Re: USA Africa Dialogue Series - I HEAR AND SENSE A DANGEROUS TREND IN ACCRA

June 21, 2019, 9:48 am

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Hear, Hear, Kwabena,

On Wed, Jun 19, 2019 at 9:17 PM Kissi, Edward <ekissi@usf.edu> wrote:

In July 1938, or thereabout, Nnamdi Azikiwe's West African Pilot newspaper wrote a long and moral critique of the Nazi behaviour of holding the "sins" of a few Jews against the entire Jewish people of Germany. I wish the press in Accra, with a few exceptions, will mount a similar moral mission against what is becoming a creeping and dangerous trend in Accra: the ascription of the criminal conduct of a few Nigerians in Ghana, to "Nigerians" as a group of people.

Yes, there have been apprehensions of some Nigerians by the Ghana police for criminal conduct that includes kidnapping of foreign nationals. I hear too, as I move around Accra, cautionary whispers to be careful of the "Nigerians" who have flooded the country. I wonder how Ghanaians in the capital city are able to make facial recognition of who is, and is not Nigerian. Nevertheless, while every nation is obligated to secure the welfare of its citizens, and visitors, it is equally obligatory for every nation to tamp down any potential descent of its citizenry into the demonization of a national group from the invidious conduct of a few.

I don't like this tendency when it is used to demonize and criminalize a racial group in America. I have looked at the same with scorn in my study of Nazi racism and antosemitism, and I will not be faithful to my intellectual and moral creed if I did not express my dismay at the same creeping trend in my own country Ghana. This time, it is about Nigerians. Somewhere in the world, it could be about Ghanaians. I remember the wise words of Father Niemoller: First, they came for the Communists.

Edward Kissi
Accra
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andoh

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USA Africa Dialogue Series - News Release: Igbo Group Condemns And Opposes The Reckless Provocative Call By Miyetti Allah For The Establishment Of Fulani Vigilante Outfits In The South East

June 21, 2019, 10:33 am

≫ Next: Re: USA Africa Dialogue Series - The Strange Convergence of Christian Escapism and Muslim Fatalism

≪ Previous: Re: USA Africa Dialogue Series - I HEAR AND SENSE A DANGEROUS TREND IN ACCRA

Link:
https://chidioparareports.blogspot.com/2019/06/news-release-igbo-group-condemns-and.html

From chidi opara reports

chidi opara reports is published as a social service by PublicInformationProjects

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Re: USA Africa Dialogue Series - The Strange Convergence of Christian Escapism and Muslim Fatalism

June 21, 2019, 12:11 pm

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Moses:

Greeting from Abuja, on way to Sokoto.

A great essay but it misses the fundamental:

The why question?

By the time we look at what you cleverly observed, society has shifted, moral panic has been experienced and redefined into an abnormal order, and more seriously, the economy of heaven has been reconstructed to align with the economy of the world.

And there is the epistemological issue:

Whenever you construct human beings as rational, you dead end the argument.

As the Chicago Nobel laureate argued, if you regard human beings as irrational you can actually begin to understand them.

Self presentation—-what you also captured—has always been with us. In the 1980s, some Nigerian Christians began to pray five times daily like the Muslims.

As John Peel argued, instability preceded the widespread appeal of Christianity. The rise of Pentecostalism in Nigeria's middle belt cannot be divorced from the fear of domination.

If I think that my son will commit suicide, my wife will be raped and I will be kidnapped, the tangible will shade into grey!!!

Sent from my iPhone

On Jun 21, 2019, at 7:08 PM, Moses Ebe Ochonu <meochonu@gmail.com> wrote:

The Strange Convergence

by Moses E. Ochonu

Nigerians are held captive by two mutually complementary forces: the new age industry of self-help positivity and motivational thought on one side and Pentecostal Christianity on the other. The line between them is of course quite blurry.
Instead of engaging with the world as it exists and tackling the practical, everyday problems that they encounter, Nigerians have been socialized and rewired to completely deny and set aside the realities of the tangible, physical world through the power of what is called positive confession and through self-motivational escapism.
They are told by self-help gurus who write sophomoric platitudes about taking control of one's life and determining one's destiny that they should not acknowledge their conditions and problems but to rather reject them by pretending and confessing that such problems don't exist. To acknowledge reality is to engage in the abomination of "negative confession."
The next step is to refuse to do anything about such problems while trying to change the situation through the power of positive thought.
Self-help books, widely sold in Nigeria, blur the boundary between faith and secular New Age ideology, encouraging people to thrive on self-motivational claptrap rather than take practical, realistic action to ameliorate their conditions or, in some cases, to make pragmatic peace with such conditions if they're outside their capacity to solve.
The result is a curious, deadly cocktail of fatalism, unrealistic optimism, and escapism.
In Nigerian Christianity, many faithfuls interprets faith to mean that one should not acknowledge what really exists and that one could confess one's way positively out of a bad situation. The one who acknowledges his unsavory conditions is considered of weak faith. Instead of conditioning and preparing themselves to anticipate and deal with life's inevitable challenges, they shout "it's not my portion," as if to say calamity is the portion of the people who were afflicted and hobbled by adversity.
The next logical step is that people pray about even the most mundane problem that requires specific, demonstrably efficacious actions. They spiritualize quotidian, practical problems that God has given them the instruments to solve. One crude example: a child that wets the bed is taken to a deliverance home to be rid of the "bed wetting spirit."
Escapism authorizes laziness, inaction, and lethargy. Unrealistic optimism, which is underwritten by the New Age cult of positive thinking and confession, causes many Nigerians to neglect the realm of goal-setting, hard work, and focused, determined pursuit of set goals.
Fatalism rounds out this complex psyche, convincing many Nigerians that what they are facing is divinely ordained, a natural or divine order of things (to paraphrase French theorist, Foucault).
Speaking of religion-infused fatalism, it used to be the exclusive province of Nigerian Muslims, at least that was the way it was popularly understood. This thinking is encapsulated by the Northern Nigerian Muslim attitude to death and adversity, which they casually ascribe to God or Allah and calmly accept as His will.
"It is Allah's will," goes the refrain. In the past, people who were uncomfortable with the Nigerian Christian Pentecostal refusal to acknowledge, let alone accept the inevitability of adversity, would recommend the Muslim attitude as a preferred engagement with the world and its troubles. In truth, Muslim fatalism is only a complementary opposite of Nigerian Christian escapism and irrational hope.
The two attitudes are opposite ends of a spectrum rooted in the same cultural refusal to acknowledge and engage critically with reality, for Muslim fatalism, like Pentecostal escapism, eschews and discourages ameliorative and remedial action by explaining every predicament as God's will.
Today, there seems to be a convergence of Nigerian Pentecostal escapism and unmoored, unrealistic optimism on one hand and Muslim fatalism on the other. For one thing, many Pentecostal Christians are now fatalists, routinely taking to God or ascribing to Him what they need to rigorously and rationally solve, or surrendering to "His will" in matters that require scientific, intellectual, or biomedical solutions.
And Muslims, for their part, have since adopted Christian positive thinking, positive confession, and escapist refusal to acknowledge reality. It is now fairly common to hear Muslims use Pentecostal Christianese to express their rejection of the bad and embrace of the good.
Nowadays, it is not unusual to hear Muslims, especially Southwestern ones, say the words "that's not my portion" to reject (or refuse to acknowledge) what they consider adversity, even if such adversity is inevitable, inescapable, or solvable, or to reject bad fortune because "words are powerful."
Scholars (notably, Ebenezer Obadare) have already written about how Muslims in the Southwest are adopting the evangelistic methods and the language of Nigerian Pentecostal Christianity. I would go further to argue that they have also adopted the positive confession, escapism, and irrational optimism of Pentecostal Christians.
In other words, this psychological orientation now enjoys pan-Nigerian currency and has subscribers across Nigeria's main religious divide.

