Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   233 

IGWEBUIKE ONTOLOGY AND THE ISSUE OF 

RELIGIO-POLITICAL CRISIS IN NIGERIA 

Maduekwe Pius Chukwuebuka 

Augustinian Institute  

Makurdi, Benue State  

payopapaz2711@yahoo.com  

 

Abstract 

The relationship that does exist between politics and 

religion is intimate. More so, the relationship is complex 

because of the intricacies inherent in the politicization of 

religion. With emphasis on Nigeria today, there are two 

dominant religious groups in Nigeria, Islam and 

Christianity. Islam and Christianity are not recognized 

here to the trivialization of the position of traditional 

religion. The integration of politics and religion in 

Nigerian political history is believed to be one major 

problem behind the current religious violence and 

political instability troubling the country. This research is 

aimed at looking into the chaos that has been caused by 

religion in Nigeria’s socio-political system and has 

employed the Igwebuike Philosophy with the view of 

addressing the issues of conflict between the two major 

religions in Nigeria. Igwebuike principle of solidarity and 

complementarity  will be adopted for this purpose. For the 

purpose of this thesis, the hermeneutic and 

phenomenological methods of inquiry  will be employed. 

This thesis, therefore, exposes the misplacement of values 

by the Nigerian people as they tend to place religion and 

politics as a single entity, rather than practicing them 

independently. Nonetheless, religion and politics are 

complimentary and can be practiced without steps. 

 



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Themes In Igwebuike Philosophy and Theology   234 

Introduction 

The human person, from researches, is said to be a being that needs 

the presence of the other to foster its own existence; thus, it is not a 

totally independent being, despite his religion, social or political class. 

Virtually in all societies of the world, religion has become a key index 

that carpenters the socio-economic, cultural and political structures, 

either for good or for bad. 

Nigeria, just like any other multi-cultural society, has a number of 

religious movements and practices, such as: Islam, Christianity and 

indigenous religion. Before the arrival of the colonial masters into 

Nigeria, our ancestors were staunch adherents of the African 

traditional religion (ATR). The ATR was a system of belief and 

worship that was totally devoid of acrimony, hate and conflicts. 

For administrative convenience, Fredrick Lugard brought forth the 

thought merging northern and southern protectorates. In 1914, an 

entity called Nigeria emerged, bringing about 250 ethnic groups 

together into one political and administrative entity. Today, ironically, 

the merger became a bane of peace, progress and stability of the 

Nigerian nation. Although Nigeria has witnessed some pockets of 

religious conflicts over the years, it assumed an alarming proportion 

when Nigeria assumed democratic ideals in 1999. 

As a multi-ethnic and religious entity, Christians and Muslims (the 

two major religions in Nigeria) in Nigeria have over the years tried to 

outwit each other in terms of belief, adherence, structure and growth 

vis-à-vis the Nigerian nation. Consequently, a dimension of fanaticism 

was introduced into the religious practice. Unfortunately, the so-called 

religions  have become a source of strife, anarchy and bloodletting in 

Nigeria in recent times. Today, there is a sharp deviation from the core 

values of religion, occasioned by the alarming nature of religious 

crisis in Nigeria, leading to destruction of lives and property. Rather 

than entrench peace, unity and stability, religion has somewhat 

threatened the whole essence of Nigeria’s nationhood. 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   235 

Very often, the woes of Nigeria are blamed on the events of “slave 

trade”, “colonialism” and “missionary methods” that were not 

contextual. Today, it is very clear that the very enemies of Nigeria are 

Nigerians.  The rate at which Nigerians destroy one another morally, 

intellectually, socially, politically and physically in the present world 

cannot be compared to the accusation we heap on the Western world. 

The various crises in Nigeria today need fellow Nigerians to be the 

light of the world and salt of the earth. This calls for a sense of 

complementarity and inter-personal dialogue, in which the human 

person can be a reconciled reconciler. In other words, the human 

person needs a renewal of heart and change of attitude. It must be 

remembered that as Nigerians “the sky is wide enough for everyone to 

fly”. This will assists us to develop our gifts and actualize our latent 

potentials to be the light of the world and salt of the earth. 

Thus, the researcher places Igwebuike ontology, an Igbo-African 

philosophy of humanity towards the other or integrative humanism 

viz-a-viz the issues of religio-political crises as a possible attempt to 

promote complementarity and enhance a more peaceful co-existence.  

Statement of the Problem 

In the Nigerian society, three types of religion are prominent: 

Christianity, Islam and African traditional religion. The first two are 

imported religions; and the last is home grown. Both Christianity and 

Islam are universal while African traditional religion is particular to 

Africa. Impliedly, African traditional religion has no body of teaching 

which is regarded as valid forever (at all times) as it has no universal 

mission, so proselytization does not exist; hence, African traditional 

religion cannot be a divisive force. So, traditional religion does not 

cause havoc in our society; the problem is in the relationships of 

Islamic and Christian religions.  

The problems are at various levels: conceptualization, worldview, 

beliefs and perceptions, among others. At the level of 

conceptualization and articulation, both religions, Islam and 

Christianity, differ; their philosophies are poles apart as their founders 



Maduekwe Pius Chukwuebuka 

 

 
Themes In Igwebuike Philosophy and Theology   236 

are both in the largeness of heart cum intelligence and articulation of 

concepts. Christianity is not a parallel concept to Islam, nor is 

Christianization a parallel concept to Islamization. Each is in a world 

of its own. While Christianization concerns itself with conversion of 

willing persons, Islamization concerns itself with conversion of 

persons both in the spheres of religion and politics with the use of 

force. At this level, it is clear that Islamic religion is not concerned 

with human acts as such, for these are acts performed with the aid of 

knowledge, freedom, voluntariness and intention.  

Our problems also are ranging from cosmological exclusivism, lack of 

leadership, ignorance to corruption, and so on. Man is both a political 

and religious animal; hence, a total separation of religion from politics 

is not advocated for, but the politicization of religion should be 

guarded against in order to avoid emotional outbursts, which  have 

escalated problems by the ensued violence and destruction which  

claimed lives and property. Irrational latitude to either religion in 

politics or vice versa remains an issue of concern in the Nigerian state. 

This study has its importance  lying on the very fact that the 

contemporary Nigerian society is in no doubt faced with so much 

religious differences which produce hatred and intolerance. Over the 

years, religious  crises have been a reoccurring decimal and every 

effort to promote unity, peace and progress in a multi-ethnic and 

religious society like Nigeria has defied all known solutions. This 

research is aimed at providing a philosophical platform for peaceful 

co-existence, rational fraternal cooperation and complementarity 

between Nigerian Muslims and Christians for a better and more 

standard political system with a practice of true federalism and 

democracy and in all to have a greater Nigeria.  

The researcher has employed practical, descriptive, expository, 

historical, dialectic and philosophical approaches in this study. The 

study has also made use of more secondary sources and a bit of 

primary sources, as well as the hermeneutic and phenomenological 

methods. 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   237 

The Etymology and Meaning of Igwebuike 

Etymologically, the Igbo ontological maxim, Igwebuike, is a 

compound word which is rooted in three Igbo words: Igwe, Bu and 

Ike. These words can also be used in a sentence form, by putting them 

together, although as independent words, thus making up a complete 

sentence. Igwe which means “number or population” is a noun. Bu 

which means “is” is a verb. Ike which means “strength or power” is 

also a noun. Put together, Igwebuike comes to mean literally: “number 

is strength or number is power.” As an Igbo-African philosophy, it 

rests on two primary principles: solidarity and complementarity. It 

argues that ‘to be’ is to live in solidarity and complementarity, and to 

live outside the parameters of solidarity and complementarity is to 

suffer alienation. ‘To be’ is ‘to be with the other’, in a community of 

beings (Kanu “African Traditional Religion”, 67). 

 

 Igwebuike as an ideology has a long history. It was first employed by 

the Igbo traditional philosophers as “a theory based on an illustrative 

statement to teach that when human beings come together in solidarity 

and complementarity, they are powerful or can constitute an 

insurmountable force, and more so, to express their world of 

relationship, harmony, continuality and complementarity. At this 

level, no task is beyond collective capability” (Kanu, “Igwebuike and 

the Unity of the African Philosophical Experience” web).  

As earlier stipulated, Igwebuike factually emanates from a unitary 

composition, since it emphasizes strength in togetherness or 

population; just as in the Ujaama of Julius Nyerere, it upholds 

communal living and fraternal cooperation. Furthermore, Kanu 

postulates that it rests on the philosophy of solidarity and 

complementarity; thus, to be is to live in solidarity and 

complementarity, and to live outside the parameters of solidarity and 

complementarity is to suffer alienation. Igwebuike is based on the 

African cosmology. Iroegbu, thus, affirms  this as he opines that it is 

characterized by a common origin, common worldview, common 

language, shared culture, shared race, colour and habits, common 

historical experience and a common destiny (8). Igwebuike is the 



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Themes In Igwebuike Philosophy and Theology   238 

underlining principle of African philosophy and religion. It is the 

unity of the African philosophical experience. It is, in fact, the 

fundamental category of African philosophy and religion. It is the 

substratum of African traditional values, philosophy and religion. 

