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Papers by Dr. Deezia, Burabari Sunday

Beyond the Blame Game: A Critique of the Reasons for the Emergence of African Indigenous Churches in Nigeria

Book in Honour of Professor G. O. M. Tasie., 2020

Theology in Africa is forever in motion. Hence taking stock of theological issues and trends in t... more Theology in Africa is forever in motion. Hence taking stock of theological issues and trends in the growth and development of Christianity, as a human activity, involves much more than simply believing certain propositions about matters of fact, such as the reasons for the emergence of African indigenous churches, which has turned a lethal for self-exoneration amidst the much problems facing Nigeria and the African continent at large. It is a historical fact that Africa was evangelized through colonial machinery. Hence, whether the European colonizers of Africa was motivated by greed or profit, as maintained by Marxists, or was the natural flowering of humanitarianism, philanthropy and evangelical piety as claimed by those who preach the gospel of the white man’s burden (Afigbo, 1975), or whether it came to do all, including colonialism, commerce, and Christianity, often referred to as the three C’s, it will be tantamount to poor historical thinking to erase the numerous and comprehensive achievements of the missionary enterprise because of human short-comings and failures. It is not an over statement to say that Christianity has become the religion of civilization and development. However, even with the pervasive influence of Christianity in Nigeria, Nigerian Christians (both the educated and non-educated) have refused to put off the memory of colonialism and missionary enterprise in Nigeria. They have continue to hold to the image of Christianity in the western garb; they live in the shadow of past experience and ideologies imposed on them by western explanations, reasons and theories. Consequently, they have continued to shift blames as a way of exonerating themselves from the evil ravaging the African continent and Nigeria in particular. As noted elsewhere, it is a known fact that both Christianity and colonialism denied Africans the right to religio-cultural development, self-expression and up a state of siege that is justified with theories about cultural assimilation (Deezia, 2017). The colonial enterprise provided a kind of structural and moral legitimacy to the missionary enterprise. Thus, there were great convergences in both projects, and the civilizing mission is identified as the most outstanding of these convergences. There is no doubt also that the autocracy and high handedness of the missionaries continued in spite of the grievances of the local congregation. The sadness and dissatisfaction of the people meant nothing to the missionaries. It was in this view that Mitchell contends that: What motivated the Aladura leaders and their followers was a desire to reform existing mission protestant Christianity and make it more relevant to the needs of the daily African life (Mitchell, 1966:85). It is obvious that the African indigenous churches did not emerge in a historical or social vacuum. They were conditioned by a number of factors ranging from spiritual, cultural, socio-economic, political and circumstantial factors (Ayegboyin & Ishola, 2013). However, considering the height of the struggle and quest to indigenize Christianity, the question that comes to mind is what has change? Are the above reasons still tenable till today? For how long shall Africans continue to shift blames for their woes? Are Christian leaders today not victims of what they dislodge in the colonial era, thus causing more harm than the western missionaries? This chapter, therefore, does not only unearth the African Christian scape goat mentality but also gave a critical appraisal of the reasons for the emergence of African indigenous churches in Nigeria, which the paper considered an dated thus the need to move forward.

Evil and Human Suffering in Ogoni Traditional Philosophy: Towards the Multi-Causal Factor Analysis

The reality of evil and human suffering in the world has long been a puzzle to human mind. Though... more The reality of evil and human suffering in the world has long been a puzzle to human mind. Though, over the ages, the various philosophical schools and religious traditions have formulated myriads of explanations to human predicaments; however, the problem of evil and human suffering remains a perennial issue in philosophy and religious discourse. It is against this background that this study is aimed to re￾interpret the problem of evil and human suffering beyond the conventional narratives. The paper focuses on the origin, causes and purpose of evil and human suffering, as well as its practical solutions as practiced in the Ogoni traditional religious philosophy. In analyzing the subject matter, the study adopts the ethnographic method, using the historical and philosophical approach. Through this research effort, it was established that unlike the Judeo-Christian and Islamic religions in Ogoni who trace the sources and causes of evil and human suffering to a ‗mono-demonic factor,‘ the Ogoni indigenous people trace the sources and causes of evil and human suffering to a 'multi-causal factors.‘ More significantly is the fact that the Ogoni do not necessarily perceived evil and human suffering as the end in themselves. Goodness and evilness are dialectical and not diametrically opposed to each other. Hence, the Ogoni traditional philosophy does not give room for the problem of evil and human suffering, as its advantages in maintaining virtues and moral uprightness still holds way.

