Elimination of Religion in the Politics of Sub-Saharan Africa - Essay Example

ARE RELIGIOUS CONFLICTS SET TO INCREASE ACROSS SUB-SAHARAN AFRICA? By of the of the of the School State January 9, 2013 With the growth of Islam and Christianity in Sub-Saharan Africa, issues of inter-faith conflicts have become increasingly explosive. Various inter-faith issues have become of concern, and if measures are not taken to curb the growing tension between Christianity and Islam in Sub-Saharan Africa, there will continue to be tension between the two faiths. Over the last decade, large-scale violence has regularly occurred in Nigeria. In recent years, attacks have become more widespread and frequent. In 2010, there were major attacks that were perpetrated using lethal methods. The fights took a total of four days in January, killing 500 people and displacing 18,000 (Kwaja, 2011, p.1). The attacks continued throughout the year leading to more killings. In January 2011, there were daily attacks in Nigeria; over 200 people lost their lives, while about 100 went missing (Kwaja, 2011, p.1). Majority of the victims were abducted or executed by Christian or Muslim youth gangs at spontaneous taxi or bus stations and roadside checkpoints, and their bodies later found buried in shallow graves. On January 20th 2012 in Kano, Nigeria`s second largest city, there was a series of bombings and gun battles that were caused by religious conflicts. The attacks were perpetrated by members of a militant group known as Boko Haram, which had opted to carry out a terror campaign, in order to have the Sharia rule established in Nigeria. In the attacks, 165 people lost their lives (allAfrica, 2013). The attacks in Nigeria have called for urgent efforts to find a solution to curb the tension (OCP, 2012). Efforts by the Nigerian government to curb the conflicts have been ineffective. According to Kwaja, “At least 16 public commissions have been launched to examine the conflict and identify solutions, and many other studies have been conducted by independent groups” (2011, p.2). However, despite the fact that numerous findings have been found, the Nigerian government fails to act on the issue. This is because there have been no persecutions of perpetrators and organizers of these crimes, and recommendations on how to end the violence have always been disregarded. Nigeria is not the only country that faces these inter-faith conflicts, although it is the Sub-Saharan nation worst affected by religious enmity. Egypt has experienced a number of attacks in churches over the past years; the violence between Muslims and Orthodox Christians has led to protests against attacks that claimed over twenty four lives in October 2011 (OCP, 2012). Sectarian violence between the minority Coptic community and Egyptian Muslims in Egypt escalated after the recent removal of President Hosni Mubarak (Berkley Center, 2013). Muslims form the largest portion of the population in Egypt, while Coptic Christians are the smallest group. As a result of restrictive and discriminatory Egyptian government policies, abusive security forces and local police practices, and radical Islamic groups all over Egypt, Coptic Christians are continually executed. Presently, Coptic Christians face a lot of discrimination from the Egyptian government, which restrains their freedom of worship. Difficult restrictions are placed in the construction and repair of churches in Egypt, while religiously discriminatory laws are applied in conversion, family law, and education. In fact, Coptic Christians are restricted from positions in educational, military, and senior government levels. In recent years, oppressive jizya tax has been imposed on thousands of Coptic Christians living in Upper Egypt, consequently leading to intensified terrorist violence (Religioustolerance.org, n.d. ). This has led to an overall increase in religious conflicts in Egypt. Ivory Coast is no difference as it is experiencing a split on religion, after the insurgency. After its independence, Ivory Coast enjoyed religious harmony. This however ended after a coup in 1999 and an armed rebellion in 2002. The armed rebellion in 2002 led to thousands of deaths; it was caused by northern Muslims who were discontented with the politics in Ivory Coast (BBC, 2012). In recent years, political struggles in Cote d’ Ivore have turned into religious conflicts. In 2011, when President Laurent Gbagbo, a Catholic, lost the elections to Alassane Ouattara, a Muslim, religious violence escalated in Ivory Coast (CNA, n.d.). Supporters of Laurent Gbagbo showed their discontent by burning down mosques. Reasons for the conflict emanated from the fact that a Muslim had won the elections. The violence was condemned by catholic bishops and religious leaders, who urged that the political struggle in Ivory Coast should not be turned into a religious conflict. Kenya is also experiencing the same inter-faith conflicts. The predominant religion in Kenya is Christianity. However, Islam