GOD DON’T LOVE AFRICA
AND AFRICANS!
I hate to break it to
you, my fellow Africans—continental and diasporic—the world over. I am now convinced beyond all doubt that God
has no place in His\Her\Its heart for that segment of humanity called black
and, especially, its sub-segment that is resident in the continent of
Africa. I make the case for this claim
in what follows.
But, first, a
clarification. When I speak of God in
this discussion, I refer solely to the supreme being of the two alien religious
traditions that now dominate Africa and have so contorted Africans and warped
our sensibilities that the two religions now constitute the origin and limits
of what most Africans consider their world, its processes, their morality,
their understanding of their world and how they think they ought to be in
it. This is the God to whom they
sacrifice themselves and all that pertain to them, their spaces, their ways
through life, and what happens to them after their death.
It is in their
unceasing devotion to this God in expectation of significant improvements in
their lives here and now that we find the best evidence that, if God exists,
God must be playing the cruelest joke on pious, devout, God-intoxicated
Africans.
I chose my words
carefully. Yes, Africans are
God-intoxicated. Want evidence? Where do I even begin?
Let’s take Africa’s
rulers, for one instance. For, as it is
said, the fish rots from the head. I
once listened on the radio to the late Ghanaian president, an eminent professor
of law no less before he acceded to the presidency, proudly affirm, in response
to complaints by some of his citizens that he had turned the presidential
palace into a prayer camp something along the following lines: Yes, it is true. If I had my way, I would turn all of Ghana
into a prayer camp. Why is it important
that he was an academic before he became president? Either he did not understand the significance
of the secular nature of Ghanaian state, constitutionally speaking, or he did
not take it seriously. For had he taken
it seriously, some respect for his nonbelieving citizens would have inclined
him not to share with the world such private desires.
Ultimately, he joined
the lineage of African heads of state who have made themselves disciples, yes,
disciples, of a Nigerian evangelist.
Their discipleship was demonstrated, in part, by their going to spend
nights at his church. The list includes
Frederick Chiluba, Bingu wa Mutharika, and the latter’s successor, Joyce Banda,
late last year.
To show his godliness
and piety, the Nigerian President, Goodluck Jonathan, went to debase his
office—he is at perfect liberty to abase himself, in his person—by kneeling in
full view of the world before another Nigerian man of God, again with
absolutely no thought for what that would mean for his nonbelieving citizens in
the context of a country whose constitution proclaims its secularism. In this case, too, the president is an
ex-academic, a fishery biologist, no less.
When the government of
Jaafar el-Nimeiri in the old Sudan felt its grip on power waning as a result of
popular protest, it quickly discovered how lucrative state-sponsored Muslim
piety was and proceeded to impose Sharia law on the people of the country. And Omer el-Beshir could not find it in him
to let up a bit on his religious intoxication to make the separation of South
Sudan more onerous.
Meanwhile, in Nigeria,
since 1977 when the northern segment of the ruling class decided to force
Sharia into the Nigerian Constitution, that part of the country has not known
peace for any length of time. It got
worse when a state governor from the region, who stands accused of marrying
underage girls into his harem, thought he needed to impress God; he made the
Sharia the law of his state, in clear contravention of elements of the Nigerian
constitution. He quickly set about
burnishing his credentials for paradise by having a few limbs hacked off a
handful of unfortunate citizens trapped in his state. Others in the region quickly followed suit. As is usually the case in such situations,
new guardians of the faith have emerged who insist that the state-inflected
piety is not deep or genuine enough.
They have been busy killing, maiming, and rendering hundreds of
thousands of innocent Nigerians refugees in their own country.
Ordinary people, too,
are not left out of this intoxication spree.
If the constraints of office do not allow our inebriated leaders to go
the whole hog, the rot that they embody festers in the extreme in their
constituents. So God-intoxicated are
some African parents that they are willing to starve their own children to
death on account of ridding them of their witchery powers. There was the case of Nigerian parents who
drove a nail into their own child’s skull because their church had picked out
the poor child as a witch. So widespread
is the scourge of visiting unspeakable violence on children that there are now
non-governmental outfits in Nigeria and Ghana dedicated to the cause of taking
children in that would otherwise have been eliminated or severely abused by
their parents and guardians because the Holy Spirit had outed them as witches
or some other malevolent spirits. Our
intellectuals, among other duties that they perform, go on interminably about
the intrinsic religiosity of the African, how religion pervades the very air
that we breathe in every nook and cranny of the continent. I doubt that any continent comes anywhere
close to Africa in the multitudes of spirits that inhabit it and the
preponderance of them are evil! God must
have released all of the legion of the fallen spirits from heaven on condition
that they all relocate to Africa and other places mostly populated by black
folk.
