Religion and Politics in Contemporary Africa

Canterbury Christ Church University

Bishop Anthony Poggo

3^rd November 2009

Introduction

My name is Anthony Poggo. I am the Bishop of the Diocese of Kajo-Keji in Southern Sudan. The Diocese of Kajo-Keji is one of the 30 dioceses of the Episcopal Church of the Sudan (ECS).

I hold a Master of Business Administration from Oxford Brookes University and a Master of Arts in Biblical Studies (MABS) from the Nairobi International School of Theology. My graduate studies were done in Sudan from the University of Juba in Southern Sudan from 1983 to 1988 where I graduate with a B. Sc degree in Public Administration and Management.

Before I became Bishop, I was Executive Director of ACROSS from 2004 to the end of 2007. I had also worked in various roles in Across since 1996. Prior to my work with Across, I had worked with Scripture Union in Sudan and Uganda from the year 1987 to 1996. I am married to Jane. We have three girls; Grace Poni (16), Faith Modong (13) and Joy Joggo (10).

Introduction to the Topic

The topic of Religion and Politics in Contemporary Africa is a wide topic to be handled in one lecture. I will try to limit myself to the aspects of this topic. I begin by asking question should politics be separated from religion. I will draw my examples mainly from the Sudan and the East Africa region and will use a lot of examples from the Christian religion.

Is there a separation of politics and religion?

Often government leaders occasional ask religious leaders to keep away from politics. What they actually mean is do not criticise us. The same people may find the church useful when they have or need a message to be passed to the people say on the need to be involved in vaccination against polio especially in a situation where there is no radio or TV. I like what the retired Archbishop of Kenya, Archbishop David Gitari said. He said that the relationship between the church and the government should be like the relationship between human beings and fire. When you are too close, it is too hot and when you are too far, it is too cold. This means that the two should complement each other but one should not be taken over by another.

The church should be act as a watch dog for society. Other African leaders encourage the church to play a role of a watch dog. The late President of Tanzania is quoted as saying everything which prevents a person from living in dignity and decency must be under attack from the church and those who work in the church (Okullu, Church and State). Okulu also quotes the present Kenya President when he was Kenya’s Vice President as saying that Politics and Religion should not be separated. According to Kibaki, it is through the involvement of the church in public affairs that Africa can regain its souls.

There are political leaders who say that the church should only pray for the government and do only that. They go on to say that they church has no business in commenting on public affairs. My view is that religious leaders should be free to say and comment on public affairs without being intimidated. This is why the church should not rely on government handouts or resources so that it can perform its prophetic role without being bias. If politicians control the church through their donations, it becomes like what someone as quoted by Bishop Okulu such politicians appear like they are buying shares from these churches and preventing the leaders from criticising them.

The church and its followers must be influenced by their faith. In Africa, it is not heard of for a person not to pray at the beginning of any public events or during the opening of parliaments. In Khartoum, most Moslem ministers would have places for their prayers next to their offices.

Most of the national anthems would have God in them. In Kenya, the anthem begins by saying – oh God of all creation, in Uganda, it is oh Uganda may God uphold you. In Sudan, it is we are the fighters of God…

Recently a government minister in the Government of Southern Sudan (GOSS), Mr. Paul Mayom who is the Minister for Information and Broadcasting, asked churches to assist the government in preaching peace building, reconciliation initiatives and development related messages. According to Mr. Mayom, this is because during the war, the churches were preaching peace and reconciliation initiatives particularly in tribal stricken areas across the regions. He also asked the church to be involved in sectors like agriculture, education and health. He added that the involvement of the church in economic sectors would help alleviate and reduce poverty in the region. What the minister is saying is a recognition of the importance of churches in what it has done since the time of the missionaries. Most of the current senior government officials went to church of missionaries schools during the 50s and 60s.

From the above, you see that there are those who would like a clear separation of state and religion. There is a second category of people who do not see the need for that. There is a third category of people in whom faith has no meaning. They have no spirituality.

The separation of State and Religion that we are talking about should be in functions. We need to realize that at the last resort, we are all working for the same people. The church should play its role in spreading the word of God. Some Christians argue that politics should be left to non-Christians. This is not so. Christian politicians have made tremendously positive contributions to society because of their Christians convictions. See Matthew 5:13-16.

