Microsoft Word - IGWEBUIKE JOURNALS VOL. 4. NO. 5..docx IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 128 RELIGION AND POLITICS IN NIGERIA Jude Ifeanyichukwu Onebunne Department Of Educational Foundation Federal College Of Education (Technical), Umunze, Anambra State juno.anyi@gmail.com Abstract The relationship between politics and religion is intimate because there is always a point of convergence. More so, the relationship is complex because of the intricacies inherent in the politicization of religion. Focusing on Nigeria, today, there are three dominant religious groups in Nigeria, Islam, Christianity and African Traditional Religion. Islam and Christianity are not recognized here because of the trivialization of the position of traditional animism; that they take the centre stage in this work is deliberate because of the impact of both on the Nigerian government and politics. The researcher uses the method of critical analysis to review the politicization of these religions and the extent to which religious and political intolerance have had adverse effects on the peace, stability and national growth and development in Nigeria. The impact profoundly reinforces regional and ethnic differences and makes stability in all ramifications more difficult. The recognition of the problem brought about by the politicization of religion has inspired the writing of this paper which is aimed at exploring the relationship between the two; how they both relate to power; and the problems that have emanated from there. The researcher advocates that the three tiers of government, Clergy and the politicians should come together to see that religion and politics work together in Nigeria because they are in separable. Keywords: Religion, Politics, Nigeria Introduction Religion and politics have been bound in a passionate love-hate affair since the beginning of time. Bearing in mind the volatility of Nigeria and the havocs religious crisis have wrecked in the country, one may ask: Should religion and politics be mixed, most especially in a secular state like Nigeria? And if they are mixed, would the mixture be like "manna from heaven", or a powerful poison that burns everything it touches? Though it has being this way, but there is an incontrovertible connection between religion and politics. While the actual role that religion plays in politics has remained debatable, the nexus between the two concepts has been established for long (Falana, 2010). Religion does not make people good or bad. On the contrary, it is being used as an instrument of oppression and deceit in Nigeria. It appears that Nigerians have resigned IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 129 themselves to fate and this is possibly further compounded by poverty, illiteracy, and lack of political education on the part of majority. This position is further aggravated by the general perception that politics is a dirty game and that only people who can deceive, manipulate, and greedily accumulate wealth are meant to participate (Egbewole & Etudaiye, 2011). The number of religious people in Nigeria run into million, yet the level of insecurity, destruction of lives and properties and crimes committed in the name of religion is overwhelming. The need for political stability in Nigeria cannot be overemphasized. A major variable in the Nigerian polity is the relationship between religion and politics which some consider as inseparable, while some support the notion of the separation of religion from politics, so that, the former will not imbibe the corruption inherent in the latter. This leads observers sometimes to speak of the politicization of religion, and aver that it is against the original intent of the founder of religion, or God himself (Van der Veer, 1996). All over the country, religion plays an important role in the daily lives of her citizens; the way we interact with one other, our choice of dressing, food, and politics are mostly affected by religion. In other words, religion and politics are intertwined and it empowers man to function in his society by contesting for a political position so as to contribute his ideology. Nigeria's population of over 140 million is divided nearly equally between Christians, Muslims and a minority traditional worshippers. The importance of this division is well illustrated by the fact that religion, not nationality, is the way in which most Nigerians choose to identify themselves; though not in all cases. Thus, the domains of religion, secularism and politics are becoming increasingly intermingled in both overt and covert ways. Invariably, sectarian politics is inherently problematic (Tar & Shettima, 2010). Thus, there is a need to look at the effects of religion on politics in Nigeria since independence. In addition, the study intends to find out how religion can bring sustainable development to our politics. It concludes by agitating for religious tolerance and the hinging of politics on moral codes. Conceptual Framework Concept of Religion The word ‘’religion’’ is derived from three Latin words vis-à-vis ‘’Ligare’’ meaning to bind, ‘’Relegere’’ meaning to unite or link, and ‘’Religio’’ meaning relationship. From this exploration, religion is a relationship that exists between IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 130 human beings and divine beings. Bouquet articulated it as “a fixed relationship between the human self and some non-human entity, the sacred, the supernatural, the self-existent, the absolute or simply, God” (as cited in Omoregbe, 1993). However, we consider religion in this