Mbiti has classically proverbialized the community, determining the 

role of the individual when he write; ‘I am because we are and since 

we are, therefore I am’ (108).   

As averred by Kanu, it is attainable that Igwebuike philosophy is one 

that strongly invites the African people to a life of a holistic unism as 

it goes as far as expressing a sense of belonging to the African, and 

when the reverse is the case, it presents the African to be alienated 

from the rest of humanity. Also, when human beings come together in 

solidarity and complementarity, they are powerful or can constitute an 

insurmountable force or strength, and at this level, no task is beyond 

their collective capability. Igwebuike, therefore, understands the 

human person as possessing a relational character, and also as one 

who is inter-subjective and must necessarily relate with the other in 

order to make a meaningful existence.  

Kanu Ikechukwu Anthony: The Proponent of Igwebuike 

Philosophy 

Kanu Ikechukwu Anthony, the proponent of the Igwebuike 

philosophy, is an Augustinian Friar and is currently the Rector of 

Villanova Polytechnic, Imesi Ile, Osun state, Nigeria. He was born 

20
th

 November, 1981 at Nkwerre. He is of Igbo extraction from 

Arondizuogu, Ideato North Local Government Area, Imo State 

Nigeria. Though having his origin from the Eastern part of Nigeria, 

Kanu had both his nursery/primary and secondary school education in 

the north in Jimeta-Yola, Adamawa State, from the following schools: 

Command Children Nursery and Primary school, Demonstration 

Primary School, Army Day Secondary School and St. Peter’s Minor 

Seminary, from 1984-1986, 1987-1992, 1993-1994 and 1995-1999 

respectively. After his secondary school education, Kanu, in 

responding to his call to the religious life,  joined the Order of St. 

Augustine, where his vocation was nurtured. Thus, Kanu proceeded to 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   239 

St. Thomas Aquinas and St. Augustine’s Major Seminaries from 

2001-2004 and 2005-2009, where he obtained Bachelor of Arts 

Degree in Philosophy and Bachelor of Arts Degree in Religious 

Studies respectively. After the completion of his formation to the 

priesthood and religious life, in 2009 he was ordained a Catholic 

priest.  

Kanu, after his ordination, proceeded to further his studies. He 

obtained Master’s degrees in Philosophy (Metaphysics); Religion and 

Human Relations from University of Nsukka, Enugu state and Nnamdi 

Azikiwe University Awka, Anambra state from 2010-2015 and 2010-

2012 respectively. In 2012, he continued in the same Nnamdi Azikiwe 

University for his Doctorate degree programme in Religion and 

Human relations, which he obtained in 2015. 

Kanu is a man of great responsibilities and engagements. Apart from 

his religious and pastoral commitments, he served as the Dean of 

Students at the International Bio-Research Institute, Ugwogo Nike, 

Enugu State and lectures in  three other  institutions, which include: 

St. Augustine’s Major Seminary, Jos; Augustinian Institute of 

Philosophy, Makurdi and Veritas University Abuja. He is also a 

member of various academic societies, like: Igbo Studies Association 

(I.S.A) USA, Nigerian Philosophical Association (NPA), International 

Society for African Philosophy Studies (ISAPS), Association of 

African Traditional Religion and Philosophy Scholars (AATREPS), 

just to mention but a few.  He is also a member of  decision making 

boards like Governing Board, International Bio-Research Institute 

(IBI), Ugwogo Nike, Enugu State; APURIMAC ONLUS (NGO), Jos-

Plateau Sstate; Board of Trustees, Association of African Traditional 

Religion and Philosophy Scholars (AATREPS), and a host of others 

(Tumba,69-71 ).  

In his bid to contribute immensely to the pool of knowledge, Kanu has 

written omnivorously, making impact in various spheres of life 

through his works, especially in the areas of African Philosophy and 

African Traditional Religion (ATR) studies in which he has made an 

indelible impression through his ground-breaking Igwebuike 



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Themes In Igwebuike Philosophy and Theology   240 

philosophy and other written works, prominent among which include: 

African Philosophy: An Ontologico-Existential Hermeneutic 

Approach to Classical and Contemporary Issues and A Hermeneutic 

Approach to African Traditional Religion, Theology and Philosophy. 

Kanu, so far, has written 20 books, published 116 articles in national 

and international peer-reviewed journals, 120 papers presented at 

different conferences. This is no doubt an indication that Kanu is truly 

a genius and his contributions in creating awareness and imparting 

positive knowledge cannot be overemphasized. Kanu is also the 

founder and Editor-in-Chief of Igwebuike: An African Journal of Arts 

and Humanities, and Igwebuikepedia: An Internet Encyclopedia of 

African Philosophy (Tyogema, 34). 

Kanu, being the proponent of Igwebuike philosophy, has made great 

impact in philosophy through its instrumentality.  Through Igwebuike, 

Kanu has proposed a new way of looking at reality, using the lens of 

solidarity and complementarity. His works on Igwebuike, among 

many, include, Igwebuike and African Ethics, Igwebuike and the Unity 

of African Philosophy, Igwebuike as the Consummate Foundation of 

African Bioethical Principle, Igwebuike as an Igbo-African 

Philosophy of Education, Igwebuike as an Igbo-African Hermeneutic 

of Globalization, Igwebuikecracy: The Igbo-African Participatory 

Socio-Political System of Governance, Igwebuike as the Expressive 

Modality of Being in Igbo Ontology. Pertinent issues that cloud our 

contemporary world have been addressed by Kanu using Igwebuike. 

Also, through Igwebuike, Kanu has made vital contributions in the 

areas of metaphysics, ethics, epistemology and political philosophy; 

thus, elevating it to the status of an academic discipline and worthy of 

being employed for research in various areas of inquiry for positive 

impacts on the society (Tyogema, 34). 

 

The Sources of Igwebuike Philosophy 

The Igbo African philosophy, Igwebuike, which has its tentacles on 

the manner of being with the worldview of complementarity, 

massages the ego of individuals and posits to them a model of living 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   241 

in a society with a common goal of togetherness; that is, the “I thou” 

relationship is the kpim of Igwebuike   philosophy. 

Igwebuike philosophy is based on the Igbo-African worldview of 

complementarity, that is, the manner of being in African ontology. It 

is a worldview in which individuating differences must work towards 

a corporate existence, where the "I" does not stand as the "I" but as a 

"We," where life and living makes meaning. In a scenario of this kind, 

difference does not divide  nor does it constitute a threat, but  unites 

and gives hope that future existence would have meaning. In a 

cosmogony of this kind, while the ontology of the person is founded 

on the particular that founds identity, it is the community that gives 

meaning to such an existence and grounds such an identity. What are 

the sources of Igwebuike philosophy? It focuses on the raw materials 

from which Igwebuike philosophy is gotten. A cursory glance at the 

African socio-cultural background reveals that the sources of 

Igwebuike philosophy include the works of professional African 

philosophers, African proverbs, African folktales, African symbols, 

African names and African songs (Kanu, Sources of Igwebuike 

Philosophy, 2).  

 

Africans, like other people in the world, are shaped by their culture 

and they contribute in the shaping and transmission of this culture. 

The African, therefore, is a homo culturalis. By African culture, it is 

meant those things which go to the refining and developing of the 

African's diverse mental and psychological endowments. 

 

Also, names among the African people are not just an identification 

tag for differentiating "A" from "B," but  carry with  them meanings 

that are rich and profound. There are times when such names are 

monumental, in the sense that they tell a history of an event that has 

occurred. For instance, the Igbo name Onwudinjo, which means 

"death is bad," is usually given to a child to tell the story of maybe the 

death of the mother at the birth of the child or the death of an 

important relation at the time of the birth of the child. There are times 

when such names that are prophetic, like Ogadimma, which means "it 



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Themes In Igwebuike Philosophy and Theology   242 

will be good" could be given to a child to speak of the anticipation of 

a bright future (Kanu, 4).  

 

African proverbs occupy a very important place in Africa's economy 

of communication. They have been described variously by the Igbo as 

vegetable for eating speech; the palm oil with which words are eaten.  

They  are so important that the Zulu of South Africa would say that 

without proverbs, language would be but a skeleton without flesh, a 

body without a soul.  They  carry within  them the wisdom and 

experience of the African people, usually of several ages gathered and 

summed up in one expression; example, Aka nri kwo aka ekpe, aka 

ekpe akwo aka nri: if the right hand washes the left hand, the left hand 

would wash the right hand, and others. A glance at the work of 

contemporary African philosophers reveals that the web that holds 

their perspective together is the philosophy of complementarity. 

