STATEMENT ON THE ROLE OF RELIGIOUS LEADERS AND TRADITIONAL RULERS IN THE PEACEFUL CONDUCT OF ELECTIONS We have observed that through Nigeria’s evolution and development into nationhood, culture and faith have remained prominent features of reckoning. The two institutions have elaborate structures that are deeply entrenched from the ward to national level. Thus, leaders of faith and culture are held with awe and reverence while they also serve as the moral voice of the people. The position places on them a responsibility of neutrality and non-partisanship. We therefore believe that their body language, utterances, and activities must not in any way profess in words or deeds some allegiances or acrimony especially towards politicians or political office holders. The consequences of any real or perceived deviation from this expectation may translate into dire and unsavoury situations that can undermine the cohesive fabric of the Nigerian society. We note that, however and over the years these institutions have influenced political transitions especially feeding into the dialogue and perceptions around the dynamics of elections, leadership choices and accountability. Unfortunately the electoral cycle in Nigeria has been characterized by violence before, during and in the post-election phases with direct and indirect allusions of the contributions of leaders of faith and culture. This is against the backdrop of the traditional and religious nature of citizens who align with them for legitimacy or cover when they feel threatened in any way. Nigerias traditional and religious leaders have used their ability to influence persons on a large number of issues, the elections not excluded. This is of particular importance in our elections as perceptions and choices have over the last three (2003, 2007 and 2011) been influenced by the construct of the Christian/Muslim debates, regional/ethnic justifications. In the run up to the 2015 election, religious leaders are making statements, which may have huge impact on the electoral process. I discuss some examples below: The first are the statements credited to Rev Father Mbaka during a message he titled “From Good luck to Bad luck,” during the end-of-year mass at the Adoration Ground, Emene, Enugu in which he criticised the government of president Goodluck Jonathan for corruption and insecurity before a congregation of about 30,000 people and called for a change in the government. In a similar way, Reverend Tunde Bakare, the founding Pastor of the Latter Rain Assembly and the 2011 Vice Presidential candidate of the Congress for Progressive Change (CPC), in a message titled “The Gathering Storm and Avoidable Shipwreck: How To Avoid Catastrophic Euroclydon delivered in his Church in 2015, “called on the Federal Government and the National Assembly to activate the constitutional provisions for the suspension of the 2015 elections”. He based his call on the fact that the Nation is currently at war, a fact according to him which the president has reiterated and it is thus impracticable to hold elections. The statements by respected clerics and ministers of God have a number of implications. Firstly, the statements can be seen as inciting and have the effect of further heating up the polity. This may generate tensions that translate into electoral violence especially in instances where the faithful go all out to ensure the “prophecies of the leaders come to pass” underscoring and encouraging rigging, violence etc. The statement credited to Tunde Bakare states that “regardless of who wins the elections“ “it is certain the country will erupt in crisis.”[3]. Similarly, a statement by Venerable Felix Okonkwo urged Nigerians to treat the All Progressive Congress with caution as it is an Islamic party.[4] In October 2014, a Kaduna-based renowned Islamic cleric, Sheik Ahmed Gumi in a letter to General Buhari the APC Presidential Candidate called on him not to run for elections as “it would further polarize the country and worsen the security challenges the country is grappling with”[5] In another report, Vanguard 2014, Sheik Ahmed Gumi reiterated his advice to General Buhari and extended same to President Jonathan. He said both candidates have a polarizing impact for the reasons that included perception of the posture of Buhari and those of the breakdown of security in the country. “Buhari and Jonathan are polarizing figure”[6] The followers and subjects of religious and traditional leaders have high expectations for guidance and leadership. This therefore demands a sustained conscious effort for these leaders to remain non-partisan and refrain from making statements or taking actions, which can be misconstrued as campaigning for or against a particular candidate or party. It serves the good of all and the country to ensure that the actions and utterances of these leaders do not bring these critical institutions into disrepute. The freedom of expression every Nigerian is entitled to must not be taken advantage of while addressing the huge platforms of faithful and subjects. These platforms should not be used for ‘anointing’, ‘blessing’ or denigrating political candidates. Indeed religious leaders and traditional leaders can serve as a counter force to reducing the threats of electoral violence and ensuring the conduct of a free and fair election. Using their moral authority to promote electoral participation and non-violence is their expected responsibility and indeed commendably too, some religious leaders have mandated their members to take part in the electoral process [7]. They must demand non-violence and accountability especially when candidates pay them homage. As leaders closest to the people, their ability to present issues affecting the masses in ways devoid of partisanship and any political affiliation reaffirms their positions as custodians of the conscience of society and credible partners and stakeholders in achieving free and fair elections. SIGNED & ENDORSED BY: 1. Dr. Abiola Akiyode -Afolabi, Women Advocates Research and Documentation Center (WARDC) 2. Saudatu Mahdi, Women’s Rights Advancement and Protection Alternative, (WRAPA) 3. Idayat Hassan, Centre for Democracy and Development (CDD) 4. Auwal Musa Rafsanjani, Civil Society Legislative Advocacy Centre (CISLAC) 5. Oby Nwankwo, Civil Resources Development and Documentation Centre, (CIRDDOC) 6. Hauwa Shekarau, FIDA Nigeria. 7. Emmanuella Azu, Gender and Constitution Reform Network (GECORN) 8. Prof. Patricia Donli, Gender Equality, Peace and Development Centre (GEPaDC) 9. Kikelomo Salawu, National Association for Peaceful Elections in Nigeria. 10. Olanrewaju Suraju, Human and Environmental Development Agenda (HEDA) Resources Centre. 11. Dr. Hussiani Abdu, Action Aid Nigeria. 12. Emeka J. Ononamadu, Citizens Center for Integrated Development & Social Rights (CCIDESOR) 13. Jaye Gaskiya, Protest to Power Movement 14. Y. Z. Ya’u , Centre for Information Technology And Development(CITAD) 15. Uche Wilson Dureke, Centre for Peace Across Boarders 16. Edwin Usang, Coalition of Eastern NGOs (CENGOS) 17. Affirmative Action Initiative for Women(NCAA)
Posted on: Tue, 27 Jan 2015 07:51:56 +0000
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