This intoxication
extends to Islamic ruling parties in countries that have recently overthrown
dictatorships. Such parties mistake
electoral victories, however slim, for mandates to impose what they are
convinced is God’s word on their long-suffering peoples, whether the latter
were open to this course or not.
Imposing God’s word meant rolling back, in God’s name, the gains that
had been made by women in such countries where women’s right to equality with
men is concerned. This has meant
widespread sexual harassment for women in the countries concerned, suppression
of heterodox views and, on occasion, violence against those who are held to
have crossed God’s lines in their behaviour or their thought.
In other countries,
God-intoxicated rulers enact laws criminalizing homosexuality. They thereby ensure an open season on the
most vulnerable sections of their citizenry and make it impossible for their
homosexual compatriots to have any reasonable expectations of equal citizenship
in the lands of their births. In those
situations, the law-makers and the religious leaders drink the same strong
stuff for shared chalice that makes them absolutely incapable of common
consideration for the sheer humanity of those they are so quick to demonize,
regardless of what they think of the behaviour of their fellow citizens.
No cause will be served
by my multiplying instances of God intoxication all across Africa. I hope that the preceding sections show the
reach of the scourge.
God is not supposed to
be moved by good works. At least, so say
the protestant Christian denominations.
The Catholic Church and Islam may appear to suggest that good works
might augment one’s eligibility for entry into paradise. But not even they say that our piety and
demonstrations of our commitment to God while we are on earth alone will
do. In all, to think of all our
activities in God’s name as capable of impressing and enhancing our standing
with God is, if I am not mistaken, adjudged blasphemous. To think that they do is to hint at God
taking bribes to bestow rewards on us mortals.
Even I know enough of
God-talk not to assume that Africans stand to gain any favours because of our
God intoxication. Yet, even granting
this, one must be astonished at the distance between Africans’ prostrate
position in the world and Africans’ much-vaunted love of God. In other words, however one looks at it, the
showers of blessing that are supposed to attend the lives of those who worship
God are nowhere in evidence in Africa.
Worse still, the sheer beneficence that is supposed to attend the earthly
being of God’s children is not a feature of the African world. Not even the sheer having of life and
sustaining it show any hint of divine munificence: Africans routinely have the
shortest life expectancies on planet earth!
I am suggesting that it is not even given to Africans to hang around
long on God’s earth. Our babies die in
their infancy. Our adolescents die in
large numbers before full adulthood. Our
adults move on in what would be middle age in better-circumstanced
societies. Few Africans ever enjoy the
privileges of old age spent in relative comfort. Certainly, some might see all this as
instances of God showing love by calling us early to heavenly bliss. I beg to differ.
I cannot hold God
responsible for our predicament. I have
no interest in turning this into a discussion of the perennial issues of
theodicy. All I am saying is that one
cannot look at Africa and say with honesty and candor that human life there
manifests anything that resembles love for the creatures that inhabit that
space. This is why I came to the
conclusion, sadly but firmly, that God cannot be said to love Africans. This judgment is without prejudice to God’s
relationship with other segments of humanity.
I speak only from my exploration of and familiarity with the African
situation.
Here are a few other
dimensions to support my case. It is now
common place to talk about the global dimensions of slavery. Slavery is widely distributed across the
globe and we can only talk about different adaptations of the practice. This is increasingly becoming the accepted
wisdom on the phenomenon. I beg to
differ. The European Slave Trade,
otherwise known as the Trans-Atlantic slave trade and the slavery that it
spawned in the New World, specifically in the United States, has no peer in
human history: it was racialised and its victims were turned into chattel,
things, with no more quality attached to them than the farm implements
and animals that they were lumped with in the accounts of their owners.
I start with slavery
and the Euro-American slave trade because it inaugurated the place of Africa and
Africans in the global imaginary that continues to structure the world’s view
of Africa, Africans, and African phenomena.