Although perspectives continue to change and differ, they continue to 

be united by the idea of harmony (Kanu, 7). 

The Principles of Igwebuike philosophy 

Principally, every school of thought has its source, role and principles 

that set aright and flaunt the uniqueness of that particular thought. The 

origin is undeniably the end of a reaction to a given circumstance that 

is either real or conceptual. 

Thus, it responds to the often posited questions such as; “What is the 

origin of Igwebuike philosophy?” How did it begin as a pattern of 

thought in African ontology? Is it a philosophy that is exclusive to the 

Igbo or Africa?  And in responding to these questions, Kanu, in his 

work on the origin and principles of Igwebuike philosophy, avers that: 

Igwebuike is an Igbo word Igwe (number), Bu (Is), Ike 

(strength), literally meaning that there is strength in unity- 

however, philosophically pointing to the complementary 

nature of reality. It confronts discontinuity and the 

compartmentalization of reality.  Igwebuike is not a philosophy 

that is limited to the Igbo world, it is a universal philosophy 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   243 

that is the incarnation and confirmation of the universal 

relevance of solidarity and complementarity. Although, a 

philosophy captured in an Igbo word, it has a universal taste 

and obvious in universal experience. Igwebuike emphasis on 

the complementary nature of reality was at the heart of the 

discovery of the Ionian philosophers who observed that there 

was permanence in the midst of change, and also that there 

was unity in the midst of the plurality of reality. In their 

wonder, they concluded that there must be a primary element 

that would explain the unity in diversity and permanence in 

change. In this, they acknowledged the complementarity of the 

diverse departments of reality (Kanu, 159). 

The principles of Igwebuike philosophy refers to the values or 

frameworks that shapes Igwebuike philosophy. These principles are 

the values or frameworks on which the philosophy stands. While these 

principles guide Igwebuike philosophy,  they also  justify  the 

philosophy. These principles include: the principle of identity, the 

principle of contrariety, the principle of hierarchy and the principle of 

unity (Kanu, 165)  

The principle of Identity  

This principle, as posited by Kanu, is the first principle of Igwebuike 

philosophy and it holds that every being is determined in itself, one 

with itself and divided from others. It further expresses the uniqueness 

and individuality of every being, just as qualities of matter, referred to 

in traditional metaphysics as accidents, such as size, colour, shape, 

distinguish one being from the other. In other words, the particularity 

and peculiarity of a being puts an end to the error of generalization 

and chaos.  

The Principle of Hierarchy 

This principle expresses the levels or degrees of forces in each reality. 

In the hierarchy of forces, those with a greater force come first, with 

God at the apex as the source of all force. In Igbo-African ontology, 



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Themes In Igwebuike Philosophy and Theology   244 

reality can be subsumed under the following categories, according to 

the hierarchy of their force: Spirit. Spirit as a force has categories of 

forces. It includes God, the divinities and spirits. God is at the apex of 

the Muo category as the source of all force. Tempels, quoted in the 

Journal of Religion and Human Relations states, “Above all force is 

God, it is he who has force, power, in himself. He gives existence, 

power of survival and of increase, to other forces” (177), and on this 

hierarchy goes to the next level occupied by the human person who 

plays a role so vital on this ladder as man is distinct and possesses will 

and intelligence as he shares in the all-encompassing nature of God 

the Supreme Being; thus, the human being is the center of the universe 

as he supersedes the next on the ladder which are things. Things are 

referred to as happening, an event, an occurrence. It can also be 

affixed to any adjective to mean specific things”.  For instance, ife 

obuna (anything), ife ebube (thing of wonder), ife ojoo (bad thing), ife 

oma (good thing). Ife as a force cannot act for itself, and thus can only 

become active when a greater force like God, divinities, spirits and 

man act on them. They have no will of their own and thus depend on 

the will of a greater force. The next in the hierarchy is space (ebe). 

Space talks about place. It is the relation of distance between any two 

bodies or points. It responds to the question of where. The next is 

time. Time responds to questions such as: when did you see Emeka? 

When did you pick-up Nnamdi? When was the sacrifice offered? The 

last on the hierarchy is modality, manner or style. Modality of being 

does emphasize on the manner of being (Kanu, Being and the 

Categories of Being…). Thus, in relation to Igwebuike, the degree of 

forces determines the level or degree of complementarity or 

connectedness between beings (Kanu, 179).  

The Principle of Contrariety   

Here, the principle speaks of otherness of realties. Otherness points to 

the state of being different, shifting emphasis from Descartes’ 

philosophical concerns with the other which was struck in abstraction 

to a concrete other that is located in social and cultural institutions. 

The question of the otherness of reality has continued to emerge in the 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   245 

various epochs of the history of philosophy, fascinating philosophy 

and giving rise to questions such as: What does it mean to be other 

than the self? How do I and must I relate to the other? (Ibid, 176-177).  

The word contrariety is from the word contrary. Aristotle defines 

contrariety thus: “For contrariety is a kind of difference, and 

difference is a kind of otherness”. Aristotle writes that:  

The term contrary is applied to those attributes differing in genius, 

which cannot belong at the same time to the same subject, to the 

most different of the things in the same genius, to the most 

different of the attributes in the same recipient subject, to the most 

different of things that fall under the same faculty, to the things 

whose difference is greatest either absolutely or in genius or in 

species. The other things that are called contrary are so called, 

some because they possess of the above kind, some because they 

are receptive of such, some because they are productive of or 

susceptible to such, or are producing or suffering them, or are 

losses or acquisitions, or possessions of privations of such ( Ibid 

763)  

The Principle of Unity   

That which is common to all, that is, in spite of the varieties and 

dynamism of realities, is what Igwebuike identifies as being part of the 

completion of the whole, and there exists amidst all things which is 

unity, the unifying principle. 

Igwebuike strongly holds that the whole is greater than the 

corresponding parts. It is also a view that maintains that by the coming 

together of the individuals or parts, a viable and sustainable whole will 

emerge, and by this, the parts will get to the brim purpose of their 

existence. This sense of unity, harmony, community, complementarity 

and solidarity among the community of beings finds expression in the 

philosophy of Tempels. ‘Beings forces’ of the universe are not a 

multiple of independent forces placed in juxtaposition from being to 

being. All creatures are found in relationship, according to the law of 



Maduekwe Pius Chukwuebuka 

 

 
Themes In Igwebuike Philosophy and Theology   246 

hierarchy. Nothing moves in this universe of forces without 

influencing other forces by its movement. The world of forces is held 

like a spider’s web of which no single thread can be caused to vibrate 

without shaking the whole network (Kanu, 176).      

 In response to the fundamental questions that have arisen as a result 

of the wider reading of Igwebuike philosophy, this work has been 

written to address the issue of the origin of Igwebuike philosophy. 

Igwebuike and Complementarity 

Igwebuike 

Igwebuike is an indigenous philosophy of the modality of being for 

the realization of being. Simply puts, mode of being  is relational in 

nature. It is from the word, igwebuike, which is a combination of three 

words. Thus, it can be understood as a word or sentence: as a word, it 

is written thus, Igwebuike, and a sentence, it is in this form: igwe bu 

ike, with the component words enjoying some independence in terms 

of space. Igwe is a noun which means ‘number’ or ‘population.’ Bu is 

a verb, which means ‘is.’ Ike is another verb, which means ‘strength’ 

or ‘power.’ Put together ‘number is strength’ or ‘number is power’. 

Also, when human beings come together in solidarity and 

complementarity, they are powerful or can constitute an 

insurmountable force or strength, and at this level, no task is beyond 

their collective capability (Kanu, 30).  

 

Complementarity 

Complementarity is the characteristic of being or state of being. As a 

dimension of Igwebuike philosophy, it can be seen in the light of 

disposition for, the positive will to, and the practice of living and 

working together, crowned by performed mutual assistance: 

spontaneous or organized, among the members of a group who are 

brought together either naturally or professionally (Jude et al, 300). 

The African practice of solidarity is witnessed on both the economic, 

social and religious spheres. The traditional Nigerian was his brother's 

keeper, especially at the communal level. In fact, he was and still is 

often in solidarity to a fault. In the employment and social distribution 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   247 

spheres, he first considers his clansperson or tribesman before a 

foreigner, irrespective of qualification or fitness for the job (Jude et al, 

301). 

A brother's misfortune was a common misfortune. A living example is 

the practice by which once there is a free accident in which a person's 

house is burnt, immediately and spontaneously, the whole community 

gathers to work and rebuild the damaged house fully. This is not only 

spontaneous; it is also gratis. Could there be a better expression of 

African concern, care and comforting for a fellow human being? 

(Ibid). 

 A brother's success was equally a common success, celebrated as 

such. "We have made it in you”  is echoed. The foundation of 

solidarity was on the natural and common ties of origin, blood, 

culture, language, conviviality and worldview that characterize each 

community (Ibid). 