Scientific Journal of Arts, Humanities and Social Science, 2021

For centuries African philosophy and value system were denied; African philosophers, schools of t... more For centuries African philosophy and value system were denied; African philosophers, schools of thoughts, and traditions were not recognized as part of world philosophy; as a result, pre-colonial African cultures, and societies were labeled "ahistorical," "primitive," "paganistic," "savage," and "juju," among other terms. Africans were thought to be unable to think critically and to lack the kind of consciousness or mentality that promotes development. This condemnation ideology, which defines everything "good to be white" and everything "bad to be black", provided the western audience the moral ground for the destruction of the African society in all forms and manifestations. This study therefore focuses on the place of African philosophy and value system amidst modernity. It adopts the modernization theory of Max Weber and Talcott Parsons. Using the descriptive method, the study revealed that African philosophy, religion, value system and civilization have all been misinterpreted, misrepresented and completely misunderstood. The study argues that cultural features, worldviews, and belief systems have a significant impact on science and technology, philosophy and values, priorities and ideas, skills and ethics. This implies that all societies, even the modern world, are traditional societies. As such, African worldview and thought pattern constitute their philosophy. The paper maintains that African philosophy must transcend abstract reflection. That is to say, now that African philosophy has attained global recognition, there is the need for scholars to apply its principles toward person-oriented development.

A PHILOSOPHICAL INQUIRY INTO THE NATURE OF GOD AND HUMAN SUFFERING: THE OGONI RELIGIOUS EXPERIENCE

GRADUATE SCHOOL, UNIVERSITY OF PORT HARCOURT, NIGERIA, 2018

The thrust of this study is on “The philosophical inquiry into the nature of God and human suffer... more The thrust of this study is on “The philosophical inquiry into the nature of God and human suffering among the Ogoni people.” The Ogoni indigenous people believe in a God who is light and love, strength, joy and peace. Yet each day, in so many places in Ogoni land and in so many ways in the people’s lives, they witness the reality of human suffering. The absurdity of this fact causes a great problem to the above definitions of God, especially when considering the nature/attributes of God and the existence of evil and human suffering, as well as the attempt to reconcile an all-good and all-powerful God with the suffering world. This study therefore aimed at exploring the nature of God as well as to re-interpret the problem of evil and human suffering from the Ogoni philosophical perspective. The study focuses on the nature/attributes of God in Ogoni ontology, the concept/causes of human suffering in Ogoni traditional religious thought and solutions to human suffering in Ogoni religious practices. In analyzing the subject matter, the study adopted the qualitative and descriptive research design, using the multi-dimensional approach, with special reference to the compatibilist or soft deterministic theory propounded by Williams James in 1884. Through this research effort it was established that unlike Christianity and other foreign religions in Ogoni who trace the sources/causes of human suffering to a ‘mono-demonic factor’ the Ogoni trace the sources/causes of evil to ‘multi-causal factors.’ More significantly, is the fact that in as much as some people suffer as a result of their pre-ordained destiny, it was also discovered that others suffer as a result of their free will/choice. The researcher therefore concludes that the Ogoni do not necessarily perceived evil and human suffering as the end in themselves. Goodness and evilness are dialectical and not diametrically opposed to each other. Hence, its advantages in maintaining orderliness and moral uprightness should be sustained.