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Re: USA Africa Dialogue Series - The Strange Convergence of Christian Escapism and Muslim Fatalism

June 21, 2019, 12:50 pm

≫ Next: USA Africa Dialogue Series - Abuja, June 21st

≪ Previous: Re: USA Africa Dialogue Series - The Strange Convergence of Christian Escapism and Muslim Fatalism

Enjoy your trip, Oga. The why question will lead us back to your friend, Professor Nwolise. It's not a conversation I want to reprise. Like an ethnographer, I am merely documenting and commenting on what I've observed.

Sent from my iPhone

On Jun 21, 2019, at 2:11 PM, Toyin Falola <toyinfalola@austin.utexas.edu> wrote:

Moses:

Greeting from Abuja, on way to Sokoto.

A great essay but it misses the fundamental:
The why question?

By the time we look at what you cleverly observed, society has shifted, moral panic has been experienced and redefined into an abnormal order, and more seriously, the economy of heaven has been reconstructed to align with the economy of the world.

And there is the epistemological issue:
Whenever you construct human beings as rational, you dead end the argument.
As the Chicago Nobel laureate argued, if you regard human beings as irrational you can actually begin to understand them.
Self presentation—-what you also captured—has always been with us. In the 1980s, some Nigerian Christians began to pray five times daily like the Muslims.
As John Peel argued, instability preceded the widespread appeal of Christianity. The rise of Pentecostalism in Nigeria's middle belt cannot be divorced from the fear of domination.
If I think that my son will commit suicide, my wife will be raped and I will be kidnapped, the tangible will shade into grey!!!
TF

Sent from my iPhone

On Jun 21, 2019, at 7:08 PM, Moses Ebe Ochonu <meochonu@gmail.com> wrote:

The Strange Convergence

by Moses E. Ochonu

Nigerians are held captive by two mutually complementary forces: the new age industry of self-help positivity and motivational thought on one side and Pentecostal Christianity on the other. The line between them is of course quite blurry.
Instead of engaging with the world as it exists and tackling the practical, everyday problems that they encounter, Nigerians have been socialized and rewired to completely deny and set aside the realities of the tangible, physical world through the power of what is called positive confession and through self-motivational escapism.
They are told by self-help gurus who write sophomoric platitudes about taking control of one's life and determining one's destiny that they should not acknowledge their conditions and problems but to rather reject them by pretending and confessing that such problems don't exist. To acknowledge reality is to engage in the abomination of "negative confession."
The next step is to refuse to do anything about such problems while trying to change the situation through the power of positive thought.
Self-help books, widely sold in Nigeria, blur the boundary between faith and secular New Age ideology, encouraging people to thrive on self-motivational claptrap rather than take practical, realistic action to ameliorate their conditions or, in some cases, to make pragmatic peace with such conditions if they're outside their capacity to solve.
The result is a curious, deadly cocktail of fatalism, unrealistic optimism, and escapism.
In Nigerian Christianity, many faithfuls interprets faith to mean that one should not acknowledge what really exists and that one could confess one's way positively out of a bad situation. The one who acknowledges his unsavory conditions is considered of weak faith. Instead of conditioning and preparing themselves to anticipate and deal with life's inevitable challenges, they shout "it's not my portion," as if to say calamity is the portion of the people who were afflicted and hobbled by adversity.
The next logical step is that people pray about even the most mundane problem that requires specific, demonstrably efficacious actions. They spiritualize quotidian, practical problems that God has given them the instruments to solve. One crude example: a child that wets the bed is taken to a deliverance home to be rid of the "bed wetting spirit."
Escapism authorizes laziness, inaction, and lethargy. Unrealistic optimism, which is underwritten by the New Age cult of positive thinking and confession, causes many Nigerians to neglect the realm of goal-setting, hard work, and focused, determined pursuit of set goals.
Fatalism rounds out this complex psyche, convincing many Nigerians that what they are facing is divinely ordained, a natural or divine order of things (to paraphrase French theorist, Foucault).
Speaking of religion-infused fatalism, it used to be the exclusive province of Nigerian Muslims, at least that was the way it was popularly understood. This thinking is encapsulated by the Northern Nigerian Muslim attitude to death and adversity, which they casually ascribe to God or Allah and calmly accept as His will.
"It is Allah's will," goes the refrain. In the past, people who were uncomfortable with the Nigerian Christian Pentecostal refusal to acknowledge, let alone accept the inevitability of adversity, would recommend the Muslim attitude as a preferred engagement with the world and its troubles. In truth, Muslim fatalism is only a complementary opposite of Nigerian Christian escapism and irrational hope.
The two attitudes are opposite ends of a spectrum rooted in the same cultural refusal to acknowledge and engage critically with reality, for Muslim fatalism, like Pentecostal escapism, eschews and discourages ameliorative and remedial action by explaining every predicament as God's will.
Today, there seems to be a convergence of Nigerian Pentecostal escapism and unmoored, unrealistic optimism on one hand and Muslim fatalism on the other. For one thing, many Pentecostal Christians are now fatalists, routinely taking to God or ascribing to Him what they need to rigorously and rationally solve, or surrendering to "His will" in matters that require scientific, intellectual, or biomedical solutions.
And Muslims, for their part, have since adopted Christian positive thinking, positive confession, and escapist refusal to acknowledge reality. It is now fairly common to hear Muslims use Pentecostal Christianese to express their rejection of the bad and embrace of the good.
Nowadays, it is not unusual to hear Muslims, especially Southwestern ones, say the words "that's not my portion" to reject (or refuse to acknowledge) what they consider adversity, even if such adversity is inevitable, inescapable, or solvable, or to reject bad fortune because "words are powerful."
Scholars (notably, Ebenezer Obadare) have already written about how Muslims in the Southwest are adopting the evangelistic methods and the language of Nigerian Pentecostal Christianity. I would go further to argue that they have also adopted the positive confession, escapism, and irrational optimism of Pentecostal Christians.
In other words, this psychological orientation now enjoys pan-Nigerian currency and has subscribers across Nigeria's main religious divide.

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USA Africa Dialogue Series - Abuja, June 21st

June 21, 2019, 2:12 pm

≫ Next: Re: USA Africa Dialogue Series - ANNOUNCEMENT: FALOLA'S NEW BOOK ON PROF. OGBU UKE KALU

≪ Previous: Re: USA Africa Dialogue Series - The Strange Convergence of Christian Escapism and Muslim Fatalism

Abuja retains the elegance of its entrance, the symbolism of its power, the status of wealth, in ways similar to how Batuta described the city of Cairo centuries ago.

The young men and women have left me behind, pushing my ideas to the cemetery of the dead.

The streets are vibrant, the sound and colors bring back the music of Lucky Dube in where are all the same: "different colors one people".

The world of negative politics is banished in night clubs. At Ibiza Groove Lounge, a crowd pulling night club, the eclectic music including of R. Kelly, Asa, Dillon, Beyoncé, Bado, Flavour, refuse to reflect the gloom of a dysfunctional state but the opportunities of creativity. In here, the oxygen got no objection but to be fused up with 'shisha' smokes everywhere, where not just its holder get fumed up but all.

The gender free toilets expand the space of knowledge; the fashion the frontiers of modernity, the language and words the brilliance of informality.

Abuja teaches me that Africa is about people, and the more we understand our people, the anchors of their hope, the spirituality of their emotions, the joy in having little and the energies of life the more we see the future of hope.

I leave with happiness.
TF

Sent from my iPhone

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Re: USA Africa Dialogue Series - ANNOUNCEMENT: FALOLA'S NEW BOOK ON PROF. OGBU UKE KALU

June 21, 2019, 2:59 pm

≫ Next: Re: USA Africa Dialogue Series - ANNOUNCEMENT: FALOLA'S NEW BOOK ON PROF. OGBU UKE KALU

≪ Previous: USA Africa Dialogue Series - Abuja, June 21st

Wow!
Oga never disappoints. This is great.