I heard a story of someone in the new Government of Southern Sudan asking a church leader that their church needed to be registered. This church leader retorted by asking as to who should register who. He went on to say that the church was there before this government was formed in 2005.

I would now like to look at various issues of concern in Africa. The church often comments on such issues.

Corruption

One of the key roles of the religious bodies is to fight against ills that bedevil our society. The Catholic Bishops who in October were in Rome attending their month long Synod issued a blunt ultimatum to corrupt Catholic political leaders
in Africa, their message was: repent or leave public office. The bishops said Africa needs “saints” in government “who will clean the continent of corruption,
work for the good of the people” and end the evils of war and poverty
that are devastating the continent. The Bishops cited the late Tanzanian president Julius Nyerere, the father of Tanzanian independence and a symbol of Africa's hopes as it emerged from the shadow of colonial rule.

This fight against corruption and lack of transparency should not be limited to government only. It should include individuals, the church, Non Governmental Organizations (NGOs) and all sectors of society. A story is told of one leader who during their liberation struggle was vocal in criticizing the government of the day accusing it of abetting corruption. When the Liberation Movement took over government, this same person was appointed to a senior position. After his appointment, he became quiet and did not criticize his colleagues who were involved in corrupt practices. When asked why, he hid behind his tradition, saying that according to his culture it is bad manners to be talking while one is “eating”.

What is the role of a Christian in Africa faced with exploitation, corruption and injustice? We should practice our faith in all that we do. Live on biblical principles. As Christians we must live our faith. We should aspire to positions of responsibility in all aspects of life, so as to positively influence community decision-making.

Ethnicity

Another issue that is of concern is the issue of negative ethnicity otherwise known as tribalism. This is often seen in government appointments or in distribution of public resources. This is often seen in governments appointing people or providing resources and development only to their areas of origin. Some of the wars in Africa are as result of tribalism. We saw what happened in Kenya at in December 2007 where there were ethnic killings.

The Church is also affected by the issue of tribalism. The Catholic bishops in their Rome synod also talked about problems that can occur when a bishop is appointed from outside the dominant ethnic group in a given diocese, including resistance from his own priests. In the Anglican Church, we now have dioceses that are based on ethnic or tribal groups.

Nepotism

Related to tribalism is the issue of nepotism. This is seen through the appointment of relatives or close friends into positions. There is a saying that “blood is thicker than water”. After completion of the wall Nehemiah, in his capacity as Governor, appointed his brother Hanani and put him in charge of the city of Jerusalem. The reason Hanani was appointed was “because he was a man of integrity and feared God more than most men do”, Nehemiah 7:2. This explains what otherwise would be nepotism. We know Hanani was concerned for the affairs of the nation. He came to inform Nehemiah the state of Jerusalem, 1:2. He was properly qualified for this appointment.

Contribution to Peace

The church made tremendous to the liberation struggle of the Southern Sudanese people and to the signing of the Comprehensive Peace Agreement. This is by giving the people hope, provision of services when the SPLM/A was busy in the war efforts.

The Southern African Catholic Bishop Conference recently made a recommendation that there is a need to identify key people (Bishops, Clergy, Religious and Lay-People) who would be trained to intervene in peace monitoring, peace negotiations and sustaining fragile peace structures. They go on to suggest that at the outbreak of any one conflict or potential conflict, two or three of these trained people would be invited to intervene in the country in question, primarily to support the local Church on the ground. The idea would always be to support the local Church.
LRA attacks in Southern Sudan

For many years, the Lord’s Resistance Army (LRA) has been causing havoc in Northern, Eastern Uganda and Southern Sudan. In 2006, they moved to Western Equatoria in Southern Sudan and to Eastern Congo.

The church in Uganda has played a role in mediating peace in this conflict. Similarly, the church in Sudan has also played a role to bring peace to this conflict. In September some 20,000 Christians in Yambio in Western Equatoria State in Southern Sudan walked bare foot for over two miles in silence. This was a protest of the government's inability or unwillingness to protect the region from tribal conflicts bringing bloodshed. The three-day prayer-protest was called by Catholic Bishop Edward Hiiboro Kussala of Tombura-Yambio and Anglican Bishop Peter Munde of Yambio. The Christians walked in protest of a series of deadly and gruesome attacks in August.