followers are many as their population has been increasing throughout the years. The main cause of conflicts between Muslims and Christians in Kenya has been the power and structure of Kadhi courts, as outlined in the Kenyan constitution. Conflicts escalated during the drafting of the current Kenyan constitution, as Muslims and Christians differed on whether the powers and structure of the Kadhis should be retained or removed from the Kenyan constitution (Wajibu, n.d.). In 2012, there were numerous attacks in Churches and Mosques, perpetrated by the Al shabaad militia and their Christian counterparts. In 2012, the Al shabaab group attempted to portray Kenya’s incursion into Somalia as an attack on Islam, by conducting numerous attacks in various regions such as Nairobi and Garissa (OCP, 2012). In reaction to the attacks, Christian and Muslim religious leaders in Kenya promised to stay watchful of such events (Standard Digital, 2012). The leaders recognise religious conflicts as global threats to human existence and civilisation. They urged for harmony between Muslims and Christians. However, the violence between Muslims in Kenya has not ended. This can be seen from bomb attacks by Muslim activists that continue to target churches in Kenya. In fact, the churches in Kenya operate in fear, and security checks are regularly performed on individuals before entry into various places of worship. Over the years, Tanzania has enjoyed a high degree of religious harmony. This is due to the fact that it is a secular nation, and freedom of religion is guaranteed. However, tension has occasionally run high from time to time. Serious riots between Muslims and Christians in Tanzania began in 1993 (Makulilo, 2010, p.4). In 2003, there were numerous anti-terrorist attacks in Tanzania that have continued to this day. In response to escalating conflicts, the Muslim Council of Tanzania (Bakwata), requested the government of Tanzania to establish a special commission that comprised of religious leaders, to review the increasing religious animosity in the country. The religious conflicts in Tanzania can be attributed to lack of ethnic politics. This is because socialism has been practised in the nation for many years. In recent years, religion has characterised all politics in Tanzania. A good example is the case of the 2005 general election, where Chama Cha Mapinduzi, which was the ruling party, promised Muslims in Tanzania to introduce kadhi courts and sharia laws in the nation, once elected (Makulilo, 2010, p.9). As a result of this, the party won the elections after gathering votes from majority of the Muslims. However, the kadhi courts and sharia laws have not been established, and all Muslims are not contented with this fact. Tanzania has for a long time held the tradition of alternating presidents based on religious grounds. Principal political parties are also grouped according to religion. As a result of this, the Tanzanian people have been divided along religious lines. Tolerance between Muslims and Christians has been affected by Muslim Public lectures that tend to insinuate that Islam is the true religion. There have also been cases of Muslim leaders preaching Islam using the Christian bible, and scorning Christianity as they preach; this has led to escalating religious conflicts in Tanzania in recent years (Makulilo, 2010, p.10). Even with all the attacks taking place in Sub-Saharan Africa, the Christians have not sat back. Christian leaders in Nigeria requested their congregation to exercise restraint, after the Christmas 2011 attacks. Statistics show that Africa is headed for a conflagration of mammoth proportion; but measure can be taken by National and religious leaders by spearheading the harmony of the two faiths (OCP, 2012). According to a study by Pew Research Center Forum on Religion & Public Life, the population of Muslims in Nigeria is predicted to increase over 50% in the coming 20 years (OCP, 2012). If Nigeria continues with the same trend, it will be the Sub-Saharan nation worst hit by religious war. The Christians, Muslims, and traditional African communities in most of Sub-Saharan Africa are often tense. In Nigeria, the northern part is full of Muslims, and they have made efforts to impose sharia`s laws in the area. This has led to protests by the Christian group (Juergensmeyer, 2008). In Kenya and Tanzania, the Muslims have joined the Jihadi cause after the 1998 US embassy bombing in Nairobi, Kenya, and the bombing of the tourist hotel in Mombasa, Kenya. The population of Ghana comprises of people practicing African traditional religion, Islam, Christianity, and other smaller sects. The nation is however dominated by Christians, Muslims, and traditional religions, with Christianity and Islam covering the biggest portion of the population. Christians form the largest population, while Muslims are the second largest population. Inter-religious tensions and violence in Ghana began in the early twentieth century. Different