Relevance of Rural Traditional Religion To Contemporary Development

OUTLINE Introduction Concept of rural traditional religion Theoretical Framework The relevance of rural traditional religion contemporary Nigeria development Conclusion References ABSTRACT Contemporary global trends and the influence of western civilization have undermined the role which indigenous traditional religion plays towards national development. Overtime, people have had a preconceived or negative notion of what traditional religion is all about. This may be attributed to our socialization process and fake historical records of earlier missionary who view Africa as a land of no history, the generation of Essau who has been cursed. In order to dispute this assertion, this article examines the role of traditional religion toward national development. It argues that, the fact that some people use image as a means of communication to God does not mean they have nothing to contribute to the knowledge of God. Therefore, every religion must be appreciated in its own sense. In essence, it is expedient that the relevance in contemporary Nigeria development should not be jettisoned. Key words: Traditional religion, Ancestor-worship. INTRODUCTION Thich Nhat Hanh once said and I quote “I always encourage people to practice in a way that will help them to go back to their own tradition and be rerooted. If they succeed at becoming reintegretated, they will be important instrument in transforming and reviewing their tradition…. When we respect our blood ancestors and our spiritual ancestors, we feel rooted. If we find ways to cherish and develop our spiritual heritage, we will avoid the kind of alienation that is destroying society, and we will become whole again…. Learning to touch deeply the jewels of our tradition will allow us to understand and appreciate the values of other tradition, and this will benefit everyone.” Simply put, religion is fundamental, perhaps the most important influence in the life of most Africans particularly Nigeria where there are numerous religious worship competing among each other for survival; yet it’s essential principles are too vague not only to foreigners but also some Nigerians who view traditional religion as barbaric and archaic culture that need to be abandon. Various factors led to this controversy and misunderstanding; some of these factors include the concept of God, divinities and spirits and the prejudice created by western scholars who measured traditional religious concept with Christianity. Other factors include lack of in-depth understanding of traditional religion or negative preconceived ideas of what traditional religion is all about. This can be boiled down to our socialization process which makes us make hasty conclusion about what traditional religion entails. Other factors that account for these includes negative impact of colonialism which resulted to a wrong documentation of Africa culture by the missionaries who view Africa as a land of savage, insanity and no historical records. What a veil of double consciousness! Therefore, it is important to note that, the consciousness of man cannot be independently studied nor abstracted from the specific social context from which they occurred. Religion as a whole cannot be studied in isolation nor can it be understood without making reference to those who practice such religion. As Yoruba adage will always say: “Nkan sha leye nje kagbado tode” meaning that without a thorough investigation of where we are coming from, it will be difficult to appreciate where we are going as every dispensation do have its own epochal dimension. Therefore, it is pertinent to understand this within the framework of relevance of rural traditional religions to contemporary Nigeria development. SCHEMATIC DESCRIPTION OF NIGERIA STATE The subject of this section is very imperative as this will enable us to have an overview of what has existed before colonialism, what existed during the advent of colonialism and lastly, what existed after the colonial period. A fundamental point that needs to be clarified is that prior to colonialism, there was no nation known as Nigeria, and there were no people known as Nigerians. Nigeria was inhabited by different independent and autonomous ethnic groups with unique linguistic and cultural differences. The group existed as independent cultures, traditions, value, norms, political systems and identities until 1990. Furthermore, people relations were structured and moderated by their unique identities and orientations with common ideological stands in relation to traditional values and upholding the morals of the society. Prior to colonialism, there was no Islam neither is there Christianity. People of Nigeria adhere to their traditional worship and their gods. Historical evidences traced the predominance of the Yoruba to the economic, political and spiritual sophistication of the group around 15th century. This is akin to the ascendancy of the old Oyo Empire and Ife. Between AD 1804-1903, the williwaw of Islamic religion swept across the Hausa in the northern region which began with the Fulani through their leader, Sheik Usman Dan Fodio, who declare Jihad in the region due to his strong believe in Islam. Furthermore, not only does the foofaraw influence of Islam felt in the north but also the kerfuffle influence of Christianity was also felt in Southern and Eastern region thereby presiding the era of colonialism. The era of colonialism was characterized by British imperialism crystalized through amalgamation of northern and southern protectorate in 1914. This era was also suture with the introduction of British constitution (Richard-Clifford-Macpherson and Lyttleton constitution) and