Apart from the above, it is important to issue statements or write. The Archbishop of the Episcopal Church of the Sudan, the Most Rev Daniel Deng also wrote the following on the attack in Western Equatoria:

Last week I received the news from Ezo, Ezo County, Western Equatoria State, that there had been another devastating attack by the Lord’s Resistance Army (LRA) on Ezo town on 12^th/13^th August in which three people, including an Episcopal Church lay reader had been murdered. The attack included the abduction of children from the Episcopal Church building in Ezo, and several thousand more people have been displaced into Ezo town – people that the local churches are struggling to care for. Ezo Hospital was also attacked, medicine stolen and equipment destroyed.

To show that the religious leaders did not fear putting blame where it should be, The Archbishop made the following quotation: “ I hear(d) from Bishop John Zawo of the Episcopal Diocese of Ezo that the attack could have been avoided if better military security had been given to the town”. The Archbishop then made the following appeal:

I am therefore appealing to the government and the international community at large to act swiftly in order to prevent such atrocities from occurring in future. Continuing violence such as this is not only a crime against the innocent people killed and injured, it is a crime against the peace of the Sudan and if left unchecked will do great damage to the smooth implementation of the Comprehensive Peace Agreement (CPA).

Inter tribal attacks in Southern Sudan

There have been several attacks of in many parts of Southern Sudan. Some of these have been said to be perpetrated by elements supported by National Congress Party which is part of the Government of Sudan. This is what the Archbishop said:

On Saturday 29^th August 2009 I received reports from Wernyol, Twic East County, Jonglei State, that there had been another attack on the peoples of the area in which over forty people – men, women and children – were killed. Amongst the dead were Ven. Joseph Mabior Garang, Archdeacon of Wernyol and Archbishop’s Commissary in the new Diocese of Twic East, who was shot at the altar of the church in Wernyol during a service of Morning Prayer. Tens of others have been wounded, some very seriously with gun-shot wounds and broken limbs.

He went on to say:

I have leant from Episcopal Church sources on the ground that the attackers were well armed with new automatic weapons, dressed in army uniforms, and appeared well-organized and properly trained. Instead of attacking a cattle camp, this was an attack on a Payam headquarter town. Consequently in the view of the Church, this was not a tribal conflict as commonly reported, but a deliberately organized attack on civilians by those that are against the peace in Southern Sudan.

A few months ago, there was a conflict between the Bari and Mundari tribal groups of Central Equatoria. There was a charge made against the church by the Governor. The Catholic Archbishop had to respond. He said that instead of addressing the root causes of the conflict, the Governor of
Central Equatoria on May 5, 2009 went to the press and accused the
leaders of the Church for fueling up the bloody fights between the
Mundari and Bari. Archbishop Loro went on to say that The Church is all over preaching the Good News, providing education, rebuilding the people, etc. How can the Church turn and fight itself? We reject these claims and accusations because they are unfounded, not true and unacceptable.
The Archbishop went on to say that the Church will continue to pursue its mission of announcing the Good News of salvation both in good and bad times. It will neither condone nor keep quiet in the face of injustice done to any group of people irrespective of who they are. Let us remind ourselves that “all the
Bible is inspired by God and is useful for refuting error, for guiding
people’s lives and teaching them to be upright” (2Tim 3:16).

The role of the Council of Churches

The ecumenical council of churches have played important roles in many countries in Africa. The South Africa council of churches, the National Council of churches of Kenya, the Joint Uganda Christian Council of Churches, the Sudan Council of Churches all have made significant contributions in many ways to the political lives of these nations.

The Sudan Council of Churches whose general assembly met from 10^th to 14^th August 2009 under the theme taken from the Book of Isaiah 57:14 “Let my people come to Me. Remove every obstacle from their path!” issued a statement on the situation in Sudan. The statement went on to highlight the importance of its SCC’s spiritual responsibility, and re-affirmed their commitment to bringing about justice, peace and reconciliation. Some of the issues mentioned in this statement include the need to call upon all people of faith, the governments, the Region, the continent of Africa and the wider international community to join hands in a concerted effort to rescue the Comprehensive Peace Agreement (CPA) from collapsing. To stop proliferation of small arms and to provide security

Missionaries to Africa made mistakes

Some of the mistakes that were made when the missionaries came to Africa was to term everything African as sinful. A Ugandan newspaper not long ago reported that the Catholic missionaries of the society of White Fathers, now called Missionaries of Africa, made an apology to Ugandans for any wrongs they may have committed since their arrival in the country 130 years ago.
The provincial superior of the congregation, Fr. Rudi Lehnertz, said: "When we came here, we brought with us the religious rivalries that had divided the Church in Europe. We didn't make serious efforts to overcome these rivalries and
as a consequence, the same rivalries have continued to divide our
beloved Ugandans today. For every time we have offended Ugandans, we
ask for forgiveness from God.