"Complementarism is a philosophy that seeks to consider things in the 

significance of their singularity and not in the exclusiveness of their 

otherness in view of the joy that gives completion to all missing links 

of reality" (Asouzu, 39). Igwebuike philosophy argues that existence is 

not only meaningful, but also possible only in a community and thus, 

to live outside of complementarity and solidarity is to live outside; it is 

to suffer alienation (Kanayo et al, 243). 

Igwebuike Anthropology 

As averred by Kanu in his work on “Igwebuike as an African 

Integrative and Progressive Anthropology,” the concept of the human 

person cultivated by various indigenous African peoples is a core 

value in each individual socio-cultural context, and more so, a 

determinant of thought and relationships within the socio-cultural 

milieu. This is based on the fact the human person is at the centre of 

the African universe. Mbiti quoted by Kanu, therefore, asserts that 

“Man is at the very centre of existence and African people see 

everything else in its relation to this central position of man. It is as if 

God exists for the sake of man” (Igwebuike as an Integrative and 

Progressive Anthropology, 2). Corroborating Mbiti, Metuh avers that 



Maduekwe Pius Chukwuebuka 

 

 
Themes In Igwebuike Philosophy and Theology   248 

“Everything else in African worldview seems to get its bearing and 

significance from the position, meaning and end of man” (qtd in 

Kanu, Igwebuike as an Integrative and Progressive Anthropology, 2). 

The ideas of God, divinities, ancestors, rituals, sacrifices, etc., are only 

useful to the extent that they serve the needs of the human person. 

Contrary to the mechanistic concept of the human person, the human 

person in the African worldview has a purpose and mission to fulfill; 

he comes into the world as a force amidst forces and interacting with 

forces. Good status, good health and prosperity are signs of the 

wellbeing of a person’s life-force, and man struggles to preserve it 

through an appropriate relationship with the spiritual forces around 

him. The goal of every human person is to achieve his destiny 

imprinted on his palm by his creator. He is not just an individual 

person, but one born into a community whose survival and purpose 

are linked with others. Thus, the human person is first a member of a 

clan, a kindred or a community (Kanu, 2).  

Nonetheless, there have been researches carried out with respect to the 

African personality and these have been done tilting towards the 

reflections on symbols and patterned behaviours associated with one 

level of personality or the other, like the Chi, which in Igbo is the 

symbol of a person’s guiding spirit; the Ofo, the symbol of a man’s 

individuation; the Ikenga and Odu Enyi, symbols of a person’s 

personal achievement.  Although the exposure of African traditional 

values to Western culture and influence has brought about a lot of 

alterations in African perspectives, this piece studies the concept of 

personhood in traditional African ontology with the purpose of 

establishing the nexus between ancient African traditional society and 

the present conceptual package. In studying the traditional African 

concept of personhood, it would be engaged from the dimensions of 

African personhood as a coherent pluralism and its dialectically 

progressive character (Ibid, 3).  

 

  



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Themes In Igwebuike Philosophy and Theology   249 

Igwebuike and the Ethic of Reciprocity 

The term ‘reciprocity’ can mean a situation or relationship in which 

two people or a group agree to do something similar for each other, to 

allow each other have the  same right (Mariam–Webster Dictionary).  

Thus, the ethic of reciprocity is and can be likened to the ‘Golden 

Rule’, which states; do to others what you want done to you. Hence, 

this ethic of reciprocity is across religio-cultural ethical principle that 

is found in virtually every religious and cultural background (Kanu, 

1). It is derived from human feelings and behaviour; it is also 

relatively simple to articulate and understand, and yet addresses an 

enormous range of human behaviour. Thus, the ethic of reciprocity 

stands alone as a legion in its own right and in the form of a general 

rule. 

 

The point of connection between Igwebuike and the ethic of 

reciprocity is very easily noticeable. While the ethic of reciprocity 

teaches that you do unto others as you would want done unto you, and 

the philosophy of Igwebuike provides a philosophical foundation for 

such a perspective - in relation to a fellow human person, more 

fundamentally, the other is perceived as a part of the self. If the other 

is a part of the self, one with this understanding would treat the other 

as one would like to be treated. The philosophy of Igwebuike is not 

just a philosophical foundation for the ethic of reciprocity, but it is the 

ethic of reciprocity. It presents the ethic of reciprocity not just as a 

moral principle, but as a duty that one  owes to himself or herself - 

everyone  owes himself or herself of treating the other in a way that 

one would like to be treated (Kanu, 15)  

The ethic of reciprocity as stated by Kanu, generally, is imperfect, just 

as there is hardly a perfect moral law. It has been criticized because it 

makes the assumption that everyone has the same tastes and opinions 

and wants to be treated the same way in every situation, and seems to 

be an injunction to impose one’s own way on the other. However, the 

ethic of reciprocity is a general moral principle, not a hard and fast 

rule to be applied to every facet of life. Treating other people as we 



Maduekwe Pius Chukwuebuka 

 

 
Themes In Igwebuike Philosophy and Theology   250 

would wish to be treated ourselves does not mean making the 

assumption that others feel exactly as we do about everything. The 

treatment we all want is the recognition that we are individuals, each 

with our own opinions and feelings and for these opinions and 

feelings to be accorded respect and consideration. This work is not 

concerned with the shortcomings of the ethic of reciprocity, but has 

argued that at the heart of Igwebuike, as an ethic of reciprocity, is not 

the idea of treating everyone uniformly; it is rather recognition that 

everyone, independent of human differences, deserves to be treated 

with respect and love (Kanu, 7).   

The point of connection between Igwebuike and the ethic of 

reciprocity is very easily noticeable. While the ethic of reciprocity 

teaches that you do unto others as you would want done unto you, and 

the philosophy of Igwebuike provides a philosophical foundation for 

such a perspective; in relation to a fellow human person, more 

fundamentally, the other is perceived as a part of the self. If the other 

is a part of the self, one with this understanding would treat the other 

as one would like to be treated. The philosophy of Igwebuike is not 

just a philosophical foundation for the ethic of reciprocity, but it is the 

ethic of reciprocity. It presents the ethic of reciprocity not just as a 

moral principle, but as a duty that one  owes to himself or herself - 

everyone  owes himself or herself of treating the other in a way that 

one would like to be treated (Kanu 15). 

Religion and Politics in Nigeria Vis-A-Vis Igwebuike Ontology 

Religion: An Overview 

Religion etymologically is as old as man itself, but has variously been 

conceived in the variants of those who attempt a definition of the 

concept. Religion is a collection of cultural systems, belief systems, 

and worldview that establishes symbols that relate  humanity to 

spirituality and, sometimes, the moral values. Many a time, the word 

religion has been interchangeably used as faith or belief system. 

However, the growth of religion has assumed various forms in 

different environments or cultures. In some climes, emphasis is placed 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   251 

on belief system as it concerns the religion, while in other 

environments emphasis is largely placed on religious practice 

(Clifford, 26).  

Religion, from the beginning, has played a very important role in 

shaping the socio-political thoughts of many nations. In fact, most 

nations of the world were patterned and influenced by the sacred 

nature of government. Religion supported and regulated the loyalty 

that existed between the state and the people. The idea of divine right 

of kings, which derived its origin from the theocratic concept of 

governance, vested absolute power and authority  in the king or 

monarch who was seen as a direct representative of God. The monarch 

was superior and answerable only to God. Ancient history is replete 

with examples of this idea.  For example, in Christianity, the Pope was 

seen for centuries as the Vicar of Christ on earth, and by virtue of his 

divine right had the ultimate authority over the Church, and indirectly 

over the state (Akpanikan, 65). Thus, religion represents a strong 

social force in the politics of the state, given its capacity for effective 

political mobilization. Thus, Fox and Sander give six major reasons 

why this is so. They are; 

1. The restriction of religious activities is often difficult for state 

regimes; 

2. Religious organizations often enjoy good patronage in the 

media; 

3. Religious organizations have the capability to easily unite 

differential social groupings in the society;  

4. Religious organizations have the ‘ready-made’ platform for 

political meetings;  

5. Religious organizations are often strong in weak states;  

6. Religious organizations have strong international links and 

enjoy global solidarity (567-568). 

There are also variants of theories that explain the origin of religion. 

This brings to the fore the statement of Greg M. Epstein, a Humanist 

Chaplain at Harvard University, who believes that all the world’s 

major religions were founded on the principle that divine beings or 



Maduekwe Pius Chukwuebuka 

 

 
Themes In Igwebuike Philosophy and Theology   252 

forces can promise a level of justice in a supernatural realm that 

cannot be perceived in this natural one (Epstein, 109). Thus, many of 

the world’s great religions appear to have begun as revitalization 

movements of some sort, as the vision of a charismatic prophet forces 

the imaginations of people seeking a more comprehensive answer to 

their problems than they feel is provided by everyday beliefs. 