deregulation of power of the traditional rulers. This era was also characterized by introduction of federalism compare to the era presiding colonialism where there is no formal way of governing people. The last stage which is the post-colonial era has no clear distinction with the colonial era. This era was also characterized by federalism forms of government not until 1966 when there was military intervention and military coup. The intervention was aimed to promote transparency and elimination of corrupt practices from government and many more. This era was so characterized by decline in traditional values of which traditional religion accounted for 5%. The decline was fashioned due to rise in modernization (civilization), neglect of traditional culture etc. CONCEPT OF TRADITIONAL RELIGION WHAT IS RURAL TRADITIONAL RELIGION? In the words of Awolalu (1975), when we say African traditional religion, we mean the indigenous religion of the Africans. It is against this backdrop that one can define rural traditional religion as the indigenous religion of the rural society. Also, Pobee (1976:16) posited that African traditional religion is the religious beliefs and practices which were in Africa before the advent of missionary religions especially Christianity and Islam. In essence, talking about rural traditional religion, it is that religion which is immanent in the rural area. It is that religion which grew together with the rural society. That is, the rural society and rural traditional religion grew together to form the foundations of the rural society. As the former (rural religion) became so closely knitted with the latter such that it became an integral and undetectable part of it (the rural society). This form of religion is not only found in Nigeria but also in other part of Africa, Asia (China) society. Most people, particularly those who put a value on unilineal descent, believe in the worship of ‘ancestors’. According to Otite and Ogionwo (2006), where ancestor worship is practiced. The dead and past generations are structurally important to the living. The above cited scholar stressed further that, however no one remembers all his dead ancestors and predecessors. Generally, the dead are lumped together known and called by different names collectively as the ancestors or the dead. Typical example is found in some Yoruba names like Babatunde which means ‘father has come’ or Yetunde meaning ‘mother has come back alive’ or Ogundele meaning ‘the god of iron has come home’ etc. Many Africans including Nigeria believe that the universe is full of supernatural beings as K.A. Busia in his book titled “The Ashanti in African world” (1965) edited by Daryll Forde observed that the ancestors are part of this complex spiritualized universe. The ancestors derive their positions from the kinship and descent system, to be an ancestor, the dead must have had descendants, that is, some status of parenthood. The dead is believed to “know” and reward or punish only his descendants. It is over his descendants that he is believed to have authority; they are the ones he can discipline and also the ones that can worship him as a “living dead” (Busia, 1965). It is also important to note that despite the fact that these ancestors have absolute power on the people’s wellbeing, part of what also guide the behaviours and conduct of the people in relation to this tradition is what is called ‘forebearance norms’ meaning the way it is done in olden times. Thus guiding the way things are done in present dispensation. For example among the people of Olukoyi in Ondo state, it is forbidden to eat giant rat (Okete). This is so because at the conception of the forefathers’ death, it was recorded that their forefather did not die rather turn to giant rat. Furthermore, among the Ode (hunter) in Yoruba land, a man is not allowed to sit next to his colleagues hunter’s wife, likewise the hunter is not allowed to hunt certain animal whenever his wife is at labouring or pregnant. It is highly forbidden, and attracts severe punishment as these are met to control fornication and preservation of some wild life. Furthermore, there are ward, town, and state rituals in connection with the connectivity of ancestors at these levels. Among the Yoruba we have Esu, Sango (gods of thunder), Ogun (god of iron), Orunmila, Osun, Oya, Oduduwa and many others. Normally the chief priest often refers to as Adifala in Yoruba on such occasions of worship of the collective dead is the eldest man of the social group where main responsibilities is to offer sacrifice to the gods in relation to these gods which the family holds in high esteem. THEORETICALFRAMEWORK Bolaji Idowu Theory of Religion Bolaji Idowu Theory of religion can be captured in his three major publications titled: Olodumare: God in Yoruba belief, a dissertation thesis published in 1962, Towards an Indigenous church published in1965 and lastly African Traditional Religion: A Definition published in 1973. In order to avoid pitfall of prejudice and preconcieved notions which inhibit learning, Idowu sought to understand the religion of the Yoruba from the inside and so learnt from them what they know and believe with regards to the supreme matter of religion. To him, morality depends on religion. Africa interprets morality on the basis of religion regarding God as the Olodumare, the all powerful' all knowing God. To him, morality is from God and not from society and is a product of common sense. In the words of Idowu, morality is basically time fruit of religion and to begin, it was dependent upon it. Man's concept of deities had everything to do with what is taken to be the norms of morality. To him, the sense of right and wrong by the decrees of God has always be