition. Subsequently, the ANPP formed a coalition
with other political parties to emerge as All Progressive Congress (APC). In
recent times, religion has been a topic of discussion on the lips of
politicians. Nwanegbo (2009) observed that, as the All Progressive
Congress and the Peoples Democracy Party (PDP) continue their
desperate media war ahead of 2015 elections, the interplay of religion and
politics continues as both political parties trade accusations. The APC has
consistently been accused of having a Muslim bias and considered as the
Nigerian equivalent of Egypts Muslim Brotherhood. Meanwhile, APC
Chieftains have also described the Christian Association of Nigeria (CAN)
as a wing of the Peoples Democratic Party (PDP).
Obviously, as events unfold, if significant positive orientation is not imparted
on the citizens and by extension, the society, the interplay of religion and
politics will have some untoward implications for national development.

RELIGION

AND

POLITICS

IN

NIGERIA

SINCE

1999:

IMPLICATION FOR NATIONAL DEVELOPMENT

The significance of religion and politics in national development
cannot be overemphasized. Thorough examinations of these two
phenomena have revealed that they are interrelated and are both
necessary agents of change in the political, economic and social
circumstances of a nation. The role of religion and politics is limited by the
individuals orientation and by extension, the nature of the society. This
means that religion and politics could have either positive or negative
implications for national development. However, in Nigeria, the interaction
of religion and politics has had negative implications for national
development

when

viewed

from

political,

economic

and

social

perspectives.
No doubt, the interaction of religion and politics has seriously
overheated the Nigerian polity. One can even argue that Nigeria is
threatened with disintegration. Amucheazi (2008), commented that two
dominant religions in Nigeria (Christianity and Islam) tries to control or
shape activities of government considering the tenets of her religion. The
question now becomes is he a Christian or Muslim president, minister,
governor or even a local government chairman? The consequent abuse of
human rights such as freedom of religion, speech, life association and
movement are no longer observed. The interaction of religion and politics
has caused so much enmity and conflict to the extent that national
development is elusive because citizens have been internally displaced.
Agi (1975), summed it up and argued that Southern (Christians) no longer

settle in Northern (Muslim) Nigeria for fear of loss of lives and properties
and vice versa.
Politics and religion have promoted structures of domination whereby the
educated religious and political elites (class) prey upon the masses and
use them as satellite to achieve their socio-political and economic
objectives. This is done through orientation or indoctrination using the
citizens on the already conceived stereotypes against their political and
religious opponents. Right from the formation of political parties to
campaign processes and voting patterns, all tend towards religious
affiliations and tribalism. Consequently, the interaction of religion and
politics in Nigeria portends negative implications for national development.
From the economic perspective, the interactions of religion and
politics have bastardized economic development. The importance of
economic development and its implications for national development
cannot be overemphasized. However, Amucheazi (2008), stated that since
1960 till date, so many people have lost their lives, properties worth billions
destroyed, trade stifled and banks closed down in Nigeria. The interaction
of religion and politics has retarded economic progress, hampered
economic activities and consequently bred starvation, poverty and
unemployment. In corroboration, Nwanegbo (2009), opined that the
interaction of religion and politics in Nigeria has disrupted trading and
commercial activities. It has claimed the lives of able bodied men and
women who would have engaged in productive ventures, and contributed
to national development.

From the social perspective, the interaction of religion and politics has
brought negative implications for national development. The peace, unity
and stability of the nation are continuously being threatened. Mutual and
persistent suspicions engulf the two dominant religions (Christianity and
Islam). Apart from the insecurity faced by Southerners living in the Northern
part of Nigeria and vice versa, varying problems ranging from problems of
job recruitment of non-indigenes are persistent. In addition, the possibility
of mixed marriages or inter-marriages has been hindered. A Hausa man
from the North who is a Christian cannot possibly marry a lady from the
East or South due to stereotype notion of all Hausa men being Muslim
despite the nationality. Regrettably, Amuchaezi (2008), observed that social
infrastructure such as road construction, school project, electricity and
water projects, maternity homes or health centres and other projects were
either frustrated by the interaction of religion and politics or sited in wrong
places where people have been displaced by conflict or utilities near zero.
Recreation centres or tourist venues located in Northern Nigeria are now
closed down due to unrest caused by the interaction of religion and politics.
In Plateau State, Jos is the major tourist attraction but the town remains
desolate either because people have been displaced or tourist safety is not
ensured. This pernicious situations further breed enmity and hatred as well
as frustration and deprivation, among adherents of the two dominant
religion- Christian and Islam; consequently, negative implications for
national development.

THE WAY FORWARD

The interaction of religion and politics is limited by the orientation of
the individual and by extension, the nature of the society. This suggests
that religion and politics could relate effectively to bring about positive
implications for national development. This is particularly so given the fact
that religion in its present form represents a viable societal structure that is
not given due recognition in the Nigerian constitution. This gives people the
opportunity to easily twist it for personal interest which in several cases
leads to severe violence. There is therefore the need for an adequate and
succinct definition of the role of religion in the state and politics of the
country. Religious leaders need to be constitutionally accorded due respect
and assigned official responsibilities in order to give them a sense of
belonging in Nigeria. It is when these clergies begin to have a
consciousness of being state leaders and not outcast in the society that
they would be able to sincerely work for the interest of the nation. They
would be able to control their followers and caution them against acts of
violence. Religious leaders should establish and sustain new religious
education which would generate a culture and orientation of multireligiousity for the youth as well as corresponding programmes of reorientation for the adult population. Religious leaders and politicians should
keep their sermons and campaigns within the realm of moderation and
modesty. They will also have a sense of pride and become less dependent
and attached to each other in negativity. In this light, religion and politics
can be harnessed to promote peace which is instrumental to positive
implications for national development.

CONCLUDING REMARKS
The task of the Historian, according to Elton (1968):
is not a question of finding an
answer to the future of the world. All
he can do is tell them the past in
such a way that they can think about
the past, present and future.

This is precisely what this academic discourse has tried to do. The
interaction of religion and politics has a long history. Religion and politics
would interact to bring positive implications for national development given
proper orientation to the citizens and the society at large. However, in
Nigeria, the seeming passion and love for religion and politics shown by
religious leaders and politicians have brought negative implications for
national development because neither do adherents of religious faith
recognize the right of citizens to freedom of religion nor do politicians
recognize the right to association. No citizen should be coerced to practice
a religion or belong to any association. Further, no religion should be
adopted as State religion. Politicians, in their quest to acquire power should
refrain from using religion as a tool of oppression, disunity and war. In view
of this, religion and politics can have positive implications for national
development when Christian / Muslim beliefs, teaching and dogmas are
reviewed to accommodate Nigerias development objectives through a
sovereign National Religious Conference with emphasis on nationality,
purity, morality, love and honesty as the basis of peaceful co-existence.

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