Charismatic individuals have emerged at many times and places in the 

world. It seems that the key to long-term success and many 

movements come and go with little long-term effect;has relatively 

little to do with the prophets, who appear with surprising regularity, 

but more to do with the development of a group of supporters who are 

able to institutionalize the movement (Monaghan, 126).  

Nigeria is apparently divided between Islam and Christianity, between 

the North and South respectively. It is glaringly evident that there is a 

widespread belief, albeit suppressed for political reasons, in traditional 

religious practices; thus, statistics from world religious survey 

indicates that 50.4% of Nigeria’s population are Muslims; 50.8%, 

Christians (15% Protestants; 13.7%, Catholics; and 19.6%, other 

Christians), and followers of other religious faiths were 1.4%, BBC 

News (2007). In the core Northern Nigeria, they are largely Muslim 

faithful. In the middle belt, there are good number of both  Muslims 

and Christians. In the Yoruba land (Western Nigeria), there is even 

distribution of the population between the Christian and  Muslim 

faiths. However, the South-East is predominantly Christians, with 

great beliefs in the Christianreligious practices, Anglicanism, 

Methodists, Catholicism, and very few have trado-beliefs. But the 

region of Niger Delta is mainly Christian-dominated (Nkechi, 18).  

A good proportion of  Muslims in Nigeria are Sunni, but a fair share 

of Shia and Sufi also exist, alongside a minority of Ahmadiya. 

Conversely, Christians in this clime are split evenly between 

Protestantism and Roman Catholicism. The major churches in Nigeria 

are;  

 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   253 

1. Anglican Church  

2. Redeemed Christian church of God  

3. Nigerian Baptist Convention  

4. Assemblies of God Church  

5. The Synagogues Church of all Nations   

6. The Catholic Church  

The Yoruba people are largely Anglicans, while the Igbos are 

predominantly Catholics. However, there are many adherents of 

Irunmole spirituality which believes that everyone has divine destiny 

of becoming Orisha (‘Ori’, spiritual head); ‘sha’ is chosen: to be with 

Olodumare (‘Oni odu’, the god source of all energy; ‘ma re’ 

enlightens). Aside the major Islamic and Christian faiths in Nigeria, 

other minority spiritual and religions groupings in Nigeria are;  

1. Hinduism 

2. Judaism  

3. The Bahai Faith  

4. Chrislam (syncretic merging of Christianity and Islam.  

Also, this country has gradually become the hub for the Grail 

Movement and the Hare Krishnas (Nkechi, 19). 

Religion and Politics in Nigeria 

Religion is a set of beliefs concerning the causes, nature and purpose 

of the universe, especially when considered as the creation of a 

superhuman agency or agencies, usually involving devotional and 

ritual observances, and often containing a moral code governing the 

conduct of human affairs (Dictionary.com).  On the other hand, 

politics is the art or science of government that is concerned with 

guiding or influencing policy(Mariam Webster). 



Maduekwe Pius Chukwuebuka 

 

 
Themes In Igwebuike Philosophy and Theology   254 

As a multi-ethnic, multi-religious country, Nigeria’s broad religious 

geography reflects the historical exposure of its northern communities 

to Islam through the trans-Saharan trade and the success of Christian 

missionary enterprise in many of its southern parts. However, while 

historical alliances and shared ethnicity are closely associated with the 

adoption of these two world religions, religious and ethno-regional 

identity are cross-cutting, often reinforcing each other. Thus, while 

Islam had been entrenched in the pre-colonial Hausa cities for 

centuries, many other northern groups converted to Islam in the wake 

of the nineteenth century Islamic jihad under Uthman dan Fodio 

(1754-1817), during which the greater part of northern and central 

Nigeria was incorporated into a new Caliphate, albeit with the 

exception of the existing, and much older, Islamic kingdom of Borno, 

which remains the most important rival to Sokoto’s claims to 

represent all of northern Nigeria. Other Muslim groups with a 

tradition independent of the Uthmanian Caliphate include the Yoruba 

of south-western Nigeria, where people initially converted to Islam as 

a result of links to Malian trading communities, and Nigeria’s middle 

belt, where large-scale conversion to Islam has continued throughout 

the postcolonial period (Insa et al, 10). 

Nigerian Christianity dates back to the abolition of the trans-Atlantic 

slave trade in the early nineteenth century, which was followed by the 

emergence of a literate African elite, consisting of liberated and 

returned slaves as well as local converts, in coastal cities such as 

Lagos. Because Christianity is much younger than Islam in the local 

context, it is not associated with pre-colonial relations of power. And 

because its growth in Nigeria was accompanied by the spread of 

mission education, Nigeria’s professional elite was, for a long time, 

dominated by Christians. Like Islam, Nigerian Christianity is 

heterogeneous. Roman Catholicism has long been the religion of the 

Igbo-speaking south-east, although Nigerian-founded Pentecostal 

churches have made strong inroads into this area over the twenty years 

prior to this study. In other parts of the country’s south, Protestant 

denominations –including Pentecostal groups – are dominant in the 

Christian community, but the Yoruba-speaking south-west isj almost 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   255 

equally divided between Christianity and Islam. Moreover, there are 

important Christian groups in the north, which include both Hausa 

converts and smaller local groups determined to assert their difference 

from the Hausa-speaking majority or from relations of power 

associated with the Caliphate. Moreover, just as there are Muslim 

migrants from northern Nigeria in many southern cities, there are 

Christian communities of migrants, or descendants of migrants, from 

the south in almost all northern Nigerian cities (Insa et al, 10). 

Apart from Christianity and Islam, Nigerians also belong to a range of 

other religious groups. The largest of these  comprises  followers of 

traditional religious practice, here referred to as African Traditional 

Religion (ATR), with the proviso that local belief systems and 

practices differ widely, and that their subsumption in one term mainly 

reflects the fact that these practices do not (yet) hold the status of 

world religions. However, many African Traditional Religious groups 

share the conviction that the worldly and the sacred are closely 

interwoven, and that all human relations, including those involving the 

state and its representatives, reflect both secular and spiritual forces. It 

is believed that insight into these forces can be gained through 

divination and revelation, and that they can be influenced through 

sacrifice, prayer and incantation. Because traditional practices have 

influenced Christians and Muslims and vice versa, debates about their 

validity form an important and ongoing part of inter- and intra-

religious struggles in Nigeria (Amherd and Nolte, 27). Beyond the 

engagement with local traditions, Christianity and Islam have 

expressed a high degree of political competitiveness with each other, 

at least since the 1970s. 

Nigeria’s colonial and postcolonial rulers have managed the 

differences associated with different religious constituencies,  

especially Islam and Christianity, in various ways. For most of the 

colonial period, almost all parts of northern Nigeria, the areas 

belonging to the Uthmanian Caliphate and the kingdom of Borno, 

were under indirect rule, that is, administered through the structures of 

the Caliphate, albeit under British guidance. While secular concerns 

guided important aspects of the local administration, it was thus 



Maduekwe Pius Chukwuebuka 

 

 
Themes In Igwebuike Philosophy and Theology   256 

officially presided over by traditional authorities sanctioned by 

tradition and Islam, and Islam also constituted the basis for local 

government. Sharia courts, which had existed before colonial rule, 

were integrated into the colonial state, and most people turned to 

sharia law for the mediation and resolution of personal conflicts. Only 

in the run-up to independence in 1960 were criminal laws codified 

into secular law. The colonial state’s reliance on the structures of the 

Caliphate in turn affected religious and educational politics in 

northern Nigeria. In many parts of the north, missionary activity was 

forbidden, preventing the emergence of an educated elite prepared to 

challenge either the Emirs or local Muslim traditions. As a result, 

when the colonial presence was dismantled, the established urban 

(trading) elite and the local aristocracy emerged as the tenants of 

northern Nigerian politics. While Islam was deeply entrenched in the 

traditional sphere of the Nigerian state, Christianity was, especially in 

the south, mainly associated with modernization. As most missions 

provided schooling, and later even college training, Christianity was 

closely associated with the spread of education. The rapid growth of 

literacy contributed to the emergence of a mostly urban intermediary 

class of educated men and women who worked as catechists, clerks 

and teachers. This group soon took up and transformed the local 

elite’s struggles for self-assertion. Directly confronted with racial 

division in the colonial administration, banking practices and even the 

mission churches, literate southern Nigerians eventually formed the 

core of Nigeria’s anti-colonial movement. Criticizing both the colonial 

state and the traditional rulers through which the state had ruled, 

members of this educated elite considered themselves rather than the 

representatives of older elite and especially the aristocracy, the natural 

heirs and rulers of the colonial state after independence (Insa et al, 

11). 

Religion, for Roseline, is a complex phenomenon; thus, the social 

functions it performs are quite diverse. Some religious functions are 

manifest - immediately observable, and some are latent – not 

immediately discernible. It should be recognized that if an activity 

helps the integrative performance of an organization, then we call it 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   257 

functional. Roles like support for tolerance, peaceful cooperation and 

love are promoted through ministerial and lay practice (4).  