part of human nature. Again with the Yoruba, morality is the gift of religion. Idowu opined that the rural traditional religion is composed of five elements which are; Belief in God: Bolaji Idowu strongly believes that religion evolved. He says that supersensible world is beyond our full comprehension. God is understood by each culture according to its known abilities. Therefore, every culture has its own contribution to make. Thus, must accept what the Yoruba has to contribute to the larger realm of apprehension of spiritual things. “He says, whether we try to articulate God abstractly or through concrete images, the goal is the same. He states his belief that the Yoruba religion would evolve to a point it would no longer need to use images in worship. However, because people used images, he says, does not mean that they have nothing to contribute to the knowledge of God”. Belief in Divinities: they are like functioning messenger of the all powerful God. Revelation or theophany is evidenced says Idowu, through the created order and man's inner link with deity. He is, however very clear that God chooses to reveal himself to us through his creatures and without this, there would be no revelation. "Revelation is basically a matter of divine intuitive". On this he is right. He quoted Paul Tillich's systematic theology to support his position; "Natural knowledge about self and world can lead to then question asked by reason, but reason cannot answer it". Revolution can answer it. Belief in spirit in the cultural environment. They are spirit that live in waters, Forrest, mountains etc. and also reincarnation as an aspect of belief in Yoruba and also certain spirit moving at certain hour of the day. Belief in ancestor: They are not divinities, they are however the dead members of the community known as living dead and are believed to exist in communities with their living love ones. Bolaji Idowu therefore concluded that we can come to a true knowledge of the eternal Godhead and attributes of God as we study people's concept of God because God has never left himself without a witness anywhere in his world. An application of this theory will be imperative to this study just like Idowu said; the fact that one religion uses images to worship does not mean that they have nothing to say concerning the knowledge of God. Because this tradition religion that we think is archaic has contributed a lot to the development of Nigeria, part of it is providing answers to events that go beyond ordinary reasoning. Example of this can be found in belief in evil spirit (witches and wizards), the Ifa deities which is still use up till today in selection and installation of traditional kings and many more functions which will be discussed as we proceed. In essence, one can infer from this that in order to ensure that a society does not lose its morals; it is expedient that it does not lose touch with its traditional religion. THE RELEVANCE OF RURAL TRADITIONAL RELIGION IN CONTEMPORARY NIGERIA DEVELOPMENT A Yoruba traditional adage says; "omo ale ni n fi owo osi juwe ile baba re". That is, "it is only a bastard who would not be proud of his origin or roots". All in the name of modernization, it is so disheartening that many Nigerians have not only forgotten their roots, but have also detested it. This is very evident from the fact produced by the last Nigerian census that only about five percent (5%) of the total population on Nigeria are adherents of African traditional religion (Jegede et.al 2012). However, using the religious lenses of another society to view another society would inevitably provide a wrong diagnostics and obviously and in accurate prophylaxis and prescription. This is why Jegede et.al (2012) opined that "when you remove African indigenous religion from Africa, you may not find Africans”. Rural traditional religion has significantly contributed to Nigeria's development in the following was; SECURITY: The inability of formal social control systems in Nigeria and the rest of Africa to meet the unique challenges of modern/complex social structures and the quest for sustainable development strategies in controlling crime in the society posed a fundamental problem. This problem has been compound by the emerging complexity in the nature and forms of violent conflicts, terrorism, criminality and deviance within the region (Okure, 2006). A combination of approaches aimed at both complementing of efforts and possibly making up for the defects in formal control mechanisms as we know it today is imperative. Such approaches should include the examination of enduring social structures in indigenous societies, and assessing their methods and the strength and weakness of their models for social control with a view to discovering the possibility of applying such models or integrating them into the existing framework for peace and security (Okure, 2006). Zangbeto “man of the night” is a traditional masked cult among the Ogu of South-western Nigeria and Benin republic of West Africa, which has manifested from the level of local vigilantism to a level of wider social control mechanism engaging in community policing, conflict mediation and justice delivery. It has a system of rich material and ideological symbols, organized leadership, and modes of operation (okure, 2015; Hunsu 2011) that make it an efficient informal social control mechanism, serving also to bridge the gap between the structural defects and disadvantages in the formal mechanisms and the level of crime and delinquency among the Ogu (Sampson, 1989). Zangbeto highlights the strength of informal social control mechanism as critical in achieving low crime rates in organisations and societies, and optimizing opportunities for