study as human activities manifesting through beliefs and ritual practices in response to the super sensible being, believed to exist. Imo (1986) posits that ‘religion’ has a combination of two things: the profane and the supernatural. Therefore, a good definition of religion must have to take the two things into consideration. He advances that religion is the varied, symbolic expression of, and appropriate response to that, which people deliberately affirm as being of unrestricted value for them. McGee (1980) defines religion as “a set of activities organized around the sacred- that non-empirical source of power, transcendence, mystery and awe’. The basic dimensions of religion include the belief patterns which accommodate the sacred reality people experience through revelation, reflection or divine illumination; ritual practices which are prescribed for believers as appropriate human responses in the relationship to the ultimate source of being or value; ethical codes which are behaviour directed towards other person; and cultic organization. According to James G. Frazer, “Religion is a belief in a power superior to man, which is believed to direct and control the course and nature of human life” (as cited in Rao, 1990). Nottingham (1971), on the other hand defines it from the perspective of emotional and sentimental attachment of the traditional practices of the past as the determining criteria for religious belief. She says, “Religion is for many people so much an affair of the heart, so often inexplicable even to themselves, so coloured by their own special feeling for the particular belief and ceremonies that have become sacred to them through long association”. Another view closer to the above definition given by Malcolm Hamilton (2001) is that “Religion is seen to be the product of psychological factors inherent in all human beings and on the other it is seen as providing support for social values and social stability”. Concept of Politics Politics is from two Greek words Polis meaning city and Tikos meaning art, skill or method. Abearian & Masannat (1970) define politics as “a phenomenon which has its origin in the class of individual preferences, its process in public demands IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 131 for accommodation of competing goals and its output in the form of binding public polices’. David Easton (Cited in Olaniyi, 2001) defined politics as being concerned with the process of “authoritative allocation of values in any social system”. Values here include all things sought after in the society such as wealth, respect, prestige, position, security, power among others. Aristotles ( 384-322 BC) saw politics as a natural tendency of human beings and cannot be avoided, for example when he tries to determine his position in society , when he tried to achieve personal well-being , and when he attempted to persuade others to accept his view . Aristotle concluded that the ability of individuals and businesses to achieve higher forms of social life is through political interaction with other people. Interactions that occur within an institution that is designed to solve social conflicts and establish state goals. Thus the word indicates an aspect of political life, is commonly understood as life aspects relating to the elements of power: the state, power, decision making, policy, and division or allocation. Johan Kaspar Bluntschli states that politics is the science of watching the affairs of state, to fight for and understanding of the state and circumstances, the properties essentially, in various forms or manifestations of development. ” Joyce Mitchell defines politics as the collective decision-making or policy-making common to the whole society (Politics is a collective decision making or the making of public policies for an entire society). Karl W. Duetch states that politics is a decision-making through public facilities. ” (Politics is the making of a decision by public means). Religion and Politics Religion has been an indispensable phenomenon in Nigeria. It had become an important factor in political discourse (Adigwe & Grau, 2007). The influence of religion is not only limited to politics but its power influences virtually all other facets of life. Political power affects economic prosperity, social relation, educational advancement, and the psych of the society. There are three dominant religions in Nigeria: African Traditional Religion, Islam and Christianity. All these religions and their ideologies allow for interaction between religion and IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 132 politics. The traditional religion of a society is a systematic reflection of their socio- cultural influence, history and legacies on elemental forces, which in turn produces a belief in a supreme cosmic power that created heaven and earth. To this power belong all things in their social psych. Thus, traditional politics of the people has a strong linkage to belief in theocracy. To the Yorubas, Oba (king), the political leader of the people, is only holding his office in trust for Olodumare (the Supreme Being). More so, before an Oba is selected or appointed, as the case may be, the Ifa oracle must be adequately consulted for spiritual approval. Therefore, politics and religion in traditional society are intertwined and have direct influence on each other. This is still the situation, even at the close of the 20th century (Laguda, 2008). Also, Islam as a way of life dictates and governs the totality of life of Muslims from cradle to grave. Consequently, his political