"Our founder, Cardinal Charles Lavigerie, always insisted that we
learn the languages of the local people, so as to be acquainted with
the cultures of the same people. Unfortunately, on many occasions, we have not respected the cultures of the Africans. We have thought that our own culture is higher and superior and on many occasions, we have tried to impose it on the
people of Africa."

Rod brought back

The role of traditional religious institution also played an important in society. This is seen by the significance in which the bringing back of the Nuer prophet’s Rod (Dang) which was returned to Southern Sudan on 16th May after more
than 80 years in England. The Rod was stolen by the British colonial administration from the Prophet’s headquarters of Bieh at Wec Deang near Waat, Jonglei state, in 1927.
Southern Sudan’s Vice President Riak Machar on the day the Rod was returned explained that it would be taken to Bieh after necessary arrangements have been made, and that the Rod must be kept in a national archive that would be constructed soon. The Rod, believed to be about 150 years old, received a jubilant homecoming welcome on 16th May where thousands of people converged at Juba airport, then followed by colorful celebrations at the residence
of the Vice President. Ngundeng’s Rod was a historic symbol of resistance to oppression by the people of Southern Sudan. Ngundeng did not have any direct contact with any modern government administration, but among his prophecies which he composed in form of songs he predicted the coming of rol-mac (colored people with guns), the North-South civil war and independence for the South.

Prophet Ngundeng’s stick or "dang" was looted from the religious figure’s home town of Bieh by British troops in about 1929, after they assassinated his son, Guek Ngundeng. A scholar of Sudanese history, Douglas Johnson, returned the rod after buying it at an auction in Britain in 1999 from the family of a British colonial official. Johnson, the author of a history of prophecy from the Upper Nile

In the 19th and 20th centuries, says he bought the rod with the intention of returning it to the family of Ngundeng and the Lou Nuer.
Education

The church has contributed to education in many ways. The Anglican and Catholic Churches in Sudan has played a role in education in both the North and South. There are now many Catholic Universities in Africa. In Juba, the St. Mary’s University of Juba was inaugurated on 14^th April 2009. During the inauguration, the Government of Southern Sudan’s Minister of Gender, Social Welfare and Religious Affairs, Mary Kiden Kimbo thanked the church official for its role in education. She also said that the church was a staunch supporter of the people’s movement during time of unrest and in time of peace by providing relief, health care and now education to all without discrimination.
Issue of HIV/AIDS

The church plays an important role in the awareness on the HIV/AIDS pandemic.

International Criminal Court (ICC)

The church to make its stand on the indictment of the Sudanese President by the ICC. The church issued a statement where they said they appealed to the government of Sudan to handle the situation politically, diplomatically and with wisdom in regard to the decision of the court, genuinely and seriously address the conflict in Darfur, achieve full implementation of the Comprehensive Peace Agreement, pursue a national reconciliation and healing process, and to work with the African Union, Arab League and international community to achieve these objectives in the interest of peace and stability in the country.
Peace with or without justice?

If Beshir was not indicted, would that not compromise justice? The SCC statement said that the Church believes in justice without compromising peace and stability of the nation. The absence of peace in Sudan will not hurt only Sudan as a nation, but will have serious repercussions in the region. The court case will affect Sudan negatively and its people at this time of transition. Whilst justice is extremely important, societies in transition like Sudan need other
instruments and other models in order to supplement one form of justice.

The Catholic Church in Sudan says that arresting President Omar al-Bashir will not bring peace to the war ravaged country because what is needed is genuine reconciliation among the people.
Franklin Graham's argues that he would like to see justice served, but his desire for peace in Sudan is stronger. He went on to say:

Mr. Bashir, accused of genocide and crimes against humanity, is hardly an ideal peacemaker. But given all the warring factions in Sudan, there is no guarantee that his replacement would be better. For all his faults, Mr. Bashir has demonstrated that he is able to cooperate. On several occasions he has complied with my requests. When a hospital we operated in eastern Sudan was seized by government forces, Mr. Bashir granted us limited access. Mr. Bashir also made television time available for us to broadcast a Christian program at Christmas and Easter.