On 6/21/19, Wale Ghazal <walegazhal@gmail.com> wrote:
> *Understanding Ogbu Kalu: Christianity and Culture in Africa*
>
> Esteemed Scholars and Friends:
>
> I trust this email finds you well, as i am pleased to announce the release
> of a massive 616 page book by Professor Toyin Falola. The book is divided
> into 15 Chapters, longest book on an African scholar, and creatively
> published by Pan-African University Press (PAUP). Do please read below, a
> glimpse of the Preface and the TOC.
>
> For Order and Inquiries, kindly reach out to Pan-African University Press
> on panafricanuniversitypress@gmail.com or +234 703 106 1749 (PAUP Nigeria
> Hub)
>
> Thank you and cheers!
>
>
> [image: Kalu Cover.jpg]
>
> *___________________________________________________________________*
>
> *This, indeed, is not the book I set out to write! Instead, my original
> plan included a full-blown biography, which was to be located as well as
> limited in time and place. Toward that end, I had already collected the
> requisite data to relate the past of Professor Ogbu Kalu's place of origin,
> his experiences, and education, coupled with his unfolding scholarship that
> Africa and the world came to know. It was equally framed as a project on
> place and identity —thus, how the spaces we inhabit influence what we write
> — and how what we write reshapes our geographic spaces.*
>
> *__________________________________________________________*
>
> *TABLE OF CONTENTS*
>
> Foreword: Professor A. B. Assensoh—xiii
>
> Acknowledgments – xvii
>
> Preface—xxi
>
> *Chapter 1*
>
> Ogbu Kalu: The Scholar and his Scholarship—1
>
> *Chapter 2*
>
> Christianity Across Space and Time—25
>
> *Chapter 3*
>
> Historical and Cultural Foundations of Christianity—59
>
> *Chapter 4*
>
> Christianity and Culture—99
>
> *Chapter 5*
>
> Christianity and Culture in Africa—129
>
> *Chapter 6*
>
> Christianity and Indigenous Religions—155
>
> *Chapter 7*
>
> Christianity and Igbo Culture—197
>
> *Chapter 8*
>
> Changing Face Of Christian Missions In Africa—225
>
> *Chapter 9*
>
> African Pentecostalism: From the Lens of a Sensei—273
>
> *Chapter 10*
>
> Ogbu Kalu and the Pentecostalist Movement—295
>
> *Chapter 11*
>
> The Africanization of Christianity—333
>
> *Chapter 12*
>
> Survivability and Fermentative Transposition—367
>
> *Chapter 13*
>
> Faith, Fact and Fiction—405
>
> *Chapter 14*
>
> Conclusion: Ogbu Kalu: The Future of Legacy—465
>
> *Chapter 15*
>
> Epilogue: The Ogbu Kalu Center: Let the Future Begin!—513
>
> Bibliography—529
>
> Index—575
>
>
>
>
> --
> [image: photo]
> *'Wale Ghazal*
> Production and Brand Creative Editor, Pan-African University Press
>
> +234 (0) 703 10 6 17 49 <+234+(0)+703+10+6+17+49> | +1 (512) 689-6067
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Re: USA Africa Dialogue Series - ANNOUNCEMENT: FALOLA'S NEW BOOK ON PROF. OGBU UKE KALU

June 21, 2019, 7:47 pm

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"Wow" would be an understatement, but I'm wowed by this yet another significant contribution to knowledge and the promotion of a fellow African with no payback intents. Kept up, Prof! MOA

On Friday, June 21, 2019, 11:59:45 PM GMT+1, Ochayi Okpeh <okpehookpeh@gmail.com> wrote:

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Re: USA Africa Dialogue Series - ANNOUNCEMENT: FALOLA'S NEW BOOK ON PROF. OGBU UKE KALU

June 21, 2019, 10:32 pm

≫ Next: USA Africa Dialogue Series - ụtụtụ ọma, Abalị ọma, and Other Strange Greetings

≪ Previous: Re: USA Africa Dialogue Series - ANNOUNCEMENT: FALOLA'S NEW BOOK ON PROF. OGBU UKE KALU

Congratulations TF for the new book to honor your friend Ogbu Kalu.

Segun Ogungbemi.

On Fri, Jun 21, 2019, 1:08 PM Wale Ghazal <walegazhal@gmail.com> wrote:

Understanding Ogbu Kalu: Christianity and Culture in Africa

Esteemed Scholars and Friends:

I trust this email finds you well, as i am pleased to announce the release of a massive 616 page book by Professor Toyin Falola. The book is divided into 15 Chapters, longest book on an African scholar, and creatively published by Pan-African University Press (PAUP). Do please read below, a glimpse of the Preface and the TOC.

For Order and Inquiries, kindly reach out to Pan-African University Press on panafricanuniversitypress@gmail.com or +234 703 106 1749 (PAUP Nigeria Hub)

Thank you and cheers!

___________________________________________________________________

This, indeed, is not the book I set out to write! Instead, my original plan included a full-blown biography, which was to be located as well as limited in time and place. Toward that end, I had already collected the requisite data to relate the past of Professor Ogbu Kalu's place of origin, his experiences, and education, coupled with his unfolding scholarship that Africa and the world came to know. It was equally framed as a project on place and identity —thus, how the spaces we inhabit influence what we write — and how what we write reshapes our geographic spaces.
__________________________________________________________

TABLE OF CONTENTS
Foreword: Professor A. B. Assensoh—xiii
Acknowledgments – xvii
Preface—xxi
Chapter 1
Ogbu Kalu: The Scholar and his Scholarship—1
Chapter 2
Christianity Across Space and Time—25
Chapter 3
Historical and Cultural Foundations of Christianity—59
Chapter 4
Christianity and Culture—99
Chapter 5
Christianity and Culture in Africa—129
Chapter 6
Christianity and Indigenous Religions—155
Chapter 7
Christianity and Igbo Culture—197
Chapter 8
Changing Face Of Christian Missions In Africa—225
Chapter 9
African Pentecostalism: From the Lens of a Sensei—273
Chapter 10
Ogbu Kalu and the Pentecostalist Movement—295
Chapter 11
The Africanization of Christianity—333
Chapter 12
Survivability and Fermentative Transposition—367
Chapter 13
Faith, Fact and Fiction—405
Chapter 14
Conclusion: Ogbu Kalu: The Future of Legacy—465
Chapter 15
Epilogue: The Ogbu Kalu Center: Let the Future Begin!—513
Bibliography—529
Index—575

--
'Wale Ghazal
Production and Brand Creative Editor, Pan-African University Press
+234 (0) 703 10 6 17 49|+1 (512) 689-6067|manuscripts@panafricanuniversitypress.com
https://panafricanuniversitypress.com|Skype: walegazhal
8650 Spicewood Springs #145 Austin, TX 78759|+2347031061749

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USA Africa Dialogue Series - ụtụtụ ọma, Abalị ọma, and Other Strange Greetings

June 22, 2019, 12:51 am

≫ Next: Re: USA Africa Dialogue Series - ANNOUNCEMENT: FALOLA'S NEW BOOK ON PROF. OGBU UKE KALU

≪ Previous: Re: USA Africa Dialogue Series - ANNOUNCEMENT: FALOLA'S NEW BOOK ON PROF. OGBU UKE KALU

It is morning in Alaigbo and I have to choose a greeting that people
around me can understand. I have an objection to some new translation
forms parading as "Igbo." Please, read this essay for the weekend to
be fully familiar with my opinion:

https://obododimma-oha.blogspot.com/2019/06/ututu-oma-abali-oma-and-other-strange.html

Thank you.