interest, economic considerations, social values and interaction are often given Islamic interpretations based on the Holy Quran, prophetic practices and other sources of law recognized in Islam. These virtues are expected to permeate the socio- political structure of any Islamic state. In fact, Prophet Mohammed was the spiritual as well as the political leader of his people during his lifetime. After his death, the Caliphs emerged and still held on to the same principles. Regardless of the nature of the society, Islam encourages Muslims to hold on to its principles by allowing the Holy Quran and the Sunnah to be their guide. We can conclude here that Islam allows for a spiritual relationship between religion and politics (Akintola, 1997). Similarly, Abubakre (1984), writing from an Islamic perspective, suggests that Islam is a way of life, which dictates the political ideology and practice in any Islamic society. He points out that the ideals of Islam are good and are meant to guide political conducts, however, the practices of such ideals are usually influenced by the socio-cultural institutions in the society, including politics. For many Muslims, Islam is a total way of life. It is not correct, according to this viewpoint, to speak of religion and politics but instead religio-politics. Islam is believed to be relevant and integral to politics, law, education, social life, and economy. These are not viewed as secular institutions or areas of life but as aspects of the Islamic religion. Thus, religion and society are interrelated. Laguda (2008) argues that Christians in Nigeria would rather not get involved in politics but the fact remains that Jesus Christ did not discourage political IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 133 participation for the faithful. However, Laguda’s argument is unconvincing due to the fact that there are many Christians who are involved in politics and that have won political seats as governors, senators and honourable. In Judaism, which provided background to Christianity, the God of Israel, Yahweh, is the God of war (Josh. 6:20), economy (Ex. 16), obedience and moral virtues (Num. 21:4-8). Hence, from the outset of the three main religions in Nigeria, politics and religion have effectively complemented each other. As the Divine played the religious role, human played the political role. And the effectiveness of both religion and politics has been based, not only on the involvement of the Divine in the activities of man, but also in following its ethics and principles. Political scientists believe that man is a political animal. This means that we cannot do without politics as well as religion in our everyday life. Therefore, since we make use of each of them in our daily activities, we tend to politicize religion and religionize politics. Thus, Nigerian politics is characterized chiefly by “politicization of religion and religionization of politics” (Adogame, 2006). Mixing the two together makes religion to lose its sanctity and politics to become dirtier. This reality is manifested in the nature of Nigeria’s postcolonial state system, particularly the capture and control of state power by a self-centred, and divided political class that strategically used religion and politics to divide the people, consolidate and extend its control over resources and power in Nigeria’s emerging capitalist formation. For instance, after Nigeria’s independence in 1960, Sir Ahmadu Bello, the premier of Northern Nigeria, embarked on an “official” campaign to “Islamize” the north and eventually spread Islam to other regions. This drive generated, particularly among the Christians and adherents of African Traditional Religions (ATRs), the fear of looming religious extinction. Many scholars have postulated several definitions of religion; however, there is no concise meaning for it because there are problems in defining religion. In fact, Idowu (1973) argues that religion is a difficult topic to handle, whether we are considering its connotation, its origin, or its definition. Wali (1989) asserts that religion is a people’s way of life including both their tradition and social interaction. It is man’s integral attitude of life. From the dawn of his creation, man has never been divorced of religion, whatever kind it may be. It is important to note that religion possesses great functional value and, as a dimension of human life, is believed to have been present since time immemorial. Hence, it is glaring that people attached a strong significance to religion. It controls man in its entirety. It shows that man cannot do without religion regardless of what he/she believes in. In addition, religion stimulates man to control his environment by struggling for power, so as to achieve his objective(s). In a IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 134 nutshell, religion empowers man to pursue political power and other forms of power that can make him to have firm control of his environment. The access to the powers which religion gives to man makes religion inseparable from politics. In survey conducted by the Pew Forum on Religion and Public Life from May to June 2006 explained that 76% of Christians say that religion is more important to them than their identity as Africans, Nigerians or members of an ethnic group. Among Muslims, the figure that chose religion as their most important factor stood at 91%. This shows the power inherent in religion and the value people place on it (Ruby & Shah, 2007). Politics on the other hand does not have a common definition. Politics is the activity through which