In an address to a pastors conference organized by the National Council of Churches of Kenya, Bishop Dandala says that justice, peace and reconciliation all three belong together. To separate them has catastrophic results for society. He says that it often leads to what Martin Luther King Junior refers to as “negative peace, where a society tries to reconcile itself to the existence of injustice for as long as there is no counter-violence to injustice”. According to Bishop Dandala, to separate justice from peace and reconciliation leads to destructive confrontation.

Dandala concludes by saying that he sees the need:

for holding together justice, peace and reconciliation as ideals that belong together and which we can strive for. I have tried to make a case for the church to be the major protagonist of these ideals, thereby putting them at the heart of the call and mission of the church. The Lord Jesus imposes this responsibility on his followers when he calls them to be peacemakers. (Mt 5:9) But I have also tried to show that to be peacemakers is inseparable from being champions of justice.

Zimbabwe

What is the role of the church in a case like Zimbabwe? One former Anglican Bishop took side and sided with President Robert Mugabe’s government. The Archbishop of York, Dr John Sentamu has taken a different line. He would like President Mugabe toppled from power and face trial for crimes against humanity. Dr John Sentamu wrote in The Observer, that the world must recognize that the time for talks was over and Mugabe should be forced out. 'The time has come for Robert Mugabe to answer for his crimes against humanity, against his countrymen and women and for justice to be done. The winds of change that once brought hope to Zimbabwe and its neighbors have become a hurricane of destruction, with the outbreak of cholera, destitution, starvation and systemic abuse of power by the state,' he says.

In December 2007, Dr Sentamu, ripped up his dog collar on television in protest at Mugabe's regime and refused to wear one again until the tyrant had been toppled. South African Nobel Peace Prize laureate Archbishop Desmond Tutu said on Dutch TV that Mugabe must stand down or be removed 'by force'.

Conclusion

The church and state should work together to meet the needs of the human being. The church places emphasis on the spiritual needs of the people which the government is looking at the physical needs of the people.

However, it is important that our ministry is to the physical and spiritual person. In Luke 4:18-19, sometimes referred to as the Nazarene Manifesto, Jesus is saying that his ministry is holistic, aimed at both physical and spiritual needs. We cannot go and preach the Good News of Jesus then leave a person to die due to lack of food or unjust prison sentence. Our faith must be seen in our good works, James 2:14-18. The Nazarene Manifesto may mean campaigning for those who are wrongly arrested or arrested for their faith. It may mean bringing pressure to bear on governments that are mistreating people. This is not politics. It is part and parcel of Christian mission.

References

“Catholic Missionaries Sorry for Despising Africans” in Catholic Information Service for Africa Issue No. 066 Friday 10^th July 2009

“Let Us Join Together to Rescue the Peace for Our People”, Urgent appeal of the Sudanese Church at the Sudan Council of Churches (SCC) 17^th General Assembly, Khartoum, 10^th to 14^th August 2009

Bul, Daniel, Deng Appeal against recent atrocities in Jonglie and Western Equatoria State (1^st September 2009) http://sudan.anglican.org/archbishop.php
Dak, James G. Ngundeng’s family elders dismiss accusations against Machar, Sudan Tribune 22^nd May 2009

Dandala, H. M, Justice, Peace and Reconciliation: The Challenge for the Church in Kenya. An address at the NCCK National Pastors Conference, Kabarak University – Nakuru, Kenya August 21, 2008

Graham, Franklin, Put Peace before Justice, The New York Times 3^rd March 2009

McVeigh, Tracy. Mugabe must be toppled now, The Observer, 7th December 2008

Okulu, Henry (2003), Church and State in Nation Building and Human Development, Uzima Press, Nairobi

Vice President of S. Sudan in fight over Prophet Ngundeng’s rod, Sudan Tribune, 19^th May 2009

Vuni, Isaac, Catholic University opens in Juba in Sudan Tribune (16^th April 2009)

Winfield, Nicole, Bishops to corrupt African leaders: repent or quit, Associated Press, 23/10/09