At the heart of it is the fundamental denial of the humanity of the
African. Given the global distribution
of slavery and slave trade, how did Africans become the victims of a sui
generis one the impact of which continues to burden Africans with a need always
to push back against the denial of our common membership of the human community
along with everyone else? What kind of
love, God’s or any other, selected us for this unprecedented type of slavery? Everyone else suffered the ravages of some
kind of slavery or the other; only we got saddled with the burden of chattel
slavery. This demands attention, if not
explanation.
When Christianity came
back to Africa in the nineteenth century, especially in West Africa, it was
with a promise to help Africans become whole again after the ravages of the
European slave trade. Helping Africans
to become whole was seen as a way to expiate Christianity’s guilt in having
helped to construct the slavery house of horror. This period did not last long and the
Africans who had thought that Christianity would be their vehicle to ensuring a
better future for their continent spent the rest of that fateful century
battling new colonial and Christian overlords who were determined to hold
Africa down and back. The progress that
could have been made through freewheeling theological discourse—after all,
God’s mind is not simple to know—was stymied.
Is it any accident that our contemporary Christianity does not evince
the robust theological debates, discourses, and controversies that enable
Christianity to remain dynamic and, most important of all, acutely aware of the
insufficiency of the tools with which we mortals, perforce, seek to know and
disseminate God’s word?
Unfortunately, in
today’s Africa, our high priests have turned blasphemy into liturgy and they
now lay claim to powers that are beyond the ken of ordinary humanity: the
gift of infallibility. And
infallible they must be when they insist that they know what God wants and who
will or will not be saved on the Day of Judgment. It does not much matter whether they are
Christians or Muslims. A Nigerian
Cardinal is so sure that God speaks through him, but not his Pope, when he
commends the Nigerian government for criminalizing homosexuality. It does not occur to His Eminence to share
the humility of the Pope, the only member of the Catholic Church vested with the
gift of infallibility and then only with respect to certain matters of
doctrine, not on who deserves to be called ‘sinner’ and therefore unworthy of
God’s grace. Intoxication will do that
to you.
The case of the African
branch of the worldwide Anglican Communion is much worse. It would have been funny were it not so
tragic. It would be presumptuous of me
to suggest that the prelates of the Anglican Communion in Africa do not know
the history of their doctrine or that of the faith tradition and its institutional
form—the Church—of which theirs is a mere denomination. That they routinely ignore this history and
its doctrinal vortex is bad enough. That
they would turn their office into infallible commissions and invest their
pronouncements with what often sounds like God’s own must make us wonder how
they could continue to claim fidelity to their calling or their faith or even
to the author of their faith: the Christ.
To begin with, there is
only one historical reason that we have more than one church today in the
world: controversy and divergence over the meaning of God’s word and who ought
to have magisterial control over its meaning and its dissemination. There was this monk named Martin Luther who
insisted that the orthodoxy into which he had been socialized and the rightness
of which he was sworn to in his ministry was untenable. The Reformation ended the unicity of the
Church in the Western section of Christendom.
I refrain from commenting on the ever fractious history of Christianity
from its very inception. There is a
reason why non-Catholics belong to a huge pool of denominations called
‘Protestants’. What bears emphasis is
that the cleavages in the Church have always turned on contestations over the
meaning of the word of God.
The case of
non-Anglican churches in Africa—Methodists, Presbyterians, Baptists,
etc.—within the protestant fold is a bit more tragic. Their origins lie in specific reactions to
orthodoxies. As usual, their African
editions either do not know this or cannot be bothered to take their genealogies
seriously. We know that if the Roman
pope would just have allowed the English monarch to do as he wished with his
women, there would not have been a Church of England to start with. But even as the closest to the Roman Catholics
among protestant denominations, the Anglican Church has not lacked fundamental
contestations over the meaning of the word of God. These contestations are particularly poignant
for their impact on our experience as black or African peoples in the last half
a millennium since we have been imbricated in the web of post-Reformation
Christianity.