people make, preserve and amend the general rules under which they live. As such, it is an essentially social activity, inextricably linked on the one hand to the existence of diversity and conflict, and on the other, to a willingness to co-operate and act collectively. Politics requires a constitution and political parties. It involves ideology. It includes criticism (opinion); it requires the public and the state which made up of individuals (Dzurgba, 2008). It is about the acquisition of power and the use of such power. Onyekpe (1998) defines it as: The struggle for power which itself is the authority to determine or formulate and execute decisions and policies, which must be accepted by them. It is the struggle for power of governance, especially executive authority. From the aforementioned, politics is an everyday affair. We make use of politics in our home, office, school, organization, church, mosque etc. It is about control, supremacy and authority. Hence, there is an element of power in religion and politics. However, there is a possibility of effective interaction between religion and politics in a pluralized society. This relationship will depend largely on some essential conditions in the society. These include secularization of politics, flexibility of religious beliefs and respect of the other (where adherents of different faiths are not fanatical or particularistic) and separation of religion from politics. In the same vein, in homogenous societies, it is possible to have pluralized religious ideologies. But where there is a consensus on teachings and practices of such religions, there is bound to be unity of political purpose (Alfold, 1981). In other words, it is the society that will determine the success of the relationship and this depend on how they apply their religious tenets to every issues related to the society. IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 135 Religion and Politics since Independence Generally, there are three ways in which religion can influence politics, namely, by the direct involvement of religious men in politics, by fusing the two (religion and politics) as one and by subjecting politics or government to the doctrine or laws of religion, thereby carrying out politics or governance along the line of religious doctrine, ideals or laws (Omoregbe, 2003). All these are obvious in Nigerian politics and this makes religion and politics inseparable. Religion and religious conflict have long been part of Nigerian politics and public life. In the 1950s, while Nigeria remained under the British rule, Islamic law (Sharia) was incorporated into the country's legal system. In the late 1960s, religion was one factor in the internal conflict that eventually erupted into Biafra war (1967 to 1970), during which about 600,000 people were killed. At the end of the civil war, despite Gowon’s declaration of no victor, no vanquished, the foreign missionaries who were working in the former Biafran enclave were expelled from the country and all the mission schools in the East Central State were taken over by the government. This immediately put the Church into a position of opposition to the government. In addition, other measures imposed by the Federal Government clearly placed the people of the former Biafra in a very difficult position. These measures included the introduction of the federal character in civil service appointment, the quota- system in the admission process into tertiary institutions and the setting up of Pilgrims’ Welfare Boards, specifically and exclusively for Muslims. Since the creation of the Christian Association of Nigeria (CAN) in the 1970s, the Northern political leaders have regarded it as the political wing for Christians. Since the mid-1980s, however, tension between Christians and Muslims has become consistent feature of Nigerian politics .The reaction of the northern political leaders towards this development strengthened against the consciousness of the Christians for greater involvement in the political arena. They became aware of the inspiration and support which Islam provides for Muslim politicians and strived for a reciprocal situation among Christian politicians (Enwerem, 1995). In 1986, the then Muslim military ruler incorporated Nigeria into membership of the Organization of the Islamic Conference (OIC), provoking an immediate outcry from many Christians, who objected to it. In response, Nigerian Christians pushed the government to establish formal diplomatic relations with the state of Israel and this occurred in the early 1990s. IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 136 In a Joint Pastoral Letter, the Catholic Bishops’ Conference of Nigeria emphasizes the civic and political responsibilities of all Christians. This excerpt represents the general content of the letter: .... It is the noble right and serious duty of every responsible citizen to do what he can towards the establishment, maintenance and successful operation of a good government. The prospective voter should be convinced of the importance of his vote. Neglecting to vote is the denial of potential support for social justice and progress... voting conscientiously and purposefully is the citizen’s most available and direct way of contributing to the election of most suitable leaders and support of beneficial policies. It is also in this sense that selling one’s vote or cashing it for short-sighted gain is offensive before God and man (Schineller, 2002). Effect of Religion on Politics The Presidency of Obasanjo in 1999 again brought about the return of religious debate, especially on the Sharia law. His presidency was supposed to be recompense to the north for totally supporting him during the 1999 election. Although according to Kukah (2003), it was in 1979 that non-Muslims outside the north appeared to have heard of the Sharia for the first time. During the debate on the draft constitution for the new republic, members of the National Assembly stumbled on a clause in the draft which states as follows: 1. There shall be a Federal Sharia Court of Appeal, which shall be an intermediate Court of Appeal between the States’ Sharia Courts of Appeal and the Supreme Court of Nigeria. 