Sincerely,
Obododimma.
--
--
B.A.,First Class Honours (English & Literary Studies);
M.A., Ph.D. (English Language);
M.Sc. (Legal, Criminological & Security Psychology);
Professor of Cultural Semiotics & Stylistics,
Department of English,
University of Ibadan.

COORDINATES:

Phone (Mobile):
+234 8033331330;
+234 9033333555;
+234 8022208008;
+234 8073270008.
Skype: obododimma.oha
Twitter: @mmanwu
Personal Blog: http://udude.wordpress.com/

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Re: USA Africa Dialogue Series - ANNOUNCEMENT: FALOLA'S NEW BOOK ON PROF. OGBU UKE KALU

June 22, 2019, 2:10 am

≫ Next: USA Africa Dialogue Series - BRITISH PM IN WAITING

≪ Previous: USA Africa Dialogue Series - ụtụtụ ọma, Abalị ọma, and Other Strange Greetings

This is a great feat and an unquantifiable contribution to scholarship on African Studies. I wish Professor Falola long life and good health.

Akin Alao

On Fri, Jun 21, 2019, 7:08 PM Wale Ghazal <walegazhal@gmail.com> wrote:

Understanding Ogbu Kalu: Christianity and Culture in Africa

Esteemed Scholars and Friends:

I trust this email finds you well, as i am pleased to announce the release of a massive 616 page book by Professor Toyin Falola. The book is divided into 15 Chapters, longest book on an African scholar, and creatively published by Pan-African University Press (PAUP). Do please read below, a glimpse of the Preface and the TOC.

For Order and Inquiries, kindly reach out to Pan-African University Press on panafricanuniversitypress@gmail.com or +234 703 106 1749 (PAUP Nigeria Hub)

Thank you and cheers!

___________________________________________________________________

This, indeed, is not the book I set out to write! Instead, my original plan included a full-blown biography, which was to be located as well as limited in time and place. Toward that end, I had already collected the requisite data to relate the past of Professor Ogbu Kalu's place of origin, his experiences, and education, coupled with his unfolding scholarship that Africa and the world came to know. It was equally framed as a project on place and identity —thus, how the spaces we inhabit influence what we write — and how what we write reshapes our geographic spaces.
__________________________________________________________

TABLE OF CONTENTS
Foreword: Professor A. B. Assensoh—xiii
Acknowledgments – xvii
Preface—xxi
Chapter 1
Ogbu Kalu: The Scholar and his Scholarship—1
Chapter 2
Christianity Across Space and Time—25
Chapter 3
Historical and Cultural Foundations of Christianity—59
Chapter 4
Christianity and Culture—99
Chapter 5
Christianity and Culture in Africa—129
Chapter 6
Christianity and Indigenous Religions—155
Chapter 7
Christianity and Igbo Culture—197
Chapter 8
Changing Face Of Christian Missions In Africa—225
Chapter 9
African Pentecostalism: From the Lens of a Sensei—273
Chapter 10
Ogbu Kalu and the Pentecostalist Movement—295
Chapter 11
The Africanization of Christianity—333
Chapter 12
Survivability and Fermentative Transposition—367
Chapter 13
Faith, Fact and Fiction—405
Chapter 14
Conclusion: Ogbu Kalu: The Future of Legacy—465
Chapter 15
Epilogue: The Ogbu Kalu Center: Let the Future Begin!—513
Bibliography—529
Index—575

--
'Wale Ghazal
Production and Brand Creative Editor, Pan-African University Press
+234 (0) 703 10 6 17 49|+1 (512) 689-6067|manuscripts@panafricanuniversitypress.com
https://panafricanuniversitypress.com|Skype: walegazhal
8650 Spicewood Springs #145 Austin, TX 78759|+2347031061749

Click for more updatesIts another Monday, be ready to make a change. You can do it, you can handle it, just take a step of faith! #monday #mo...
Pan-African University Press
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--
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USA Africa Dialogue Series - BRITISH PM IN WAITING

June 22, 2019, 2:13 am

≫ Next: Re: USA Africa Dialogue Series - The Strange Convergence of ChristianEscapism and Muslim Fatalism

≪ Previous: Re: USA Africa Dialogue Series - ANNOUNCEMENT: FALOLA'S NEW BOOK ON PROF. OGBU UKE KALU

It is becoming increasingly clear Foreign Secretary Jeremy Hunt will be the next British PM come July 2019 to the chagrin of the likes of Donald Trump whose preference is Boris Johnson.

Boris Johnson bullish and unpredictable like Trump has been riding high on the selection stakes of late but a conspiracy of events plus the legendary coolness of underdog Hunt is set to turn the tides against Johnson

OAA

Sent from myIt is beco Samsung Galaxy smartphone.

↧

Re: USA Africa Dialogue Series - The Strange Convergence of ChristianEscapism and Muslim Fatalism

June 22, 2019, 9:25 am

≫ Next: Re: USA Africa Dialogue Series - Omolara Leslie Ogundipe

≪ Previous: USA Africa Dialogue Series - BRITISH PM IN WAITING

FATALISM, ESCAPISM AND THE NEED AND PURPOSE OF RELIGION

Nigerians are not alone in their attitude to religion. Religion thrives because of certain interrelated factors: fear of the unknown and scarcity of resources to cater to daily needs.

Nigeria's case case becomes exemplary in recent times because the political elite has (perhaps purposely to enhance and accentuate their power thereby deepening the vicious cycle) complicated the existence of these factors by criminally appropriating more than their own shares of available resources to exponential degrees to the extent that the average citizen is reduced to servitude at the behest of their political overlords. Such expropriation then becomes armoury to solicit the services of potential serfs to whom pittance are given in exchange.