Schaefer & Lamn identify some democratic utilities of religion which 

include the integration of human societies composed of individuals 

and social groups with diverse interests and aspirations. In their view, 

religious bond transcends these personal and divisive forces. Another 

important function identified by the two authors is the ability of 

religion to legitimize the existing social order (273-275).  

With reference to the first function of restraining and containing 

government conduct, religious associations in Nigeria have repeatedly 

and stridently denounced bad governmental policies or actions that 

infringe on the interests of the religious community in particular, 

and/or the welfare of the citizenry in general. Thus, religious 

associations have joined independence groups in civil society in 

criticizing the dubious and circuitous nature of the military’s 

democratization project and government's management of the 

religious disturbances that have convulsed several Northern states. On 

the stimulation of political participation and civic identification, 

Nigeria’s religious organizations have played an important role in 

encouraging and mobilizing their members towards active 

participation in and identification with public affairs and politics. This 

is done by stimulating a sense of civic identification and participation 

in their members by urging such members to ‘pray and fast’ for peace, 

stability, justice and progress of the nation (Ayorinde, 17).  

Thirdly, religion promotes democratic values and norms. This is done 

through the promotion and propagation of such democratic norms and 

values as tolerance, moderation, willingness to compromise, and 

respect for truth, justice and freedom. Religious leaders in Nigeria 

have at different times demonstrated this commitment to democracy 

by urging Nigerians not to waver in their support for democratic 

institutions (Tukur, 29). More so, religion provides avenues for 

interest representation. Religious organizations articulate, aggregate 

and represent distinctive societal interests. The Christian 

representation and mobilization against Nigeria’s membership of the 



Maduekwe Pius Chukwuebuka 

 

 
Themes In Igwebuike Philosophy and Theology   258 

country in the OIC represented only one of the many instances of 

interest representation by the Christian community since 1986. 

Religion equally generates cross-cutting interest. The existence of 

cross-cutting interests implies that competing affiliations could 

operate to secure social peace and democratic stability, and prevent 

destructive or protracted social conflict, by inducing individuals and 

groups to divide their emotions in a single explosive line of affiliation. 

Finally, religious organizations, like many other ordered shares of 

associational activity or social intercourse, provide an appropriate 

environment of the development of leadership skills. This is done by 

displaying an impressive capacity to manage people and resources in 

their respective organizations by speaking out courageously and 

consistently against the excesses solutions to nation’s problems. 

Through this, religious leaders have gained some reputation and 

legitimacy as effective national leaders of thorough and potential 

statement. It would, however, be misleading to conclude that religious 

organizations have been uniformly or consistently supportive of 

democratic processes and values in Nigeria. On the contrary, they 

have periodically exhibited disturbing anti-democratic proclivities that 

have found expression in religious violence and intolerance, in the 

corruption and manipulation of religious leaders. From the foregoing, 

some religious activities can be described as dysfunctional because 

their consequences frustrate the stated goals of the groups. In general, 

religion is functional or dysfunctional, depending on the extent to 

which it contributes to the achievement of societal goals (Roseline, 5-

6). 

Christians and Muslim Intolerance; Causes 

In religious conflicts, it is not clear which aims are to be achieved. 

Gofwen regards political aims as primary; in his view, religious 

conflicts form a specific form of conflict between groups which differ 

ideologically along religious lines within a pluralistic setting, with 

each striving for political relevance. In a similar vein, Takaya (1992) 

emphasizes the political import of religions: 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   259 

i. Religions are parochial and emotional socializers. They 

specialize in building one-faith exclusive brotherhood 

communities; 

ii.  Religion, at some point, is politics and is the most potent and 

long lasting political association. Moreover, religious creeds 

excite and extract the deepest possible emotional and physical 

loyalties from their adherents when in political competition 

with people of other faiths (10). 

One significant element driving conflicts of this type is the attitude of 

superiority that religious persuasions as a sociological fact often adopt 

in their dealings or assessment of others. This attitude tends to exclude 

others, classifies them as ignorant and doomed and, invariably, creates 

an atmosphere of hostility. This atmosphere of hostility tends to 

intensify where opposing religious persuasions see their numerical 

strengths as political advantage. In such a situation, the leaders think 

that new religions are threats to the hegemonies enjoyed. Further, 

where the political, social or economic factors are unfavorable, 

messianic rhetoric can exacerbate the tensions. Thus, Nwaomah 

observes conversion campaigns, as in Nigeria, "by opposing 

religion(s) and fanaticism arising from indoctrination of the adherents, 

mostly due to parochial education, can also reinforce religious 

hostilities and thus create a conflict". In other words, what makes 

religious conflicts special are the unique effects of religious doctrines 

on the perception of the adversaries, the formation of values, and the 

central role of feelings and emotions for group identification (101).  

Fundamentally, the following factors heighten religious  crises in 

Nigeria.  

1. Ethnic antipathy: Inter-religious ill-feeling is often intensified by 

ethnic hostility in a situation where the adherents of Christianity and 

Islam are also members of two mutually hostile ethnic groups. There 

seems to be a general agreement that the Kafanchan religious riot was 

aggravated by the ill-feelings harbored by the original natives of 

Kafanchan against the Local Hausa-Fulani “settlers”.  



Maduekwe Pius Chukwuebuka 

 

 
Themes In Igwebuike Philosophy and Theology   260 

2. Role of the press: Mischievous and irresponsible reportage and 

comments from certain sections of the press on religious issues 

actually heighten or promote religious riots or crisis. This prompted to 

state that press reports on the Kafanchan riots were highly 

exaggerated. Many a time, the statements made by religious leaders on 

religious issues are quoted out of context. These kinds of press reports 

and comments inflame passions and promote religious ill-feelings and 

intolerance.   

3. Attitude of religious leaders: Most leaders assume the position of 

God, and will speak on behalf of the co-religionists. The negative 

attitude of some religious leaders is most unfortunate, since it is only 

through them that tolerance and peaceful coexistence between  

Muslims and Christians can be promoted.  

4. Key ideological differences: The religious crisis in Nigeria today 

has roots in our historical past, with regard to our ethnic 

heterogeneity, and is further compounded by the irresponsible role of 

certain sections of the press. Be that as it may, other fundamental 

ideological differences also promoted religious crisis in Nigeria.  

(a) Not only does Christianity reject Mohammed as a prophet, it 

believes, very strongly, that the way of Christ is the only way to 

salvation. Other ways, including the way of the Islam, are “shifting 

sands”. This belief is firm in every Christian that everyone without 

Christ is a stranger from ”the covenants of promise, having no hope 

and without God in the world” (Ephesians 2:12).  

(b) Islam, while recognizing Jesus as one of the prophets of Allah, 

regards itself as the perfecting of all religions. It admits that 

Christianity, Judaism and Islam are revealed religions, but to a  

Muslim, Islam is the final and most perfect of all religions. Jesus 

Himself is interpreted to have said that there would be another 

messenger after Him. “I have many things to say unto you, but cannot 

bear them now. How be it when he, the spirit of truth comes he will 

guide you in all truth” (John 16:12). The Quran revealed that prophet 

Mohammed is the spirit of truth about whom Jesus had foretold 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   261 

(Quran 61:6). The two positions actually conflict their faiths and 

beliefs, hence the grave differences between the religions.  

(c) The Quran rejects the concept of trinity when it says: “O people of 

the Book, exceed not the limit in your religion, and say not of God 

anything but the truth. Verily, the Messiah, Jesus, son of Mary, was 

only a messenger and his word which he sent down to Mary and say 

not, “they are three…” (Quran 4: 171172).  

(d) Another issue of discord between Islam and Christianity and which 

caused controversy even at the time of Mohammed is that of the 

crucifixion of Jesus as atonement for the sins of mankind. The Quran 

says that Jesus was neither killed nor crucified (Quran 26:45-48).  

Besides the four fundamental differences between the two religions,  

another source of intolerance is that both religions are proselytizing – 

seeking new converts from the adherents of each other. The two 

religions are, therefore, in a continuous competition for adherents 

(Momoh, 9-10).  

Both religions have been at loggerhead with each other  for about 

three centuries in the medieval period in what is known as crusades.  

There was a bloody military contact between Islam and Christianity in 

the medieval period, when both met in Nigeria in the 19th century, 

and  were unable to tolerate one another. And here, the attitude of the 

adherents of different faiths to the opposite faith stems from political, 

tribal and nationalistic rather than religious motivations. It behooves 

us then to look beyond the religious confines whenever there is 

religious conflict, be it inter or intra (Momoh, 12).   

The Effects of Religious and Political Crisis in Nigeria 

Nigeria, today, was the creation of the British Colonialists through the 

amalgamation of the Northern and Southern protectorates in 1914. 