2. The Court shall be composed of a Grand Mufti and whatever number of Muftis (not less than three) the National Assembly shall prescribe. 3. In each State of the Federation that so desires there shall be a Sharia Court of Appeal to be established by the Constitution of the State”. With this understanding, Christians in the National Assembly were united in purpose to stand against the endorsement of Shari’a law. Likewise, the Muslim members stood their ground to see it become law. After negotiations, a sub- committee was set up, which finally tabled a draft proposal for the members to consider. This draft was accepted and duly inserted in the proposed constitution. It stated that, instead of having a separate Federal Sharia Court of Appeal, which might appear to be at par with the Supreme Court, the Supreme Court should comprise some members that are learned in Islamic law to hear appeals from IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 137 State Sharia Courts of Appeal. Though, this proposal was accepted, later events revealed that religion has penetrated into Nigerian politics in a powerful way than ever before. The Muslims on one hand seem to have braced up to pursue the Sharia issue and to implement it in the entire Federation while Christians, on the other hand, were set on the alert and considered ways to foster solidarity among themselves in resistance to feared attempts at the Islamization of Nigeria. Finally, religion became a strong factor that could not be waved aside in policy making. In addition, the debate on Sharia law led to schism. Many Muslim interpreted the constitutional provisions by focusing on the provision on freedom of religion. Many Christians, in contrast, focused on the provision that no State religion be adopted and feel that the introduction of Shari’a law is unconstitutional, because it affects their religious freedom. With the introduction of Shari’a law, some Christian groups have ‘translated’ the current Muslim debate into the realm of Christianity and demanded the introduction of (Christian) canon law in predominantly Christian States (Imo, 2008). Moreover, the implementation of Sharia law brought about religious unrest, violence and annihilation of Christians, especially in the States that adopted Sharia law. During Obasanjo’s tenure, Christian-Muslim tensions deepened. Shortly after he assumed office in 1999, twelve states decided to apply Sharia to criminal cases, provoking considerable hostility from the Christians. At the same time, many Christian denominations stepped up evangelistic and missionary efforts in middle-belt and northern states thus, further heightened tensions. On this, Atubi (2007) remarks that: The anti-Sharia Demonstration by Christians on 21st February, 2000 led to a major conflict between the two groups, resulting in massive killings of people on both sides, the destruction of religious buildings, general arson, and destruction of property. The scale of the massacre and destruction was very high and thousands of people were reported to have been slaughtered like rams. The Kaduna conflict demonstrated the fundamental problem created by the adoption of the Sharia legal system. There was insecurity of life among Christian minority groups in the state. Many people, on both sides, called for partition of Nigeria, rather than adoption and abandonment of the Sharia system. The Kaduna religious crises led to retaliatory killings and burning of Mosques in Abia and Owerri, in which Igbo youth targeted northerners who they accused of killing their kith in the North. IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 138 Since May 1992, over 10,000 people have died from communal-religious conflicts. Plateau, Benue, Taraba and Borno States constituted the highest figure of causalities. According to some accounts, more than 10,000 people have been killed in sectarian conflicts, primarily in Kaduna and Plateau States in the last seven years. Subsequently from 2001, incidents of Christian-Muslim violence have become more frequent and bloodier. Violence between Muslims and Christians in Nigeria has claimed thousands of lives in the past decade. It flared again in February 2006 when Muslim were outraged at the caricatures of the prophet Muhammad which led to a massacre of dozens of Christians in the north, followed by reprisal killings of Muslims by Christians in the south. More than 150 people were killed and numerous churches and mosques destroyed. Also, the effect of religion on politics has brought about people voting according to their faith regardless of the capacity of the candidate to lead the country. This was evident in the southeast. For instance, Catholic Priests in Anambra State openly enjoined their members to vote for Peter Obi (former governor) because of his religious inclination. According to him “he always clutched his chaplet tightly in his hands to demonstrate to the Catholic faithful that he was certainly one of them. ”And they accepted