Books by Dr. Deezia, Burabari Sunday

Beyond the Blame Game: A Critique of the Reasons for the Emergence of African Indigenous Churches in Nigeria

Book in Honour of Professor G. O. M. Tasie., 2020

Theology in Africa is forever in motion. Hence taking stock of theological issues and trends in t... more Theology in Africa is forever in motion. Hence taking stock of theological issues and trends in the growth and development of Christianity, as a human activity, involves much more than simply believing certain propositions about matters of fact, such as the reasons for the emergence of African indigenous churches, which has turned a lethal for self-exoneration amidst the much problems facing Nigeria and the African continent at large. It is a historical fact that Africa was evangelized through colonial machinery. Hence, whether the European colonizers of Africa was motivated by greed or profit, as maintained by Marxists, or was the natural flowering of humanitarianism, philanthropy and evangelical piety as claimed by those who preach the gospel of the white man’s burden (Afigbo, 1975), or whether it came to do all, including colonialism, commerce, and Christianity, often referred to as the three C’s, it will be tantamount to poor historical thinking to erase the numerous and comprehensive achievements of the missionary enterprise because of human short-comings and failures. It is not an over statement to say that Christianity has become the religion of civilization and development. However, even with the pervasive influence of Christianity in Nigeria, Nigerian Christians (both the educated and non-educated) have refused to put off the memory of colonialism and missionary enterprise in Nigeria. They have continue to hold to the image of Christianity in the western garb; they live in the shadow of past experience and ideologies imposed on them by western explanations, reasons and theories. Consequently, they have continued to shift blames as a way of exonerating themselves from the evil ravaging the African continent and Nigeria in particular. As noted elsewhere, it is a known fact that both Christianity and colonialism denied Africans the right to religio-cultural development, self-expression and up a state of siege that is justified with theories about cultural assimilation (Deezia, 2017). The colonial enterprise provided a kind of structural and moral legitimacy to the missionary enterprise. Thus, there were great convergences in both projects, and the civilizing mission is identified as the most outstanding of these convergences. There is no doubt also that the autocracy and high handedness of the missionaries continued in spite of the grievances of the local congregation. The sadness and dissatisfaction of the people meant nothing to the missionaries. It was in this view that Mitchell contends that: What motivated the Aladura leaders and their followers was a desire to reform existing mission protestant Christianity and make it more relevant to the needs of the daily African life (Mitchell, 1966:85). It is obvious that the African indigenous churches did not emerge in a historical or social vacuum. They were conditioned by a number of factors ranging from spiritual, cultural, socio-economic, political and circumstantial factors (Ayegboyin & Ishola, 2013). However, considering the height of the struggle and quest to indigenize Christianity, the question that comes to mind is what has change? Are the above reasons still tenable till today? For how long shall Africans continue to shift blames for their woes? Are Christian leaders today not victims of what they dislodge in the colonial era, thus causing more harm than the western missionaries? This chapter, therefore, does not only unearth the African Christian scape goat mentality but also gave a critical appraisal of the reasons for the emergence of African indigenous churches in Nigeria, which the paper considered an dated thus the need to move forward.

Evil and Human Suffering in Ogoni Traditional Philosophy: Towards the Multi-Causal Factor Analysis

The reality of evil and human suffering in the world has long been a puzzle to human mind. Though... more The reality of evil and human suffering in the world has long been a puzzle to human mind. Though, over the ages, the various philosophical schools and religious traditions have formulated myriads of explanations to human predicaments; however, the problem of evil and human suffering remains a perennial issue in philosophy and religious discourse. It is against this background that this study is aimed to re￾interpret the problem of evil and human suffering beyond the conventional narratives. The paper focuses on the origin, causes and purpose of evil and human suffering, as well as its practical solutions as practiced in the Ogoni traditional religious philosophy. In analyzing the subject matter, the study adopts the ethnographic method, using the historical and philosophical approach. Through this research effort, it was established that unlike the Judeo-Christian and Islamic religions in Ogoni who trace the sources and causes of evil and human suffering to a ‗mono-demonic factor,‘ the Ogoni indigenous people trace the sources and causes of evil and human suffering to a 'multi-causal factors.‘ More significantly is the fact that the Ogoni do not necessarily perceived evil and human suffering as the end in themselves. Goodness and evilness are dialectical and not diametrically opposed to each other. Hence, the Ogoni traditional philosophy does not give room for the problem of evil and human suffering, as its advantages in maintaining virtues and moral uprightness still holds way.