Muslim groups in Ghana have in the past engaged in violent confrontations. The main groups included mainstream Muslim groups and the Ahmadis. Religion has been used by politicians to achieve their political ends. In 1994 in Ghana, there was an inter-faith crash between the Dagombas, Gonjas, and Nanumbas, who largely comprised of Muslims, and konkombas, who comprised of Christians. This conflict led to a massive loss of property and lives. There is a clear indication that conflict between Muslims and Christians will give a religious colouring, and the two faiths will turn against each other (Hock, 2004). In 2001, there was a change in government in Ghana, which led to a sympathetic view of Christians by Muslims (Network for Inter Faith Concerns, 2013).There have been attempts by Muslims in Ghana to ban broadcast of gospel music over national television and radio. Leading political parties in Ghana have been vying for votes on the basis of religion. This has contributed in increasing the gap and rivalry between Christians and Muslims, opening up religious conflicts. The conflict between the two major faiths in Africa might never end. This is because they are in a tug of war to determine which faith is better than the other. They also have different beliefs and ways of worship; as Christians believe in God, and Muslims belief in Allah. Nevertheless, these two faiths have a conflicting side when it comes to morals, faith, and beliefs, and this is the reason for their constant wrangles. Regardless of this inter-faith conflict between the Muslims and Christians, there are several measures taken to curb this crisis. The Christian council, the National Catholic Secretariat, the Ghana Pentecostal Council, the Council of Independent Churches, and the Ghana Muslim Representative have come together to stop these conflicts, and stop the blood-shed between Muslims and Christians (Honk, 2004). In Tanzania, a Christian-Muslim commission for peace, development, and conflict resolution was formed in 1999 to stop such conflicts. There is need for affected nations of Sub-Saharan Africa to accept and practice freedom of religion, without engaging in religious conflicts. Freedom to practice the religion that one is born in or one that he/she wishes to practice, is crucial in maintaining peace between Christians and Muslims, who form the largest religions in Africa. Penalties and oppression such as that experienced by Coptic Christians in Egypt should be discouraged, and citizens whether Muslim or Christian should be left to make their own religious decisions. Tests for public office are not supposed to consider religion. Religions need the support of other societal institutions in order to flourish. Legal barriers among Mosques, Churches, Synagogues, and other institutions only cultivate religious differences, despite the fact that they are communal in nature. The law in all nations of Sub-Saharan Africa should protect all citizens belonging to minority groups. In Egypt for example, the government should protect Coptic Christians, who form the group that in mostly discriminated against. In addition to this, democracies in Sub-Saharan Africa should be genuine in their undertakings, and cease from engaging in dictatorship in some occasions. In conclusion, conflict between religious faiths in Sub-Saharan Africa nations might never end, but increase with time. This is because through various ways, differences between Christians and Muslims, which are main religious groups, are promoted. This can be seen in the case of Tanzania, Ghana, and Nigeria, where political leaders carry out their campaigns, as they affiliate themselves to a particular religion. In some nations, presidential elections have alternated leaders from Christian and religious groups, which in case of lack of alternation at one time might lead to serious conflicts between these religions. Therefore politics can be said to the number one cause of religious conflicts. However, corruption, unemployment, and crime have also contributed in cultivating inter-faith conflicts. Elimination of religion in the politics of Sub-Saharan Africa can play a big role in curbing religious conflicts in the region. Nations such as Egypt need to eliminate discrimination among Coptic Catholics, who are the minority group in the nation. The governments in the respective nations also need to heed to recommendations from various international bodies on how to curb inter-faith conflicts. Bibliography allAfrica, 17 February 2012. East Africa: As Religion Grows, So Does Inter-Faith Conflicts in Africa. [online] Available at: [Accessed 16 January 2013]. BBC, 2012. Ivory Coast Profile. [online] Available at: [Accessed 16 January 2013]. Berkley Center, 2013. Religious Conflict and the Future of a Democratic Egypt. [online] Available at: < http://berkleycenter.georgetown.edu/subprojects/religious-conflict-and-the-future-of-a-democratic-egypt> [Accessed 16 January 2013]. 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