Prior to this, Nigeria was a heterogeneous and pluralistic society with 

many autonomous states within the nation, existing independently, 

hence the multi-cultural and multi-religious nature of the country. The 

polarization of religion as an instrumentality for administrative 



Maduekwe Pius Chukwuebuka 

 

 
Themes In Igwebuike Philosophy and Theology   262 

convenience in Nigeria began with the colonial administrations. 

Regrettably, the seed planted 103years (1914-2017) ago has gradually 

grown into a monster that is becoming impossible to subdue. The 

historical root of this tragic development is traceable to constitutional 

regionalism and the divide-and-rule policy of the colonial 

administration. The policy, rather than unite the heterogeneous nation 

like Nigeria, promoted political and religious ideologies that 

encouraged ethnicity and regional biases. Political parties, political 

participation, appointments, employments and culprits of coups d’état 

were viewed and handled with ethnic, religious or political biases. 

Nigeria, as multi-cultural and multi-religious country, has two major 

religions: Christianity and Islam, each competing and claiming 

superiority and dominance over  the other in number and in might. 

This claim of superiority, as well as dominance, has served as the 

foundation for religious intolerance and several socio-political crises 

that have bedeviled Nigeria since independence in 1960.  Religion is 

not supposed to be a harbinger of violence, but paradoxically, the 

character of religious beliefs is in most cases puzzling and fascinating 

to scholars in humanities. The record of human history has shown that 

most noble acts of love, self-sacrificing and pious services to 

humanity are often associated with religion; yet, it is also evident that 

religion has generated more violence and killed more people than any 

other institutional force in human history. In the words of Lefebure; 

Many of the violent conflicts in the world today involve 

religious animosities. Indeed, the history of the encounters 

among the world’s religions is filled with distrust and hatred, 

violence and vengeance. The deepest tragedy of the history of 

religions is that the very movements that should bring human 

beings closer to each other and to their ultimate source and 

goal have time and time again become forces of division. In 

one conflict after another around the world, religious 

convictions and interpretations of revelation have been used 

and abused as justifications for violence and war (7-8).  



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   263 

Olukunle, writing on “Social Uses and Abuses of Religion in 

Developing Countries” opines that just as Alfred Nobel invented 

dynamite to help miners in blasting hard rocks to ease their job, even 

though dynamites have been misused and abused, so is religion. 

According to him, religion was meant to create a unique link between 

God and humanity, and  amnog human beings. It was to remind man 

of the existence of the infinite to help in regulating the relationship 

between men and in promoting peace. However, religion has been 

used and abused to promote wars, violence and hatred among humans. 

The argument here is that men can use good things for negative ends, 

if they desire. Religion is no exception. In this case, one can say that 

religion which is essentially good and serves a good and positive 

purpose has been abused by men, hence the constant conflicts, 

violence and war among religious groups.  An inventory of the 

religious violence and insecurity in Nigeria for the past three or four 

decades leaves a lot to be desired. One wonders what the founders of 

these religions would say to their adherents if they were to return 

today and see the mayhem done in their names. Why would one use 

“God” to kill or maim another? Why would religion be linked with 

violence and terrorism? Could it be ignorance on the part of their 

adherents or lack of hermeneutical understanding of the Holy Books? 

In an attempt to answer some of these questions, some scholars have 

alluded  to ignorance, prejudice and stereotyping  as major factors 

behind most of the religious violence we experience today in Nigeria. 

It is on this note that Okon calls for sensitivity in dealing with 

religious issues when he said:  

In analyzing religious practices, we must be sensitive to ideals 

that inspire profound conviction in believers, yet at the same 

time take a balance view of them. We must confront ideas that 

seek eternal, while recognizing that religious groups also 

promote quite mundane goals such as acquiring money or 

followers. We need to recognize the diversity of religious 

beliefs and modes of conduct, but also probe into the nature of 

religion as a general phenomenon (2).  



Maduekwe Pius Chukwuebuka 

 

 
Themes In Igwebuike Philosophy and Theology   264 

Religion, from the beginning, has played a very important role in 

shaping the socio-political thoughts of many nations. In fact, most 

nations of the world were patterned and influenced by the sacred 

nature of government. Religion supported and regulated the loyalty 

that existed between the state and the people. The idea of divine right 

of kings, which derived its origin from the theocratic concept of 

governance, vested absolute power and authority  in the king or 

monarch who was seen as a direct representative of God. The monarch 

was superior and answerable only to God. Ancient history is replete 

with examples of this idea.  For example, in Christianity, the Pope was 

seen for centuries as the Vicar of Christ on earth, and by virtue of his 

divine right had the ultimate authority over the Church, and indirectly 

over the state. Islam, on the other hand, believed in the concept of 

divine right of Caliphs (direct descendants and successors of Prophet 

Muhammad) as the supreme leaders of the Muslim community. Under 

Muhammad, the Muslim state was theocratic, with Shari ‘a as the 

religious and moral principles of Islam, and the law of the land. The 

Caliphs were seen as secular and religious leaders. They were not 

empowered to promulgate dogma, because it was believed that the 

revelation of the faith had been completed by Muhammad (Dallai, 

Encarta). 

 However, as representatives of Allah and direct successors of 

Muhammad, Caliphs were to enforce Shari ‘a as the religious and 

moral principles of the land. Their powers were not limited to secular 

issues only but divine, since they were representing Allah. It was on 

this note that Muhammad advocated that the Muslim community 

should choose a successor or a Caliph by consensus to lead the 

theocratic process of leadership to exemplify the earthly kingdom 

under divine rule. It is also on this note that Islamic states seek to 

apply in every detail the Islamic laws in any society they find 

themselves in order to create an Islamic culture, as evident throughout 

the Middle East. Africans were not left behind in this concept of 

divine right. In a typical African society, the rulers were also seen as 

gods or agents of the gods. Traditionally, they were believed to have 

possessed both divine and secular powers to do and undo as the gods 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   265 

please. They were traditional priests, custodians and Supreme judges 

in all traditional matters. In African cosmology, there is no clear 

distinction between the material and the spiritual things. Religion 

embraces the totality of human endeavours. The social, economic, 

political and spiritual lives of the people are all embodied in one 

holistic life. Man, though mortal, can only have meaning in its social 

order through divine legislation. It is religion that translates our socio-

cultural or socio-political order into reality (IOSR Journal of 

Humanities and Social Science, 66). 

According to Okon, religion sacralizes the socio-political values to 

give it a divine sanction or meaning (33). It is these religious beliefs 

that bind the people together, regulate their lifestyle, and give meaning 

to their values, whether social or political. Again, it is this mental 

picture of African worldview that enables Africans to understand, 

express, communicate and govern themselves. 

Today, even though democracy has replaced the idea of divine right, 

religion still plays a major role in the socio-political affairs of most 

nations of the world. In Nigeria, for example, the introduction of 

democracy as a form of government did not go well with the Northern 

Muslims because of its attachment to Western civilization. The 

influence of Western education was speedily penetrating the fabric of 

some Islamic values and system that did not go well with some 

Islamic clerics. To counter this, some Islamic sects began to emerge 

with the aim of reforming their state along the Islamic laws, 

promoting Islamic education. Their objective was to prevent Western 

secularization through education. In the article titled “What Accounts 

for the Rise of Islam,” Kofi Johnson states that a case Study of Nigeria 

and Senegal (IOSR Journal for Humanities and Social Science, 66-

67), between the 70s and 80s, many Muslims became frustrated as a 

result of pressures coming from the secularized world. Many sought to 

reject the waves of Western cultural imperialism and return to their 

Islamic roots. The situation became exacerbated due to constant 

confrontations between the West and the Arab world over the issues 

of Palestine and Arab nationalism. These crises reached their 

crescendo with the Iranian revolution in 1979 (1).   



Maduekwe Pius Chukwuebuka 

 

 
Themes In Igwebuike Philosophy and Theology   266 

The resultant effects of religious conflicts in Nigeria are enormous.  

They pervade all the sectors of the economy. Generally, conflicts 

breed insecurity, discrimination, mutual distrust and slow economic 

and educational development. This is the case in Nigeria where in 

addition to the gratuitous killings and maiming of thousands of 

persons, properties worth billions of naira have been destroyed. 

Certainly, these huge losses have deprived the nation of needed 

manpower and services for the growth of its wobbling economy. 

Religious conflicts in Nigeria have also left  their effect on investment 

options in the crises-ridden areas. The political instability, arising 

from the insecurity and uncertainty that pervades the region, does not 

inspire the confidence of foreign investors and thereby deprives the 

nation of the economic gains. In some instances, the enterprising 

Southerners who had established thriving businesses in the troubled 

areas in the North have relocated to other and safer places. Further, 

religious conflicts in Nigeria have left in  their trail a broken society: 

communities that hitherto co-existed peacefully now treat each other 

with mistrust and latent or open aggression. Consequently, settlement 

patterns begin to follow the boundaries of religion in these areas so 

that adherents can be swiftly mobilized in the event of future riots. 

