IMPACT OF SAME FAITH TICKET ON THE NIGERIAN POLITICAL ATMOSPHERE
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IMPACT OF SAME FAITH TICKET ON THE NIGERIAN POLITICAL ATMOSPHERE
Abstract
This study looked at the impact of a same-faith ticket on the Nigerian political environment: a review of the APC’s presidential candidate selection for 2023. Three objectives were proposed: to investigate whether the same faith presidential ticket has an impact on Nigeria’s political atmosphere,
to discover the challenges associated with the selection of a same faith presidential candidate in Nigeria, to determine whether the same faith presidential ticket will disrupt the fragile peace that exists among Nigeria’s various religious groups,
and to determine whether the same faith presidential ticket can engender peaceful and harmonious existence among Nigeria’s diverse peoples.
A total of 77 responses were collected and authenticated from the recruited participants, with all respondents coming from Ikeja, Lagos. The Chi-Square statistical programme (SPSS) was used to test the hypothesis.
CHAPITRE TWO
LITERATURE REVIEW
Religion’s Role in Nigerian Society
Nigeria is a religiously diverse country. Aside from the three major religions, Christianity, Islam, and Traditional Religion, various others vie for significance and recognition. Despite this reality, Nigeria is a secular state in theory. Since independence, this has been stated in the constitution.
To emphasise the point, the word secular is derived from the Latin word ‘Secularis,’ which signifies temporary. It is understood to signify “of or pertaining to worldly things, as opposed to sacred things, or having no particular religious affinities.” Secularism is a doctrine that opposes religion.
It contends that religion has no place in civic affairs and that civil laws have no interest in religion. As a result, a secular state is one in which religious communities have no recognised role in politics and have no formal relationship with the state.
This is not the same as a theocratic or religious state in which religion determines what happens in the state. According to Section 10 of the 1999 Federal Republic of Nigeria Constitution, “the government of the federation shall not adopt any religion as State Religion.”
As a result, religion should not be an issue in policy creation, governance, or other governmental activities. Every citizen, by extension, has the right to freedom of thought, conscience, and religion. Section 38 states unequivocally:
Every person has the right to freedom of thought, conscience, and religion, including the right to change his religion or belief and the right to manifest and propagate his religion or belief in worship, teaching, practise, and observance (either alone or in community with others, in public or in private).
No person attending any place of education shall be required to receive religious instruction or to participate in or attend any religious ceremony or observance relating to a religion other than his own or a religion not approved by his parents or guardians, and
No religious community or denomination shall be barred from offering religious instruction to pupils of that community or denomination in any school run entirely by that community or denomination.
The constitution also emphasises the importance of actively encouraging national integration. As a result, discrimination on the basis of origin, gender, religion, status, ethnic or linguistic association or ties is outlawed, and national ethics include Discipline, Integrity, Dignity of Labour, Social Justice, Religious Tolerance, Self-reliance, and Patriotism.
Furthermore, participation in political parties is available to all citizens, regardless of their place of origin, birth conditions, gender, religion, or ethnic group. Theologically, the religion policy in the Nigerian constitution can be understood from the preceding.
The legislative protections are put in place to ensure that citizens have religious freedom and that the state or government does not identify with or favour one religion over another.
The idea of ‘live and let live’ is upheld, and the contribution that religion can make to citizens’ lives is acknowledged, therefore the belief in religious tolerance. Religions, on the other hand, are powerful brotherhoods, demonstrating quite effective learned family bonds on Earth.
It’s no surprise, according to Takaya (1992), that members of exclusive clubs, cliques, or cults provide each other undeserved support, favours, and considerations. This is what makes religion politicised so distasteful in a multi-faith country like Nigeria,
because the impartiality of “brothers” in public office is likely to be blurred by religious considerations in serving a diverse population (pp. 111-112).
Religious Expressions in Nigerian Politics
Religion has been a powerful force in Nigerian politics, endangering the country’s secularism. Religion presents itself in different sectors of life in Nigeria; yet, it is worth noting that religion has never been used to cause problems. This is accomplished by ensuring that no faith is disproportionately privileged or disregarded.
For example, at public events such as political rallies and national assemblies, prayers are either not performed at all or are offered by recognised religious leaders or bureaucrats. In this scenario, if a Muslim said the opening prayer, a Christian will say the closing prayer, and vice versa.
This is a method of avoiding disagreement, which could escalate into violence. In terms of public holidays, Christianity and Islam are well-served because work-free days are observed throughout respective festivals. However, no national holiday has ever been declared by the Federal Government in Nigeria for traditional festivals.
Though no formal justification has been provided, one is obvious. Traditional religion is divided, and there is almost always no unifying interest. Festivals are observed locally, and many of them might span a week or more, with the times varying from one community to the next. like a result, there are no fixed days or hours, like in Christianity and Islam
. More importantly, no serious pressure has been applied to the government, particularly at the federal level, to declare public holidays to commemorate these events. As a result, not many people can proudly identify with African Traditional Religion. The religion is very segmented, localised, and does not have worldwide appeal.
Furthermore, as stated by Mbiti (1976), fervour for evangelism appearing in membership drive is not its distinguishing feature. Prior to the entrance of Christianity and Islam in Nigeria, traditional religion was deeply ingrained. As a result, it is ironic that Christianity and Islam are today more widely accepted than traditional religions.
Religious organisations have never pretended to be uninterested in the affairs of the country, as prayers are made for leaders as well as the country as a whole. These are both requested and uninvited prayers. President Muhammadu Buhari of Nigeria has urged all Nigerians to pray for the country (Asemota, 2019).
While we do not criticise it, we do have concerns about its constitutionality. This request does not appeal to those who feel that the majority of Nigeria’s issues are man-made.
The health of the former president, Yar’dua, and the current pre
sident, Buhari, drew the attention of numerous religious leaders, who prayed for their rapid recovery.
It was reported in the national media just before President Yar’dua’s death that some notable clergymen visited him even though the then acting President, Dr Goodluck Jonathan,
did not have unrestricted access to him. The formation of Pilgrim Welfare Boards by Nigerian administrations is another approach to understand the collapse of secularity in Nigeria.
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