growth and productivity (O’Reilly, Chatman, 1996). There is strong conviction among the Ogu that the very symbol (statue) of Zangbeto itself not only commands reverence but also has the potency to ward off enemies and potential intruders (Okure, 2016). Thus, erection of Zangbeto’s statue in some strategic locations among certain Ogu communities goes beyond mere aesthetics. Furthermore, even a single strand of raffin thread pulled from Zangbeto’s constume (Zanho or Zangbeto-ho), which is referred to as Zanshan, is highly symbolic and full of mystical potency. It is believed to possess the very power of Zangbeto itself. It is often used to place restrictions on places and items, designating them as forbidden (Okure, 2016). Zangbeto-ho especially of Ohosi is used for imposition of sanctions and enforcement of judgments and has the ability to disclose evil secrets and to scare wizards and witches (Okure, 2016). Zangbeto organization is a member of the Lagos State Informal Policing Structure (LSIPS). As it has been observed in the works of Hunsu, 2011; Oyesakin 1994, the Lagos State Police Command recognizes Zangbeto (especially within the Badagry region) as a community vigilante group with license to arrest criminals and present them for prosecution (Okure, 2016). Therefore, in order to obtain justice, there is need to invest enormously on time, money and other bureaucratic procedures on informal way of controlling crime. Any effort at social control, be it in justice delivery, crime prevention and control or law enforcement, which follows official governing rules of conduct that do not reflect the traditional values and aspirations of the people is neither likely to be effective nor resilient in the long run (Okure, 2016). CULTURAL TOURISM AND TRADITINAL RELIGION: Traditional religion is traditional because, it is a religion and culture that is based on the life of the indigenous people. Traditional religion is so intertwined with rural peoples culture, traditional religion is embedded in indigenous culture and vice versa. In most regions of the world, cultural attraction have become important in the development of tourism. Tourism has received great global attraction as a means of holiday relaxation, catching glimpse of the wonders of nature and other people’s culture as well as boosting the national economy. Traditional religion to a large extent has contributed immensely to tourism development and also provides the facilities for national development through its cultural tourism in Nigeria. Examples are Osun Oshogbo festival and New Yam festival in Ugep Nigeria that arouse tourist interest. SWEARING/OATH-TAKING: The use of iron to represent Ogun or Ikenga (the god of iron in the traditional Yoruba and Igbo societies respectively) has been incorporated into the courts, to be used for swearing by adherents before being eligible to be a witness. This was done to create an umbrella under which adherents of traditional religions can fall as they might not want to swear using the Bible or Quran. Even if they swear using the Bible or Quran, owing to the fact that they do not believe in it, they might be tempted to bear false witness. However, when they swear by a god (for example, Ogun, Ikenga) which they are familiar with, one which they know what its power is capable of doing, they would be compelled to give true accounts of what they witnessed. As such, this would go a long way in making the Nigerian society a moral upright one. This evidently explains why Bolaji idowu opined that morality is the fruit of religion. IT COULD HELP ATTRACT FOREIGN DIRECT INVESTMENTS: Festivals such Osun-Oshogbo, Festac and many others attract foreigners who might have not been to Nigeria before, thereby giving them the opportunity to view the society and invest in it. IT COULD HELP NIGERIANS IN THE DIASPORA TRACE THEIR ROOTS: Many Nigerians who have made outside the country their base, and would normally not come back to Nigeria for anything have been able to trace back their roots through traditional festivals such as Yam festival, Festac festival and Osun-Oshogbo. CONCLUSION This paper concludes that the presence of diverse religious orientations in our world today is all in a bid to enable us have a holistic disposition as to what religion is during the new century. Indeed the characteristic of our age is the contact of European civilization with our traditional value. It is then the strife of all honourable men of the twenty-first century to know that a nation who forgets its history will go the way of history. Just like a Yoruba adage puts it that “omo ti o gbagbe ile, apo iya lo so ko”. That is, “a child who forsakes its roots has only succeeded in piling up adversities for itself. This is all to opine that if the Nigerian society should wake up one day to say that the rural traditional religion is not relevant to its development, it will not only forfeit the above stated benefits that come with it, it would also face greater adversities which would take a massive toll on its development. REFERENCES George Ritzer, (2011) 8th edition: Sociological Theory. Haralambos and Halborn (2007): Themes and Perpectives. Jegede et.al (2012): People and Cultures of Nigeria. Ugwanyi and Chukuemeka (2013): Enhancing Rural Development in Nigeria: Periscoping the Impediments and Exploring Imperative Measures. Otite and Ogionwo (2006): An Introduction to Sociological Studies. Second Edition. Busia (1965): The Ashanti in African Worlds. Edited by Daryll Forde. Dominic Okure (2016): Symbolism and Social Control of Zangbeto among the Ogu of South-Western Nigeria. Vol.2, No.2. Bulus Galadima (2001): Evaluation of the Theology of Bolaji idowu. Pg. 106. 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