The disrupted social harmony is sometimes felt in places far from the 

crisis scene and thus accounts for the reprisal riots in other parts of 

Nigeria (Nwaomah, 101-102). 

Igwebuike Ontology vis-a-vis the Issues of Religio-Political Crisis 

in Nigeria  

Igwebuike philosophy as an ideology encourages solidarity, mutual 

complementarity, peaceful coexistence, unity, progress and the pursuit  

of common good. Likewise, it discourages and stands against vices 

and activities like war or crisis, killing, mutual distrust, unhealthy 

competition and rivalry. It points to the fact that there is no human 

being or group of humans that are self-subsistent or independent. 

Rather, every human necessarily needs the other’s complement. 

Igwebuike philosophy argues that when human beings come together 

in solidarity and complementarity, they are powerful and can 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   267 

constitute an insurmountable force, and more so, to express their 

world of relationship, harmony, continuality and complementarity. At 

this level, no task is beyond collective capability (Kanu “Igwebuike 

and the Unity…” web). Thus, while Christians regard religion as a 

personal faith and view the Church’s involvement in or use of political 

activism as a serious aberration, Muslims reject any attempt to 

relegate religion to private sphere, viewing it as a violation of Islam 

principle. For Muslims, Islam is a complete way of life, and there can 

be no separation between private and public, spiritual and temporal, 

religion and politics. For this reason, they make every effort, whether 

through peace or violence, to lay claim of the public space from which 

Christians tend to retreat. Hence, the slow non-partisanship of 

Christians in socio-political activism compared to their Muslim 

counterparts. 

 

Amid the multiplicity of religious practices in Nigeria, there is a 

possibility of having a nation peacefully coexisting, so long as there is 

a mutual understanding  among religions, and also drawing the line 

that demarcates religion from politics; that is, certain qualities and 

goals ought to be the basis of the political system, and not introducing 

the idea of religion. The appointing or electing of a president, 

governor, minister or whatsoever political post as the case may be 

should be done with no attention to religious  belief or practice of the 

candidate, so long as the candidate in question is  to come into power 

and face squarely his political ambition and not lording his/her  belief 

on the nation. And on this note the Igwebuike ontology can be adopted 

in the politics of the nation, a philosophical thought that is devoid of 

religious or cultural sentiment, but rather upholds complementarity 

and peaceful coexistence. Be a candidate from the eastern, northern, 

southern or western part of Nigeria, it does not matter, but that the 

candidate proposes a vision to be actualized for the common good of 

the nation. 

 

National political development is about the ability of a nation to 

improve the lives of its citizens through various measures of 

improvement, with no emphasis on the religious background of the 



Maduekwe Pius Chukwuebuka 

 

 
Themes In Igwebuike Philosophy and Theology   268 

citizens. From the Igwebuike perspective, this ability to improve the 

lives of citizens must be comprehensive, all-round and balanced. It 

includes all aspects of the life of an individual and the nation. It is, 

therefore, holistic in approach, as it aims at full-growth and expansion 

of our industries, agriculture, education, social, religious and cultural 

institutions. 

 

Furthermore, captured in the Journal of Moral Education in Africa, 

Volume 2, Kanu states, in his work on Igwebuike as an Igbo-African 

Philosophy for Christian-Muslim Relations in Northern Nigeria, that; 

Religion is a unique phenomenon in the Nigerian society. 

Although it is one of the few factors that has succeeded in 

bringing together a good number of Nigerians under one 

umbrella, irrespective of ethnic considerations, Christianity 

and Islam in Nigeria have been associated with conflicts and 

violence which has dealt a terrible blow on the nation’s unity 

and brought untold hardships on the people. Religion has been 

politicized, manipulated and militarized by unscrupulous 

people to fan the embers of rivalry, antagonism and ethnic 

discrimination. One lesson that is evident in the incessant 

quarrel between Christians and Muslims in Nigeria is that both 

religions have come to stay. Although both religions have 

misunderstood themselves by dwelling more on their 

differences, there is the need for dialogue, which does not deny 

the significant differences between the two religions. So much 

energy has been dissipated on violence instead of using it for 

solving the problems of human suffering and other socio-

economic and political challenges that face us in the eye. After 

several years of interventions, Igwebuike is proposed in this 

work as an indigenous philosophy to help the adherents of both 

religions to focus on the things that unite them, that is, the 

importance of dialogue to our common existence. Igwebuike is 

a model that is built on the traditional categories of the 

Nigerian-African. It refocuses attention on the fact that 

Muslims and Christians in Nigeria have so many things in 

common as believers and as human beings: the adherents of 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   269 

both religions live in the same world, in the same Nigeria beset 

by the same socio-economic and political problems. To fight 

one another is to engage in a futile enterprise and more so, 

worsen their conditions. Both religions constitute parts of the 

intricate web of reality and relationships in the ontological 

order. Their differences are for complementarity and not 

conflict (40). 

Igwebuike, undoubtedly, has its anchor firmly holding the principle of 

solidarity and complementarity; thus, to be in existence is to live in 

utmost solidarity and complementarity, as it does paint the ideal 

picture of man living in relation and in loving harmony with his 

neighbour. In other words, living outside this circumference of 

solidarity and mutual love and complementarity is to suffer alienation, 

as ‘to be’ is to be in communion with the other in a community of 

being. That one is a Christian and the other a Muslim or Traditionalist 

should not be the basis of existence,  rather, the unity in their diversity 

of brotherhood is to be fostered as it ought to, with no prejudice, 

segregation, marginalization and sentiment.  

Recommendations 

Having  been exposed to the issues of religio-political crisis in Nigeria 

and the menace the nation is facing, it is thoughtful to give away 

negative energies by doing away with political and religious 

sentiments, biases and extremism, and as such embrace the ideals of 

politics and religion to foster complementarity, as posited in 

Igwebuike ontology; and to this, the writer recommends that for a 

more peaceful Nigeria, the following should be employed: 

i. Freedom to practice any religion, so long as it does not 

infringe on the fundamental human right of another; 

ii. There should be a line that delineates politics and religion, 

that is, non-politicization of religion. 

iii. Candidates for political positions should promote peace and 

harmony. 



Maduekwe Pius Chukwuebuka 

 

 
Themes In Igwebuike Philosophy and Theology   270 

iv. Religious or ethnic background should not be a basis for 

politics. 

v. Every candidate should be known for competence and 

delivery. 

vi. A sense of self-governance, peace and unity should be 

inculcated in every citizen from an early stage. 

vii. Political appointments should be devoid of ethnicity or 

religion but  on accountability and qualification. 

viii. Exercising of political franchise should be free and fair.   

Summary and Conclusion 

This research work has looked into the menace of religion and politics 

in Nigeria and the woes facing the Nigeria political system. In 

Nigeria, the improper placement and practice of religion  have indeed 

infringed the ideal of politics, thereby disorganizing the nation’s 

politics and also to a large extent has become an avenue for hate, 

mistrust and marginalization amongst the Nigerian people. This also 

has led to insecurity, loss of life and property, crashing of the national 

economy and ethnic and religious clashes. The issues of religio-

political crisis has sent scores to their graves, displaced several people 

from their political and social position, subjecting many to inhuman 

conditions. 

Several reasons are said to have been the cause of the crisis in Nigeria, 

amongst this causes include: political and power tussle, tribalism, 

religious extremism and ethnic factor, amidst other causes. 

Nonetheless, the idea is to lay a pedestal that would hold and promote 

national peace and brotherhood. Thus, Igwebuike philosophy, as an 

ideology, promotes solidarity and mutual complementarity and is 

placed side by side with the issues of religio-political crisis. It beckons 

on the Nigerian people to embrace national unity to foster a healthy 

political system and religious harmony.  

Igwebuike philosophy evidently puts to all that no nation can progress 

in the absence of peace. It is impossible that a nation experiences 

growth, progress and development amid prejudice and bias; that is, in 



Igwebuike Ontology And The Issue Of Religio-Political Crisis In Nigeria 

 
Themes In Igwebuike Philosophy and Theology   271 

uniting, every hand must be on deck, each contributing his quota in 

commitment and love, and gradually the progress would play out. 

Living for  one another beckons on everyone to embrace the I-Thou 

relation, upholding that which unifies each person, rather than that that 

which differs amongst us. 

A nation that lacks religion is bound to lack conscience, compassion 

and progress. Thus, there is  need to support unreservedly the free 

practice of religion in Nigeria, be it Christianity, Islam or African 

Traditional Religion. No religion in Nigeria should be ranked superior 

or subordinate to the other, and none should be state-sanctioned or 

enforced. Notwithstanding, we must be willing to do away with  the  

fuss caused by religion and politics and making religion a tool of our 

national partisan politics because of the intricacies involved, but  

uphold humanity amidst complementarity and solidarity. 

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