Musa Gaiya - Academia.edu (original) (raw)
Papers by Musa Gaiya
A publication of the Dictionary of African Christian Biography with U.S. offices located at the C... more A publication of the Dictionary of African Christian Biography with U.S. offices located at the Center for Global Christianity and Mission at Boston University. This issue focuses on: The Project Luke scholarship program ran from 1999 to 2011 at the Overseas Ministries Study Center where DACB Founder and Director Emeritus Jonathan Bonk served as Executive Director from 2000 to 2013. This issue of the Journal retraces the history of Project Luke by recounting the stories provided by seventeen men and two women in these pages
Exchange, 2004
This paper discusses growth of Christianity in northern Nigeria since 1975. It shows Christianity... more This paper discusses growth of Christianity in northern Nigeria since 1975. It shows Christianity has grown in northern Nigeria making it more pluralistic than it was at independence in 1960. The paper argues that Christianity has not only solidified its base in what is now called the Middle Belt but it has made inroads into core Muslims states. This is why the maintenance of the plurality of the twelve states that implemented the…
The Hausa Bible of 1980 is a notable publishing event in the history of Bible translation. The au... more The Hausa Bible of 1980 is a notable publishing event in the history of Bible translation. The author tells the story of the leading personalities responsible for this translation and recounts the many challenges faced. The author also points out that this landmark achievement should not obscure the fact that the subgroups under Hausa hegemony have mother tongues that should not be neglected. "No language can substitute for the mother tongue. ... [In} the case of the 1980 edition of the Hausa Bible, care was supposedly taken to express the message in a way that non-Hausa speakers can readily understand, since for the non-Hausa in Northern Nigeria the Hausa language is his second or even third, if not fourth language. Real Hausa, whether Sokoto, Bauchi or Kano, for most of them is often out of reach. " Introduction: Mastering the Hausa Language This publication is a landmark in both the history of Christianity among the Hausa speaking communities of Nigeria and the history of literature written in Hausa .... inevitably evangelism lies at the heart of the missionary impulse; and, in the process of Christian proselytisation ... the rendering of God's recorded word into the relevant local language, the history of translations of the Holy scripture is now approaching nothing less than its 150th anniversary-a remarkable record in the context of the African continent. (West Africa, 15th June, 1981. p. 1356) 'I hus ran an e.xcerpt from a review ofthe new Hausa Bible which appeared in 1980. Unlike the Yorubas, Igbos and perhaps other major tribes in Nigeria, the Hausas, predominantly in the northern part of Nigeria, had no Sierra Leoneans of Hausa origin to initiate missionary work among them. The two Hausa ex-slaves emancipated in Trinidad who came to Badagry in
International Bulletin of Mission Research, 2007
International Bulletin of Mission Research, 2007
Nova Religio: The Journal of Alternative and Emergent Religions, 2015
This article identifies two responses to social challenge by charismatic Pentecostal churches in ... more This article identifies two responses to social challenge by charismatic Pentecostal churches in Nigeria. I argue that churches taking a centripetal position are either socially passive or they collude with corrupt leaders and groups who undermine efforts toward political, social and human improvement; yet, in their engagement with society they offer spiritual solutions to myriad social and political problems. Conversely, churches taking a centrifugal approach try to confront political and social problems, but these churches are relatively few and located primarily in Lagos, although they are growing in influence. I conclude that charismatic Pentecostalism in Nigeria currently is shifting from strictly spiritual solutions to sociopolitical problems to an emphasis on meeting social needs in practical ways.
Africa in Scotland, Scotland in Africa, 2014
Pneuma, 2014
Ethno-religious violence has plagued northern Nigeria in the last thirty years and has specifical... more Ethno-religious violence has plagued northern Nigeria in the last thirty years and has specifically affected Plateau State during the last decade. This article examines the attitudes and responses of pentecostal leaders in Plateau State toward violence and peace. Their attitudes are also compared to those of mainline Christian leaders in northern Nigeria and pentecostal leaders in southern Nigeria, a region that has not been affected by ethno-religious violence. The methods used included observation, questionnaires, and interviews. The research found that pentecostal leaders have a more positive attitude toward Muslims than do mainline leaders overall. There was no difference between pentecostal and mainline leaders in attitudes toward violence. However, there is a wider difference in attitudes toward violence and peace among Pentecostals than among mainline Protestants. Furthermore, pentecostal leaders in Plateau State demonstrated a greater involvement in peace-making initiatives ...
Nova Religio, Feb 1, 2015
This article identifies two responses to social challenge by charismatic Pentecostal churches in ... more This article identifies two responses to social challenge by charismatic Pentecostal churches in Nigeria. I argue that churches taking a centripetal position are either socially passive or they collude with corrupt leaders and groups who undermine efforts toward political, social and human improvement; yet, in their engagement with society they offer spiritual solutions to myriad social and political problems. Conversely, churches taking a centrifugal approach try to confront political and social problems, but these churches are relatively few and located primarily in Lagos, although they are growing in influence. I conclude that charismatic Pentecostalism in Nigeria currently is shifting from strictly spiritual solutions to sociopolitical problems to an emphasis on meeting social needs in practical ways.