For almost 400 years,
the Church—Catholic and Protestant—provided theological justification for the
traffic in Africans that later wisdom has called a crime against humanity. Their parsons not only blessed the slave
ships; they served as unrepentant chaplains on the ships and on the
plantations. They worked assiduously to
steel the slaves in quietism and obedience to evil concocted and practiced by
their owners to the eternal shame of those priests and their lineages. Just as it was hypocritical then for those
vicars to preach the equality of all humans before God as God’s children while,
simultaneously, actively cooperating in the subversion of the humanity of some
of God’s children, so it is now for our cardinals and primates who are actively
conniving at the subjugation and brutalization of another group of God’s
children in our own day. And just as
Methodists, Lutherans, Baptists, Presbyterians, in our day, have had to
distance themselves from and apologise for the theological expostulations of
their forebears now exposed for what they are—special pleading on behalf of
power—so do I envisage future descendants of our present-day vicars-to-power
disowning the wisdom of their parents that seems so obvious today.
I do not expect
God-intoxicated prelates, alfas, and imams, to realize how arrogant their
pronouncements are and how their inebriation makes them unaware of how
ungodlike their behavior is. Worse
still, African protestants are too God-intoxicated to recall that the
phenomenon of African-instituted churches was precisely the result of Africans
refusing to concede that there is only one way to be ‘Church’ and that when all
is said and done, each one of us, as believers, is struggling to make sense of
the word of God and that any human being arrogating to him or herself the
ultimate capacity to decipher God’s word in the flesh is the chief of fools and
blasphemers.
Again, there is no
surprise there: inebriation makes a fool of the wisest among us while it
lasts. The Anglican Communion in Nigeria
may wish to reacquaint itself with the wisdom of Henry Venn, Ajayi Crowther,
and James Johnson. As things stand at
the moment, they seem to be more in the cast of those who drummed Crowther out
of office for his reluctance to play God when it came to the sinner status of
his African converts.
May I remind our
Churchmen that the lack of the gift of humility led the Church to sanctify
slavery and, later, Apartheid in South Africa.
I have no doubt that when the intoxication shall have passed—remember,
the Church back then, too, was high on God, claiming to be doing God’s bidding
in blessing slave ships and concocting theological justifications for slavery
and oppression—future inheritors of the faith would be busy apologizing for the
moral bankruptcy of their forebears. In
the same way, the Church in Africa today will, in future, be held in the same
contempt that we now bestow on the previous Churches that connived at the
subjugation of common humanity in their respective domains. History is yet to provide us with an example
of the exaltation of those who helped in the cause of the degradation of our
humanity.
In sum, I am arguing
that it is an index of the absence of love that I am talking about that none,
repeat none, of the progressive life-affirming tendencies of Islam and
Christianity of the last century found its way to Africa. All the while that Latin America was
inventing Liberation Theology and turning the Church into the scourge of
oppressive regimes in much of South and Central America, the African Church—Catholic
and Protestant—remained firmly ensconced in the corridors of secular
power. Our Imams are no different. Pseudo-orthodoxies reigned and still do. Caliphate Islam allied to Palace Christianity
ensure that in the post-independence period, the two world religions have
educated Africans to abjection, ministered to the powers that be, and abetted
unspeakable evils all across the continent.
How could a people who
are beneficiaries of God’s love be cast in theological deserts with no oasis of
liberation in the vicinity? What they
got instead are snake-oil salesmen and women who are peddling salvation bottled
in mindless drivel, stacked on bookshelves, and oozing from their pulpits and
minarets. How badly have we transgressed
to deserve this earthly damnation?
Our continent is now
hostage to intellectuals for whom the life of the mind is a sin. Talk of God-intoxication! They have surrendered all to God. Unfortunately, only people who are
God-intoxicated would think that submission to God means vacation of that which
theists of all stripes insist is God’s peculiar gift to us among all of God’s
creation: the gift of Reason. Our scientists
seem to have given up on discovering the underlying principles of all that
exists in ways parallel to how our religious leaders have abandoned theology,
the science of deciphering the Reason of God!
We are training generations of Africans who will not merely stagnate in
comparison with the rest of humankind but are actually regressing by leaps and
bounds.
Where’s the love that
our belonging to God promises? Where
shall we get a break? When shall we get
a break? Who shall give us a break? Maybe if we would break free from our
addiction to God, we might begin to mimic the lives of those marked by God’s
love: good lives led in decent environments, with great hope for the future,
love for all of God’s creation, and respect for their being in their
singularity and complexity. That, I
submit, will be the best demonstration of love, God’s or whoever else’s.
Published in http://pambazuka.org/en/category/comment/90438