him (Okafor, 2011). Although, Islam and Christianity have taken a clear position in the political life of Nigerians, it does not mean that African Traditional Religion is relegated to the background. Even Muslim and Christian politicians, privately and secretly consult the priests of the African Traditional Religion, especially when it comes to political agreements and business contracts. However, African Traditional Religion is not a strong factor in the fashioning of state policies and political programs. The manipulation of religion by some powerful individuals who hide under the guise of religion to pursue selfish interests, and greediness of some religious leaders who patronize corrupt rulers remains part of the negative effects of religion on the polity. Greed has crept into the religious terrain to the extent that some religious leaders now patronize corrupt rulers to meet their lust for money and other material gains. Efforts by Nigerian politicians to gain ascendancy and power have led to situation in which politics have swept away sacred precepts of religion, and in the process, contaminated the hearts of people with bitterness and enmity for the religion of others. Hence, Falana (2010) quotes Bala Usman who says that: IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 139 ‘’the real basis of the manipulation of religion in Nigeria today is the need to obscure from the people of Nigeria, a fundamental aspect of our reality; that is the domination of our political economy by a class of intermediaries who are being increasingly exposed. And this is to enable this class to cover themselves with religious and ethnic disguises in order to further entrench division among our people, slow down their awakening at any cost; even the unity of our country for which so much has been sacrificed.’’ On the other hand, the positive effect of religion on politics has brought about the reinvigoration of Christian reawakening to politics. In the 1999 elections, Pentecostal Christians openly supported Obasanjo’s candidature under the banner of the People’s Democratic Party (PDP), viewing him as a symbol of the restoration of Christian control over the government of Nigeria and of the “ending of Muslim political dominance” (Ojo, 2004). After Obasanjo was elected president, Pentecostal leaders conducted an all-night prayer meeting for him. This gesture was politically endorsed and rewarded with the construction of a chapel in the Presidential Villa, the seat of national politics. Obasanjo’s victory at the polls and his eventual swearing-in as president on 29th May, 1999 was heavily steeped in Christian Pentecostal symbolism. A drama that was spectacularly replayed in subsequent elections testifies to this: To many Christians, Obasanjo’s “second coming” was a spiritual metaphor, one that went beyond the ordinary fact of his fortuitous emergence as a beneficiary of political compromise between the country’s geo-political power blocs ... For Christians it was a fulfilment of God’s promise to liberate his children (Southern Christians) from the yoke of northern (Muslim) leadership. A political exigent “second coming” was therefore invested with a spiritual halo, and Obasanjo himself became transformed into a virtual ‘Messiah’ almost overnight (Obadare, 2006). After the completion of two four-year terms and the abortive third term by President Olusegun Obasanjo, political leaders began talking of alternating the Presidency between the largely Christian south and predominately Muslim north. IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 140 After considerable infighting and the disqualification of several would-be contenders, all of the country's major political parties chose Muslims as their candidates and after the controversial election, Alhaji Musa Yar’Adua emerged as the President. Though occult practices, cultism and superstitions which serve as a device among politicians to tussle for power becomes paramount. Eso (2003) notes some incontrovertible facts pertinent to our religion-in-politics dilemma. According to him, “religion has a place in the lives of every nation, Nigeria included. Irrespective of the faith or denomination, religion when truly practiced in its truest form and spirit, has been and remains sacred. It plays a vital role in purposeful leadership, community building, social justice, law and order, peacemaking, reconciliation, forgiveness and the healing of wounds, be it political, family or personal”. This means that if people truly make use of beliefs, values and attitudes inherent in religion into politics, it will bring about focused and resolute political leaders in the country who will be devoid of sanctimonious hypocritical attitude. It will also help in bringing about fair play into politics. Religion as an Instrument for Sustainable Political Development Religion can bring about sustainable political development through the inculcation of high sense of morality, sense of duty, selfless service, public accountability, respect for human lives, love of one’s neighbour, sense of humanity, abhorrence of violence, love for peace, contentment with what one can legitimately have, corruption, justice etc in the citizens as well as the leaders as stated by Omoregbe (2003). If a religion fails to inculcate a sense of morality in the people, then it has failed in its creed and is not in a position to help bring about good governance and sustain political development in a country where it has failed to raise the moral standard of the people. Devotion to religious tenets by the leaders and followers will greatly