No community is immune to the plague you identified and even in advanced countries it is only the existence of a third force of benevolent rich that staves off this eventuality. For instance in the UK of the 80s and 90s the Conservatives grew so degenerate in power that had the Labour party not had a philosophical rethink to unseat the party in power by bringing on its side this class which it had formerly alienated the landslide that sent the Conservatives packing would not be possible and the average British citizen would have been reduced to near serfdom again as the late British premier then Baroness Thatcher had begun to blame the poor for their own poverty (using in part argument similar to yours) without providing a hand up to lift them out of poverty in a sustained way. To come back to power the Conservatives had to steal some of New Labours garb since they became a way of life which no government desirous of power at the centre could ignore.

Having in my introductory comments identified the general features of religions let me specifically address the two you wrote about: Christianity and Islam. Not all of Islam is fatalistic in orientation,; not all of Christianity is Pentecostalor fatalistic. We must remember the historical antecedents of both religions in Nigeria and their places of origin. Christianity from the classical period was the succour of the oppressed INSTITUTIONALLY. The Christian faith built almshouses that cater to the oppressed because as I said before it acknowledged that not everyone is born with a silver spoon and the less well to do have their usefulness to society in "the order of thiings' Islam also operated along the same path with the promotion of the sadaka" and other practices ( like the Ramadan fasting designed to make the rich identify with the poor on a yearly basis). The provision of these institutional buffers were explained by authorities in both Faith's as the extension of God's will on earth which forbade that though inequalities in societies are a given, the vulnerable in the society must not be overburdened.

When it comes to Nigeria specifically these religions were presented as agents of modernization ( which they were). They were instrumental to building modern educational systems and up till today still build universities, This explains the attitudes of the populace to them. The populace cannot divorce the clearly visible signs of success these institutions represent from the possibility of producing such success individually in their lives as they could see the visible signs of material success in jet setting pastors and could see graduates of such universities being lifted out of poverty.

Critical appraisal which is the peg of your essay is only given to people with a certain level l of education. This is why religious institution will always win the argument of establishing more institutions to lift the poor out of poverty. I think the subtext of your piece is how they demand justice from their elected government and not from God. This should be increasingly the focus of the concerted effort of religious leaders to their parishioners. When I read Shehu Gumi denouncing Buhari on behalf of his followers not minding they are both northerners I knew with the right leadership and emphasis religion can be a force for good in Nigeria as it was in Europe when it ushered in the modern era.

In combating fatalism and escapism in the behaviour of religious adherents in Nigeria, the focus should be the religious leaders.

OAA

Get Outlook for Android

From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Moses Ebe Ochonu <meochonu@gmail.com>
Sent: Friday, June 21, 2019 4:05:49 PM
To: USAAfricaDialogue
Subject: USA Africa Dialogue Series - The Strange Convergence of ChristianEscapism and Muslim Fatalism

This message is eligible for Automatic Cleanup! (meochonu@gmail.com) Add cleanup rule | More info

The Strange Convergence

by Moses E. Ochonu

Nigerians are held captive by two mutually complementary forces: the new age industry of self-help positivity and motivational thought on one side and Pentecostal Christianity on the other. The line between them is of course quite blurry.

Instead of engaging with the world as it exists and tackling the practical, everyday problems that they encounter, Nigerians have been socialized and rewired to completely deny and set aside the realities of the tangible, physical world through the power of what is called positive confession and through self-motivational escapism.

They are told by self-help gurus who write sophomoric platitudes about taking control of one's life and determining one's destiny that they should not acknowledge their conditions and problems but to rather reject them by pretending and confessing that such problems don't exist. To acknowledge reality is to engage in the abomination of "negative confession."

The next step is to refuse to do anything about such problems while trying to change the situation through the power of positive thought.

Self-help books, widely sold in Nigeria, blur the boundary between faith and secular New Age ideology, encouraging people to thrive on self-motivational claptrap rather than take practical, realistic action to ameliorate their conditions or, in some cases, to make pragmatic peace with such conditions if they're outside their capacity to solve.

The result is a curious, deadly cocktail of fatalism, unrealistic optimism, and escapism.

In Nigerian Christianity, many faithfuls interprets faith to mean that one should not acknowledge what really exists and that one could confess one's way positively out of a bad situation. The one who acknowledges his unsavory conditions is considered of weak faith. Instead of conditioning and preparing themselves to anticipate and deal with life's inevitable challenges, they shout "it's not my portion," as if to say calamity is the portion of the people who were afflicted and hobbled by adversity.

The next logical step is that people pray about even the most mundane problem that requires specific, demonstrably efficacious actions. They spiritualize quotidian, practical problems that God has given them the instruments to solve. One crude example: a child that wets the bed is taken to a deliverance home to be rid of the "bed wetting spirit."

Escapism authorizes laziness, inaction, and lethargy. Unrealistic optimism, which is underwritten by the New Age cult of positive thinking and confession, causes many Nigerians to neglect the realm of goal-setting, hard work, and focused, determined pursuit of set goals.

Fatalism rounds out this complex psyche, convincing many Nigerians that what they are facing is divinely ordained, a natural or divine order of things (to paraphrase French theorist, Foucault).

Speaking of religion-infused fatalism, it used to be the exclusive province of Nigerian Muslims, at least that was the way it was popularly understood. This thinking is encapsulated by the Northern Nigerian Muslim attitude to death and adversity, which they casually ascribe to God or Allah and calmly accept as His will.

"It is Allah's will," goes the refrain. In the past, people who were uncomfortable with the Nigerian Christian Pentecostal refusal to acknowledge, let alone accept the inevitability of adversity, would recommend the Muslim attitude as a preferred engagement with the world and its troubles. In truth, Muslim fatalism is only a complementary opposite of Nigerian Christian escapism and irrational hope.