A publication of the Dictionary of African Christian Biography with U.S. offices located at the C... more A publication of the Dictionary of African Christian Biography with U.S. offices located at the Center for Global Christianity and Mission at Boston University. This issue focuses on: The Project Luke scholarship program ran from 1999 to 2011 at the Overseas Ministries Study Center where DACB Founder and Director Emeritus Jonathan Bonk served as Executive Director from 2000 to 2013. This issue of the Journal retraces the history of Project Luke by recounting the stories provided by seventeen men and two women in these pages
Exchange, 2004
This paper discusses growth of Christianity in northern Nigeria since 1975. It shows Christianity... more This paper discusses growth of Christianity in northern Nigeria since 1975. It shows Christianity has grown in northern Nigeria making it more pluralistic than it was at independence in 1960. The paper argues that Christianity has not only solidified its base in what is now called the Middle Belt but it has made inroads into core Muslims states. This is why the maintenance of the plurality of the twelve states that implemented the…
The Hausa Bible of 1980 is a notable publishing event in the history of Bible translation. The au... more The Hausa Bible of 1980 is a notable publishing event in the history of Bible translation. The author tells the story of the leading personalities responsible for this translation and recounts the many challenges faced. The author also points out that this landmark achievement should not obscure the fact that the subgroups under Hausa hegemony have mother tongues that should not be neglected. "No language can substitute for the mother tongue. ... [In} the case of the 1980 edition of the Hausa Bible, care was supposedly taken to express the message in a way that non-Hausa speakers can readily understand, since for the non-Hausa in Northern Nigeria the Hausa language is his second or even third, if not fourth language. Real Hausa, whether Sokoto, Bauchi or Kano, for most of them is often out of reach. " Introduction: Mastering the Hausa Language This publication is a landmark in both the history of Christianity among the Hausa speaking communities of Nigeria and the history of literature written in Hausa .... inevitably evangelism lies at the heart of the missionary impulse; and, in the process of Christian proselytisation ... the rendering of God's recorded word into the relevant local language, the history of translations of the Holy scripture is now approaching nothing less than its 150th anniversary-a remarkable record in the context of the African continent. (West Africa, 15th June, 1981. p. 1356) 'I hus ran an e.xcerpt from a review ofthe new Hausa Bible which appeared in 1980. Unlike the Yorubas, Igbos and perhaps other major tribes in Nigeria, the Hausas, predominantly in the northern part of Nigeria, had no Sierra Leoneans of Hausa origin to initiate missionary work among them. The two Hausa ex-slaves emancipated in Trinidad who came to Badagry in
International Bulletin of Mission Research, 2007
International Bulletin of Mission Research, 2007
Nova Religio: The Journal of Alternative and Emergent Religions, 2015
This article identifies two responses to social challenge by charismatic Pentecostal churches in ... more This article identifies two responses to social challenge by charismatic Pentecostal churches in Nigeria. I argue that churches taking a centripetal position are either socially passive or they collude with corrupt leaders and groups who undermine efforts toward political, social and human improvement; yet, in their engagement with society they offer spiritual solutions to myriad social and political problems. Conversely, churches taking a centrifugal approach try to confront political and social problems, but these churches are relatively few and located primarily in Lagos, although they are growing in influence. I conclude that charismatic Pentecostalism in Nigeria currently is shifting from strictly spiritual solutions to sociopolitical problems to an emphasis on meeting social needs in practical ways.
Africa in Scotland, Scotland in Africa, 2014
Pneuma, 2014
Ethno-religious violence has plagued northern Nigeria in the last thirty years and has specifical... more Ethno-religious violence has plagued northern Nigeria in the last thirty years and has specifically affected Plateau State during the last decade. This article examines the attitudes and responses of pentecostal leaders in Plateau State toward violence and peace. Their attitudes are also compared to those of mainline Christian leaders in northern Nigeria and pentecostal leaders in southern Nigeria, a region that has not been affected by ethno-religious violence. The methods used included observation, questionnaires, and interviews. The research found that pentecostal leaders have a more positive attitude toward Muslims than do mainline leaders overall. There was no difference between pentecostal and mainline leaders in attitudes toward violence. However, there is a wider difference in attitudes toward violence and peace among Pentecostals than among mainline Protestants. Furthermore, pentecostal leaders in Plateau State demonstrated a greater involvement in peace-making initiatives ...
Nova Religio, Feb 1, 2015
This article identifies two responses to social challenge by charismatic Pentecostal churches in ... more This article identifies two responses to social challenge by charismatic Pentecostal churches in Nigeria. I argue that churches taking a centripetal position are either socially passive or they collude with corrupt leaders and groups who undermine efforts toward political, social and human improvement; yet, in their engagement with society they offer spiritual solutions to myriad social and political problems. Conversely, churches taking a centrifugal approach try to confront political and social problems, but these churches are relatively few and located primarily in Lagos, although they are growing in influence. I conclude that charismatic Pentecostalism in Nigeria currently is shifting from strictly spiritual solutions to sociopolitical problems to an emphasis on meeting social needs in practical ways.