enrich political activity. Embedded in each religion are the beliefs, practices and ethics that serve as check for excesses in human behaviour. Thus, values in religion are viable mechanisms for political stability and development. In addition, religion can function as a unifying factor for political development, since religion influences every aspect of human lives and serves as a basis for human existence. Religion can boost inter-religious dialogue which can ultimately bring about religious tolerance in the society. Inter-religious dialogue is a platform where religious leaders discuss and orientate people about the essence of religion and its efficacy in the society. Hence, it is important for religious leaders to guide IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 141 against hypocritical teaching that can disrupt peace and political stability. Therefore, exchange of ideas remove ignorance and eliminates religious conflicts. Also, the observance of the oath of office by the political leaders will sustain political development. Political office holders should allow their religious tenets to guide them continuously. This is why Adeleye (1988) asserts that: Religion breeds an ideal heart in man to be able to be conscious of the need to have a clean heart. By this, he will grow to have a philanthropic or patriotic thought before venturing to lead or represent his people in government of the state. In another words, religion will prepare the mind of man to be a good politician who will constantly fall back upon his religion to guide him. The teachings or threats of religion are expected to guide him to be able to lead his people aright as a politician with fear of God in him. He will never consider himself first, rather he knows that he is the servant of the electorates that is, his people. Religion in an idealistic set up, therefore, serves as oil to lubricate politics. This is to say that religion bears peace and love, both of which are vital ingredients that can sum the interests of societies together for an ideal and a very healthy and purposeful politics. Therefore, in achieving good governance and political stability, religion should serve as a guiding factor in all political activities that the country engages in. The impact of religion on politics can enhance sustainable development if the impact is positive. With the politicization of religion, there is a sense of religious reawakening which is supposed to have a positive impact on the political development of the country but has had a negative effect. However, religion can contribute to national integration, political mobilization, reformation of ethnic identity, nationalism, peaceful co-existence, economic, social and political development. Apparently, the effect of religion on politics all over the world is bifocal, in the sense that it is both positive and negative. It is positive in the sense that religion, as earlier identified, is value-driven and it naturally robs off on the polity through the participation of ardent religious believers. The negative effect could be deciphered from the perspective of sectarian tendency; where religious bigots do anything in the name of religion to ensure that positions or offices are gained IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 142 by their adherents. Such people stand on the position that their ideals and beliefs dominate any environment they find themselves (New York Times, 2005). Recommendation To ensure a stable environment where both religion and politics can flourish, the government should give more power to the National Religious Advisory Board and the Nigeria Inter-Religious Council who will promote inter-religious dialogue and religious tolerance through organising seminars and workshops for religious adherents which will help in building sustainable political development. Also, the basis of gaining political power must be based on the ability to perform with good moral standard. It should not be based on religious identity. Religious leaders should act as watchdogs to political office holders by guiding them against unacceptable practices that can jeopardize political development, not meddling with politics. The government should stop using public fund to sponsor people to pilgrimage. Instead, the fund apportion to it should be diverted to create employment for the teeming youth, improve our educational institution and to alleviate poverty in the society. Thus, making use of religion in Nigerian politics should be geared towards ensuring a harmonious and peaceful co-existence (of Christianity and Islam) and political development. Conclusion Sincerely, religion has been used and is still being used to induce violence and has caused stunted growth to our political stability and sustainable development. The relationship between religion and politics in any society should be mutual, and if properly managed, should bring about tranquillity and national growth and development. On the other hand, if the relationship is not properly managed, it could generate conflict. This is because religion is about personal experience and access to divine powers, while politics is all about gaining political power for personal reasons. Since these are mutually and exclusively related, there is constant need for symbiotic relationship. Hence, religion can either bring conflict or peace, development or destruction, growth or retardation, stability or instability, security or insecurity. It depends on how it is made use of along with politics. The mixing of both religion and politics is not a problem, but IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 143 the level of moral standard, patriotism towards the country and proper understanding of religion are the determining factor. References Abubakre, R. D. (1984). Islam nostrum for religious tolerance in polity of a multi-religious state: The Nigerian experience. In: J.O. Onaiyekan (ed.), religion, peace and unity in Nigeria (Ibadan, NACS). p.129. Adeleye, M. O. (1988). Religion, politics and society. In: S. A. Adewale (ed), religion and society: The Nigerian experience, Ibadan: Orita Publications. p. 75. Adigwe, H., & Grau, I. (2007). When God says yes -who can say no? religion as a factor in political discourse in Nigeria since the 1960s. Stichproben. Wiener Zeitschrift fürkritische Afrikastudien. p. 81. Retrieved from http://www.univie.ac.at/ecco/Stichproben/Nr13_ Adigwe_Grau.pdf. Adogame, A. (2006). Politicization of religion and religionization of politics in Nigeria. In C.J. Korieh and G.U. Nwokeji (eds), Religion, History, and Politics in Nigeria. Oxford: University Press of America. p. 128. Akintola, I. L. (1997). Introduction to Islam. In: I. S. Aderibigbe and D. Afolabi, O. O. (2015). The role of religion in Nigerian politics and its sustainability for political development. Net Journal of Social Sciences, 3(2): 42-49. Aiyegboyin (eds.). Religion: Study and Practice. Ijebu-Ode: Alamsek Press. p. 138. Alfold, B. (1981). Religion and politics. In R. Roberts (ed.), Sociology of Religion. Canada: Penguin. p.164. Atubi, N. O. (2007). Historical perspective of Islamic religious crisis and Political Development in Nigeria. In: E. E Udoye (ed). Environment and Conflict in Africa: Issues and Problems. Enugu: Prefabag Investment Limited. pp. 253-264. IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 144 Bujra, J. (2006). Leo Igwe: Interview with a Nigerian humanist. Review of African political economy, 33 (110): 740-743. Dzurgba, A. (2008). Nigerian politics and ethical behaviour. Ibadan: John Archers (Publishers) Ltd. p. 1-5. Egbewole, W . O., & Etudaiye, M. A. (2011). Religion, Politics and Justice: Interplay of Forces in Nigeria. Retrieved from http://www.etudaiyeandco.com/.../religion_politics_and_justice_ interplay_of_ forces_in_nigeria.pdf. Eso, H. (2003). Nigeria: Religion as a tool of politics. Retrieved from http://www.kwenu.com/publications/hankeso/religion_politics.htm. Falana, F. (2010). A public lecture delivered at the 51st birthday anniversary of Rt. Rev Alfred Adewale Martins, Catholic Bishop of Abeokuta, Ogun State on Saturday June 5, 2010. Federal Republic of Nigeria (1999). Constitution of the federal republic of Nigeria. Retrieved from http://www.nigeria law.org/ConstitutionOfTheFederalRepublicofNigeria.htm. Furtune News (2011). Senator-elect decries religion’s role in Jigawa’s Polls. April 19. From John Akubo (Dutse) and Babatola Adeyemi (Lagos). Idowu, E. B. (1973). African traditional religion. A Definition. London: SCM Press. p. 22. Imo, C. (2008). Evangelicals, muslims and democracy: with particular reference to the declaration of Shari’a in Northern Nigeria. In T. Ranger (ed.) Evangelical christianity and democracy in the global South.Oxford. Oxford University Press. p. 64. Kukah, M. H. (1993). Religion, politics and power in Northern Nigeria. Ibadan: Spectrum Books. p. 228. Kukah, M. H. (2003). Human rights in Nigeria. hopes and hindrances. Aachen: missio. Retrieved from http://www.missio- IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 145 aachen.de/Images/MR%20Nigeria%20englisch_tcm14-12285.pdf December 07, 2007. p.31. Laguda, D. O. (2008). Religion and politics in a pluralistic society: The Nigerian experience. Politics and Religion, 2:123-133 New York Times. February 23, 2005. Obadare, E. (2006). Pentecostal presidency? The Lagos-Ibadan ‘theocratic class’ and the Muslim ‘other’. Review of African Political Economy, 33(10): 665- 678. Ojo, M. A. (2004). Pentecostalism, public accountability and governance in Nigeria. A paper presented at the workshop on Pentecostal-Civil Society Dialogue on Public Accountability and Governance. Lagos, 18 October, 2004. p. 2. Okafor, J. C. (2011). Nigeria, religion and politics. Retrieved from http://www.jonchikadible.word press.com. Omoregbe, J. I. (2003). Religious ideals and the question of governance in Africa. In: Oguejiofor, J. O. (ed.). Philosophy, democracy and desponsible governance in Africa. New Brunswick and London: Transaction Publishers. p. 309. Onyekpe, J. G. (Ed). (1998). Politics and political power in Nigeria: Nature, Dynamics and Determinants. In: M. Dukor, Philosophy and politics: discourse on Values and Power in Africa. Lagos: Obaroh and Ogbiriaka Publishers. p. 16. Ruby, R., & Shah, T. S. (2007). Nigeria’s presidential election: The Christian- muslim divide.Pew Forum on religion & public life. pew research center. W ashington, DC. Retrieved from http://pewresearch.org/pubs/435/nigeria- presidential-election. Van der Veer, P. (1996). The ruined center: Religion and mass politics in India. Journal of International Affairs, 50(1):254-277. IGWEBUIKE: An African Journal of Arts and Humanities Vol. 4 No 5, November 2018. ISSN: 2488-9210(Online) 2504-9038(Print) (A Publication of Tansian University, Department of Philosophy and Religious Studies) 146 Wali, N. S. (1989). ‘Morality in Nigeria: An Islamic Viewpoint’ in: Atanda, J. A., Ashiwaju G. and Abubakar Y. Nigeria since Independence: The First 25 years https://www.naija.ng/401889-religion-and-politics-nigeria-egbo-ekene- opinion.html#401889 https://www.naija.ng/401889-religion-and-politics-nigeria-egbo-ekene- opinion.html#401889