society
When God and Politics Become Weapons: How Religion and Partisanship Are Tearing Nigeria Apart
When God and Politics Become Weapons: How Religion and Partisanship Are Tearing Nigeria Apart
By George Omagbemi Sylvester | Published by SaharaWeeklyNG.com
“Instead of joining hands against poverty, insecurity and corruption, we sharpen knives on each other and the country pays the price.”
Nigeria is a nation of staggering possibilities and stubborn contradictions. We boast a youthful population, vast natural resources and a diaspora that outshines our reputation abroad. Yet at home we fritter away those assets on what should be the least important of all contests, who prays where and who sits on which party stool. Religion and partisan politics (two forces that could bind a plural society) have instead been weaponised, turning colleagues into enemies, constituencies into battlefields and public life into a theatre of suspicion. The result is predictable: a state weaker, a society poorer and citizens dead or displaced in numbers that shame our claim to civilisation.
Religion in Nigeria is not a neutral private comfort; it is a civic force with mass reach. Roughly half the population identifies as Muslim and half as Christian, a demography that should encourage humility, compromise and inclusive institutions. Instead, the balance has been treated as a truncheon to be wielded in elections, appointments and policy fights. When political actors make faith a litmus test for office or weaponise clergy prophecies to mobilise followers, they tear at the fragile fabric of citizenship and convert theological difference into permanent political danger. Pew’s recent work shows how religion remains central to identity in Nigeria and that fact matters for how power is contested.
The violence that follows is not theoretical. Over the past decade the country has witnessed waves of communal and sectarian brutality whose proximate causes range from climate-driven land pressures to criminal banditry, yet their lines are often drawn in religious or ethnic ink. Farmer–herder clashes, concentrated in the Middle Belt, have killed thousands and spread fear across farming communities. By 2021, more than 15,000 deaths had been linked to these clashes; local outbreaks since then, including mass attacks in Benue and other states, have shown the crisis is escalating. When disputes over grazing corridors and farmland are narrated as religious persecution, innocent farmers and herders alike are pushed into cycles of revenge.
Terrorist insurgency adds a gnawing dimension. Boko Haram and ISWAP not only killed tens of thousands and displaced millions in the northeast – they also turned religion into a cover for brutal politics. The consequences are not confined to the northeast; they ripple into national politics, inform security policy and feed identity-based suspicion across the federation. Civilians pay the heaviest price: thousands dead, millions uprooted and whole local economies hollowed out. The humanitarian cost is matched by an economic toll: insecurity destroys farms, distracts investment and raises the fiscal burden for a government already addicted to borrowing.
Politics has itself become a theatre of religious signalling. The 2023 presidential campaign, for example, exposed how fragile the country’s equilibrium is when parties abandon long-standing practices of balance for short-term electoral gain. The Muslim–Muslim ticket controversy (whether you call it tactical realpolitik or cynical disregard for plural representation) sharpened sectarian anxieties and showed how quickly trust can dissipate if inclusiveness is not defended as a principle. When political entrepreneurs calculate that religion will win them votes, they sell the nation out for partisan advantage.
This is not mere moralising: it is practical. When citizens see appointments, licences, policing, or access to relief routed through faith-based networks, trust in state institutions collapses. Governance then survives on patronage, not performance. Public resources are diverted to cronies and co-religionists; laws meant to protect the vulnerable are mangled by selective enforcement; and civic identity (the idea that every Nigerian is first a citizen) is subordinated to narrower loyalties. The consequence is political fragmentation at a time the state most requires unity to confront existential threats: poverty, inflation, climate shocks and violent non-state actors.
We can (and must) do better. The remedy begins with a hard embrace of secular citizenship: not anti-religion, but neutral public institutions that treat faith as a private domain while guaranteeing equal protection for all. This means transparent appointments, rigorous anti-corruption enforcement and the depoliticisation of security agencies. It means enforcing anti-violence laws impartially and prosecuting those who inflame religious passions for personal gain. It also means strengthening local conflict-resolution mechanisms: where grazing corridors or land rights cause friction, the state must mediate fairly and invest in alternatives (ranching, irrigation and effective land registration) instead of amplifying blame. Research from scholars like Jibrin Ibrahim has repeatedly shown that high religiosity in Nigeria coexists with weak civic practices and that addressing the structural drivers of conflict is essential for reconciliation.
Religious leaders, too, have a duty. This is not a call to silencing the pulpit; it is an appeal for courage. Wole Soyinka’s insistence that human liberty must come before sectarian barricades (and his famous rebuke that religion must not be allowed to prevent rational national thinking) is not literary flourish; it is ethical strategy. Clerics and imams must preach restraint and publicly rebuke those who weaponise faith. Where religious leaders use congregations to amplify division, they forfeit moral authority and become accomplices to national decay.