Scientific Journal of Arts, Humanities and Social Science, 2021

For centuries African philosophy and value system were denied; African philosophers, schools of t... more For centuries African philosophy and value system were denied; African philosophers, schools of thoughts, and traditions were not recognized as part of world philosophy; as a result, pre-colonial African cultures, and societies were labeled "ahistorical," "primitive," "paganistic," "savage," and "juju," among other terms. Africans were thought to be unable to think critically and to lack the kind of consciousness or mentality that promotes development. This condemnation ideology, which defines everything "good to be white" and everything "bad to be black", provided the western audience the moral ground for the destruction of the African society in all forms and manifestations. This study therefore focuses on the place of African philosophy and value system amidst modernity. It adopts the modernization theory of Max Weber and Talcott Parsons. Using the descriptive method, the study revealed that African philosophy, religion, value system and civilization have all been misinterpreted, misrepresented and completely misunderstood. The study argues that cultural features, worldviews, and belief systems have a significant impact on science and technology, philosophy and values, priorities and ideas, skills and ethics. This implies that all societies, even the modern world, are traditional societies. As such, African worldview and thought pattern constitute their philosophy. The paper maintains that African philosophy must transcend abstract reflection. That is to say, now that African philosophy has attained global recognition, there is the need for scholars to apply its principles toward person-oriented development.

A PHILOSOPHICAL INQUIRY INTO THE NATURE OF GOD AND HUMAN SUFFERING: THE OGONI RELIGIOUS EXPERIENCE

GRADUATE SCHOOL, UNIVERSITY OF PORT HARCOURT, NIGERIA, 2018

The thrust of this study is on “The philosophical inquiry into the nature of God and human suffer... more The thrust of this study is on “The philosophical inquiry into the nature of God and human suffering among the Ogoni people.” The Ogoni indigenous people believe in a God who is light and love, strength, joy and peace. Yet each day, in so many places in Ogoni land and in so many ways in the people’s lives, they witness the reality of human suffering. The absurdity of this fact causes a great problem to the above definitions of God, especially when considering the nature/attributes of God and the existence of evil and human suffering, as well as the attempt to reconcile an all-good and all-powerful God with the suffering world. This study therefore aimed at exploring the nature of God as well as to re-interpret the problem of evil and human suffering from the Ogoni philosophical perspective. The study focuses on the nature/attributes of God in Ogoni ontology, the concept/causes of human suffering in Ogoni traditional religious thought and solutions to human suffering in Ogoni religious practices. In analyzing the subject matter, the study adopted the qualitative and descriptive research design, using the multi-dimensional approach, with special reference to the compatibilist or soft deterministic theory propounded by Williams James in 1884. Through this research effort it was established that unlike Christianity and other foreign religions in Ogoni who trace the sources/causes of human suffering to a ‘mono-demonic factor’ the Ogoni trace the sources/causes of evil to ‘multi-causal factors.’ More significantly, is the fact that in as much as some people suffer as a result of their pre-ordained destiny, it was also discovered that others suffer as a result of their free will/choice. The researcher therefore concludes that the Ogoni do not necessarily perceived evil and human suffering as the end in themselves. Goodness and evilness are dialectical and not diametrically opposed to each other. Hence, its advantages in maintaining orderliness and moral uprightness should be sustained.