The two attitudes are opposite ends of a spectrum rooted in the same cultural refusal to acknowledge and engage critically with reality, for Muslim fatalism, like Pentecostal escapism, eschews and discourages ameliorative and remedial action by explaining every predicament as God's will.

Today, there seems to be a convergence of Nigerian Pentecostal escapism and unmoored, unrealistic optimism on one hand and Muslim fatalism on the other. For one thing, many Pentecostal Christians are now fatalists, routinely taking to God or ascribing to Him what they need to rigorously and rationally solve, or surrendering to "His will" in matters that require scientific, intellectual, or biomedical solutions.

And Muslims, for their part, have since adopted Christian positive thinking, positive confession, and escapist refusal to acknowledge reality. It is now fairly common to hear Muslims use Pentecostal Christianese to express their rejection of the bad and embrace of the good.

Nowadays, it is not unusual to hear Muslims, especially Southwestern ones, say the words "that's not my portion" to reject (or refuse to acknowledge) what they consider adversity, even if such adversity is inevitable, inescapable, or solvable, or to reject bad fortune because "words are powerful."

Scholars (notably, Ebenezer Obadare) have already written about how Muslims in the Southwest are adopting the evangelistic methods and the language of Nigerian Pentecostal Christianity. I would go further to argue that they have also adopted the positive confession, escapism, and irrational optimism of Pentecostal Christians.

In other words, this psychological orientation now enjoys pan-Nigerian currency and has subscribers across Nigeria's main religious divide.

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Re: USA Africa Dialogue Series - Omolara Leslie Ogundipe

June 22, 2019, 10:29 am

≫ Next: USA Africa Dialogue Series - CALL FOR TRIBUTES IN HONOR OF PROFESSOR MOLARA OGUNDIPE

≪ Previous: Re: USA Africa Dialogue Series - The Strange Convergence of ChristianEscapism and Muslim Fatalism

She was the Nigerian equivalent of the British feminist Germaine Greer who holds only a first degree. A 1998 profile showed that Greer earned half a million pounds sterling that year. Just under 100 thousand of that amount came from Oxford where she teaches. The rest came from lecturing around the world.

OAA

Sent from my Samsung Galaxy smartphone.

-------- Original message --------

From: Oluwatoyin Vincent Adepoju <toyin.adepoju@gmail.com>

Date: 21/06/2019 07:38 (GMT+00:00)

To: usaafricadialogue <usaafricadialogue@googlegroups.com>

Subject: Re: USA Africa Dialogue Series - Omolara Leslie Ogundipe

This message is eligible for Automatic Cleanup! (toyin.adepoju@gmail.com) Add cleanup rule | More info

how true?

'After Queen's School, she attended University College, Ibadan, then a college of the University of London, where she made a first class in the Department of English. She was the first woman to do so. For a long time, she taught English and Comparative Literature in several universities in Nigeria, Africa and America with only her first degree. She only got a PhD much later at Leiden University.'

from Molara Ogundipe, frontline Nigerian Feminist dies

On Fri, 21 Jun 2019 at 04:51, Ibrahim Abdullah <ibdullah@gmail.com> wrote:

Don't think Ms. Leslie ever did graduate work anywhere. I stand to be corrected.
On Jun 20, 2019, at 11:18 PM, OLAYINKA AGBETUYI <yagbetuyi@hotmail.com> wrote:

Sad, sad loss! She inspired a whole tribe of African feminists. A truly first class scholar... A loss that is a deep wound in the heart....

OAA

Sent from my Samsung Galaxy smartphone.

-------- Original message --------
From: "Assensoh, Akwasi B." <aassenso@indiana.edu>
Date: 20/06/2019 15:59 (GMT+00:00)
To: usaafricadialogue@googlegroups.com, toyinfalola@austin.utexas.edu
Cc: rigodan@yahoo.com, Godwin Ohiwerei <drohiwerei@gmail.com>, ovaughan@amherst.edu, philip_aka@hotmail.com, doyinck@gmail.com
Subject: Re: USA Africa Dialogue Series - Omolara Leslie Ogundipe

SIR Toyin:

Please, please, what do you mean by "We lost her"? That dynamic scholar?
Many are wondering: Has wicked death laid its icy hands on her, just as James
Shirley penned in his poem, "Death the Leveller." But what actually happened?

Sadly, it has been confirmed that Professor Omolara Leslie Ogundipe (1940-2019)
has passed away, aged 78. Again, what was the cause? As my spouse and I
still recall, at an International P.E.N. writer's Annual Congress in Mexico in 1996,
our Sister Molara made us -- as Black members and participants-- really proud: very
articulate, no nonsense and simply brilliant!

It was, in fact, at the Mexico writers' conclave that we also heard from a major British
writer that while many Africans earned their degrees from University of London (often
through their local or indigenous constituent university affiliations, that Dr. Ogundipe was
the first one to earn a First Class degree! She later earned a doctorate in Narratology
(the theory of narrative).

A.B. Assensoh.

________________________________________
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Toyin Falola <toyinfalola@austin.utexas.edu>
Sent: Thursday, June 20, 2019 3:17 AM
To: usaafricadialogue@googlegroups.com
Subject: Re: USA Africa Dialogue Series - Omolara Leslie Ogundipe

We lost her.