Finally, ordinary citizens must reclaim civic courage. Unity is not uniformity. It is the will to disagree without dehumanising. It is the daily practice of treating a neighbour who prays differently as deserving of decency, equal opportunity and security. Civil society, universities, the media and the private sector must amplify narratives of shared destiny over slogans of exclusion. International partners can help, but the solution must be homegrown: layered, patient and relentless.
Nigeria’s enemies are not each other; they are hunger, poor governance, climate shocks and violent actors who exploit our divisions. To fight them effectively we must stop seeing religion and party membership as identity armour and start seeing them as private commitments that do not disqualify one from the public good. If we do not, the nation will continue to fracture, not along neat ideological lines, but in human terms: widows, orphans, ruined farms and shuttered schools. That is an indictment we cannot afford.
We owe future generations a country where difference does not mean danger. The work is ugly and difficult (reforming institutions, enforcing law and recalibrating moral leadership) but it is the only honest path forward. As Soyinka warned, the moral imagination of a people determines the life they will lead. Let us choose a Nigeria that puts humanity first, and religion and politics in their proper, constructive place.
news
Journalists for Good Governance Shines Searchlight on Local Government Administration
Journalists for Good Governance Shines Searchlight on Local Government Administration
…Calls for Accountability in Nigeria’s Grassroots Governance
LAGOS, Nigeria — A civil society coalition known as Journalists for Good Governance(JGG) has intensified public debate on transparency and accountability within Nigeria’s local government system, urging media professionals, civil society actors, and citizens to hold grassroots leaders accountable.
Speaking an event in Lagos recently, the acting chairman of the society, Comrade Bunmi Obarotimi said that despite reforms such as the Supreme Court’s 2024 ruling granting financial autonomy to all 774 Local Government Areas (LGAs), systemic challenges continues to hinder effective service delivery and responsible stewardship of public funds.
“Local governments are the closest tier of government to the people — yet too often they remain the least transparent. Without civic oversight and vibrant media, promises of autonomy ring hollow.” the acting chairman said.
The Journalist for Good Governance emphasised crucial roles that journalists can play in uncovering discrepancies in council spending, flagging poor service delivery, and educating citizens on their rights. Their call comes amid wider efforts by media and civic organisations to bridge accountability gaps. The civil society initiatives had previously launched monitoring campaigns to track local government expenditures and have been quietly advocating for transparency in how public money is deployed.
The leaders of the Journalists for Good Governance (JGG) highlighted the importance of physical assessment and citizens engagement on projects to boost people’s confidence, urging local councils to adopt open data platforms and proactive information dissemination in compliance with the Freedom of Information Act. Experts say the majority of LGAs currently lack operational websites or digital portals, further limiting public scrutiny.
The Journalists for Good Governance initiative aligns with sustained advocacy by civil society groups and governance experts calling for a collective approach to strengthening democratic accountability, and has decided to engage in critical and holistic assessments of how Local Governments is being run and the impact and quality of projects they embark-on and to address deficits in transparency and public trust.
Meanwhile, some state governments have signalled support for improved community engagement. In Lagos State, authorities reiterated a commitment to enhancing community media platforms as vehicles for civic participation and accountability at the grassroots level.
The renewed spotlight on local government administration has reignited public debate over fiscal responsibility and priorities. Controversies such as the widely criticised Adamawa council chairmen’s wives trip to Istanbul — which drew public outrage for perceived misuse of public funds — underscore why watchdog groups say stronger oversight mechanisms are urgently needed at the grassroots.
Citizens and activists have welcomed the journalists’ initiative, calling for sustained media engagement that goes beyond headlines to influence policy and accountability reform.
The civic rights advocates note that real change will require robust legal frameworks, a free press, and empowered communities equipped to demand transparency at every level of governance.
As Journalists for Good Governance mobilises its members, the coming months are likely to see heightened media attention on grassroots administration — from council budgets and service delivery to the enforcement of public information laws and digital transparency initiatives.
society
Good Politics Or Just Power? Two Years After The Elections
Good Politics Or Just Power? Two Years After The Elections
Two years after the last general election, Nigerians are justified in asking a direct question: is our democracy stronger today than it was then? Democracy is not measured by how many offices a party controls or how loudly politicians speak. It is measured by integrity, accountability, and the lived experience of the people. Good Politics demands more than victory at the polls; it demands moral leadership and visible progress in the lives of citizens.
The debate over amendments to the Electoral Act should have provided an opportunity to deepen transparency and strengthen public confidence. Instead, hesitation to fully embrace reforms that safeguard credible vote transmission and accountability has fueled doubt. In a nation where electoral credibility remains fragile, any reluctance to reinforce safeguards sends the wrong signal. Good Politics stands firmly for processes that are open, fair, and beyond suspicion.