Sent from my iPhone

> On Jun 20, 2019, at 6:08 AM, Segun Ogungbemi <seguno2013@gmail.com> wrote:
>
> TF,
> What happens to Prof. Molara Ogundipe? We were together at Ogun State University in the 80s.
> Segun Ogungbemi.
>
> Sent from my iPhone
>
> On Jun 19, 2019, at 8:28 PM, Toyin Falola <toyinfalola@austin.utexas.edu> wrote:
>
> ???????
>
>
> Sent from my iPhone
>
> --
> Listserv moderated by Toyin Falola, University of Texas at Austin
> To post to this group, send an email to USAAfricaDialogue@googlegroups.com
> To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
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> ---
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USA Africa Dialogue Series - CALL FOR TRIBUTES IN HONOR OF PROFESSOR MOLARA OGUNDIPE

June 22, 2019, 1:31 pm

≫ Next: Re: USA Africa Dialogue Series - The Strange Convergence of ChristianEscapism and Muslim Fatalism

≪ Previous: Re: USA Africa Dialogue Series - Omolara Leslie Ogundipe

CALL FOR TRIBUTES IN HONOR OF PROFESSOR MOLARA OGUNDIPE

We, feminists in general and African women in particular, are in mourning. We mourn the passing of our Big Sister, Professor Molara Ogundipe--teacher, mentor, scholar, pioneer, feminist, friend. Our grief is profound; our applause is loud, very loud. In celebration of our sister's life of achievements, the Association of African Women Scholars (AAWS) is compiling an anthology of tributes. Please send your tributes to

Obioma Nnaemeka, nnaemeka@iupui.edu

Obioma Nnaemeka, PhD
Chancellor's Professor
President, Association of African Women Scholars (AAWS)

Obioma Nnaemeka, PhD

Chancellor's Professor
President, Association of African Women Scholars (AAWS)
Dept. of World Languages & Cultures Phone: 317-278-2038; 317-274-0062 (messages)
Cavanaugh Hall 543A Fax: 317-278-7375

Indiana University E-mail: nnaemeka@iupui.edu
425 University Boulevard

Indianapolis, IN 46202 USA

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Re: USA Africa Dialogue Series - The Strange Convergence of ChristianEscapism and Muslim Fatalism

June 22, 2019, 1:56 pm

≫ Next: USA Africa Dialogue Series - (Photo) The Drone, Our Own Drone!

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FATALISM, ESCAPISM AND THE NEED AND PURPOSE OF RELIGION II

In the first piece of this two part rejoinder I identified religious leaders as the real culprits in the fatalistic and escapist preoccupation of adherents. The question is what can be done to check the anachronistic religious bent of religious leaders?

Much of the fortune of religious bodies is made because of the non business nature of classification of religious establishment. In traditional times the need for such classification was to enable religious institutions act as partners in progress with govt.

This emphasis needs to be brought back by requiring half yearly audit of religious institutions to ensure at least 50% of takings should be used to provide welfare programs for most vulnerable members of each religious establishment. Amy establishment that fails in this duty should have a 60% tax levied on any amount above 60% of the revenue to be use for welfare programs for members by the government.

OAA

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From: OLAYINKA AGBETUYI
Sent: Saturday, June 22, 2019 5:25:34 PM
To: usaafricadialogue@googlegroups.com
Subject: Re: USA Africa Dialogue Series - The Strange Convergence of ChristianEscapism and Muslim Fatalism

FATALISM, ESCAPISM AND THE NEED AND PURPOSE OF RELIGION

Nigerians are not alone in their attitude to religion. Religion thrives because of certain interrelated factors: fear of the unknown and scarcity of resources to cater to daily needs.

In combating fatalism and escapism in the behaviour of religious adherents in Nigeria, the focus should be the religious leaders.

OAA

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The Strange Convergence

by Moses E. Ochonu

The next step is to refuse to do anything about such problems while trying to change the situation through the power of positive thought.

The result is a curious, deadly cocktail of fatalism, unrealistic optimism, and escapism.

Fatalism rounds out this complex psyche, convincing many Nigerians that what they are facing is divinely ordained, a natural or divine order of things (to paraphrase French theorist, Foucault).

In other words, this psychological orientation now enjoys pan-Nigerian currency and has subscribers across Nigeria's main religious divide.

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USA Africa Dialogue Series - (Photo) The Drone, Our Own Drone!

June 22, 2019, 11:16 pm

≫ Next: USA Africa Dialogue Series - Sokoto, June 2019

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Chidi Anthony Opara is a "Life Time Achievement" Awardee, Registered Freight Forwarder, Professional Fellow Of Institute Of Information Managerment, Africa, Poet and Publisher of PublicInformationProjects

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USA Africa Dialogue Series - Sokoto, June 2019

June 23, 2019, 1:07 am

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Sokoto has retained its reputation as a city of peace. As with previous visitations, I went out at night. The okada and Keke Marwa are every where to move around. The long streets are full of merchants, drawn from different parts of the country. People where hijabs walking around those in jeans.

Liberal values are accommodated, contrary to those who paint the place in its rigidly. Worldviews are there to see but not clashing.

The city, just like many in the country, reproduces current modernities in terms of building structures, night life, concepts of branding and many more; even with this, Sokoto retains its inclination of the Caliphate.
TF

Sent from my iPhone

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Re: USA Africa Dialogue Series - (Photo) The Drone, Our Own Drone!

June 23, 2019, 1:35 am

≫ Next: Re: USA Africa Dialogue Series - (Photo) The Drone, Our Own Drone!

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chidi,

dont you need to clarify why you are juxtaposing these images and using that subject title?

On Sun, 23 Jun 2019 at 08:41, Chidi Anthony Opara, FIIM <chidi.opara@gmail.com> wrote:

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Re: USA Africa Dialogue Series - (Photo) The Drone, Our Own Drone!

June 23, 2019, 4:02 am

≫ Next: Re: USA Africa Dialogue Series - (Photo) The Drone, Our Own Drone!

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Oluwatoyin,
The photos and the title explained everything that needed to be explained.

CAO.

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Re: USA Africa Dialogue Series - (Photo) The Drone, Our Own Drone!

June 23, 2019, 5:03 am

≫ Next: USA Africa Dialogue Series - WE NIGERIANS ARE INSTITUTIONALISED.-The Guardian

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I will be glad to know more sir.

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