The party in power commands significant authority across the federation. With control of the presidency, many state governments, a strong presence in the National Assembly, and influence at local levels, there should be no anxiety about reforms that ensure free and fair elections. Confidence in leadership is demonstrated not by dominance, but by a willingness to subject power to scrutiny. Politics rooted in the omoluabi ethos embraces fairness, transparency, and responsibility, even when inconvenient.
This is the standard long associated with Awolowo, whose politics emphasized discipline, social welfare, education, and institutional strength. His vision was not merely about holding office, but about transforming society through principled governance. Good Politics follows that tradition. It rejects manipulation, arrogance, and the concentration of power without accountability. It insists that authority must serve the people, not itself.
Beyond electoral reforms, democracy must deliver tangible relief. Across the country, households struggle with rising prices and shrinking purchasing power. Small businesses are burdened by escalating costs. Young people search for opportunities that remain scarce. When economic hardship deepens, democracy feels abstract. Good Politics recognizes that political legitimacy is reinforced when citizens can see and feel the benefits of governance.
The concentration of power within a single political structure should translate into coordinated reform and measurable development. When it does not, questions naturally arise. Democracy weakens when dominance replaces performance. It weakens when loyalty to party eclipses loyalty to principle. The omoluabi tradition teaches that character defines leadership. Without character, authority becomes hollow.
A healthy democracy requires credible elections and compassionate governance. It requires leaders who understand that politics is a moral enterprise. Two years into this administration, many Nigerians remain uncertain about the direction of both our democratic processes and their daily welfare. If democracy is to endure, it must reflect Good Politics: fairness in competition, integrity in conduct, and compassion in governance. Anything less falls short of the standard that our history and our values demand.
news
GEN CHRISTOPHER GWABIN MUSA SUPPORT INITIATIVE COMMENDS STATE-FEDERAL COLLABORATION IN ZAMFARA
GEN CHRISTOPHER GWABIN MUSA SUPPORT INITIATIVE COMMENDS STATE-FEDERAL COLLABORATION IN ZAMFARA
The Gen Christopher Gwabin Musa Support Initiative (GCGMSI) has commended the Zamfara State Government for its decisive contribution to security operations through the donation of newly acquired armoured personnel carriers (APCs), surveillance drones, and other critical operational equipment to troops and security agencies in the state.
This commendation was contained in a statement signed by the Convener of the GCGMSI, Ibrahim Dahiru Danfulani, Sadaukin Garkuwan Keffi/Betara Biu, and made available to the press.
The equipment was formally commissioned on Wednesday, February 18, by the Grand Patron of the GCGMSI and Minister of Defence, General Christopher Gwabin Musa, OFR (rtd.), in a ceremony at the Government House, Gusau. The event was attended by senior military officers, heads of security agencies, and top officials of the Zamfara State Government.
The GCGMSI, in its statement, hailed the donation as a “transformative and timely intervention” that aligns perfectly with its core objective of advocating for and supporting tangible measures that enhance the operational capacity and welfare of Nigeria’s security forces. The Initiative praised Governor Dauda Lawal’s administration for moving beyond rhetoric to actionable, material support, describing the move as a “blueprint for state-level collaboration in national security.”
“The provision of these assets by the Zamfara State Government is a testament to visionary leadership and a profound commitment to the peace and stability of its people,” the GCGMSI statement read. “It represents the exact kind of synergistic partnership between state and federal authorities that the GCGMSI champions. This initiative will significantly close operational gaps, boost the confidence of our gallant troops, and send a strong message to criminal elements.”
Speaking at the commissioning, General Musa emphasized that sustained collaboration is indispensable in confronting the nation’s evolving security challenges. He specifically commended Governor Lawal for his proactive support.
“Governor Dauda Lawal has demonstrated exemplary leadership and an unwavering dedication to the security of Zamfara State,” the Defence Minister stated. “The provision of these armoured vehicles, surveillance drones, and other operational equipment will undoubtedly boost the morale and operational effectiveness of our troops and other security agencies on the ground. This is a commendable effort that should be emulated by others.”
The newly commissioned assets, which include multiple APCs and advanced surveillance drones, are expected to dramatically enhance the mobility, protection, intelligence-gathering, and rapid response capabilities of security forces, particularly in the state’s remote and difficult terrains where anti-banditry operations are ongoing.
In his remarks, Governor Lawal reiterated his administration’s steadfast commitment to being a reliable partner in the security architecture. He urged security agencies to deploy the new resources responsibly and effectively to safeguard lives and property.
The Federal Government, through the Ministry of Defence, reaffirmed its commitment to continuing and deepening such partnerships with state governments across the nation to strengthen coordination and resource allocation in the collective fight against insecurity.
The GCGMSI concluded its statement by urging other state governments to take a cue from Zamfara’s “bold and pragmatic” approach, affirming that such concrete support is vital for achieving lasting peace and security across Nigeria.
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