By Sele, JP; Wanjiku, C (2024). Greener Journal of Social Sciences, 14(2): 156-165
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Greener Journal of Social Sciences
Vol. 14(2), pp. 156-165, 2024
ISSN: 2276-7800
Copyright ©2024, Creative Commons Attribution 4.0 International.
https://gjournals.org/GJSC
DOI: https://doi.org/10.15580/gjss.2024.2.093024123
Africa International University,
Karen, Nairobi, Kenya.
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DOI: 10.15580/gjss.2024.2.093024123
To combat poverty and injustice in Nigeria and Kenya, this article examines how religion and development connect. Notwithstanding their abundance of natural resources, both countries struggle with serious socioeconomic issues that compromise human dignity and impede long-term development. The research claims that frameworks for addressing these problems may be effectively provided by theological concepts like social justice, stewardship, and the preferred choice for the poor. The study emphasizes the critical role that Christian organizations play in advancing social justice and sustainable development by looking at the historical backgrounds, faith-based activities, and theological underpinnings in both nations. The results indicate that incorporating religious perspectives into development approaches not only offers workable answers but also improves the moral and ethical aspects of development initiatives in Kenya and Nigeria.
Published: 12/10/2024
John Philip Sele
E-mail: seleswop@gmail.com, cynthiawanjiku2803@gmail.com
Keywords: Theology, Development, Poverty, Inequality, Nigeria, Kenya, Christian Organizations, Social Justice
Despite being two of the largest economies in Africa, poverty and economic inequality remain major concerns for both Nigeria and Kenya. Despite being the greatest oil producer in Africa, about 40% of Nigerians, or around 83 million people, live below the poverty line (World Bank, 2020). The contradiction arises from several circumstances, including but not limited to corruption, inadequate governance, and unequal resource allocation. These problems have led to notable socio-economic divides, notably between urban and rural regions. For example, poverty and underdevelopment are more common in Nigeria’s primarily rural northern areas than in the country’s more industrialised southern parts (Ajakaiye & Adeyeye, 2001). In a similar vein, poverty affects over 16.1 million people in Kenya, the country with the biggest economy in East Africa (KNBS, 2020). Kenya has had unequal economic progress over the past ten years, with rural populations lacking access to essential amenities like healthcare and education and slum residents in cities like Nairobi enduring severe living circumstances (Wambugu, 2011; Oxfam, 2020). Both countries struggle greatly with unemployment, which fuels youth discontent and keeps people in a cycle of poverty.
Theological teachings on social justice, stewardship, and compassion provide an ethical foundation for tackling socioeconomic issues. According to Samuel and Sugden (1987), development in the Christian tradition encompasses more than just economic progress; it also refers to the overall well-being of people and communities. This perspective is based on the idea that every human is made in God’s image and should be treated with respect and dignity. In this context, the notion of “social justice” is crucial, since it promotes equitable allocation of resources and opportunities, with a particular emphasis on the impoverished and marginalised (Gutierrez, 1988).
This is consistent with the “preferential option for the poor,” an idea that originated in Catholic social teaching and has been widely embraced by Christian denominations. It means that when making social, political, and economic decisions, the needs of the impoverished should be given priority (Pontifical Council for Justice and Peace, 2004). Churches and Christian organisations have always been important in resolving social inequalities, encouraging community development, and fighting for human rights in Nigeria and Kenya (Marshall, 2013). The theological tenets of stewardship place further emphasis on the prudent use of the planet’s resources and exhort Christians to combat the environmental deterioration that makes poverty worse (DeWitt, 2000). This essay investigates how theological ideas, when included into development plans, might offer workable answers to the problems of poverty and inequality in Nigeria and Kenya.
Expanding upon the theological viewpoint previously presented, it is imperative to investigate the historical foundations of poverty and inequality in Kenya and Nigeria. Comprehending the socio-political and economic elements that have resulted in pervasive poverty in these nations will establish a basis for the integration of religious concepts into development tactics.
Nigeria: Colonial Legacy, Corruption, and Over-reliance on Oil
Nigeria’s poverty and inequality have their origins in the country’s colonial past. The policies of the British colonial government, which focused on indirect rule and extraction, created profound socio-economic divisions and favoured some regions over others. These regions, particularly the southern ones, were more developed economically because they had greater access to infrastructure and education (Falola, 2009). This colonial legacy continued into the 1950s when oil was discovered, further exacerbating the existing regional disparities. Nigeria became overly dependent on oil, neglecting other industries like manufacturing and agriculture that could have offered a more diverse and stable economic base (Akinola, 2018). As a result, most of the population lived in poverty.
Poverty and inequality have also been significantly exacerbated by corruption in Nigeria. Nigeria routinely ranks among the most corrupt nations in the world, according to Transparency International, with government officials embezzling oil money intended for development initiatives (Smith, 2007). Because of the misappropriation of monies intended for infrastructure, education, and healthcare, systemic corruption impedes efficient government. Nigeria thus has extreme wealth disparity, high unemployment rates, and limited access to basic amenities, with the northern areas of the country suffering disproportionately from underdevelopment and poverty (Ajakaiye & Adeyeye, 2001).
Kenya: Land Ownership, Political Instability, and Corruption
Like this, Kenya’s colonial past has left lasting effects that exacerbate poverty and inequality in the country today. Large amounts of fertile land were taken from indigenous communities during British colonial rule and given to European settlers, uprooting thousands of Kenyans and upsetting traditional agricultural systems (Atieno-Odhiambo, 1995). Today, land ownership in Kenya is a contentious issue because land reforms have failed to address historical injustices, and the concentration of land in the hands of a small elite group many of whom are descended from colonial collaborators—continues to exacerbate inequality, especially in rural areas (Mwangi, 2007).
Kenya’s poverty has also been sustained by political instability. Periods of political upheaval have occurred throughout the nation; most notably, the post-election violence of 2007–2008 resulted in over 1,000 deaths and hundreds of thousands of displaced people (Klopp, 2010). Poverty is made worse by such instability, which impedes foreign investment and interrupts economic activity. This is especially true for vulnerable populations like women and young people. Like Nigeria, corruption is a major issue in Kenya, exacerbating socioeconomic divides. Government employees frequently steal money intended for public initiatives, underfunding vital industries like healthcare and education (Hope, 2014).
Amid these sociopolitical difficulties, churches and Christian organisations have long been important in reducing poverty and tackling injustice in Kenya and Nigeria. Especially in rural and underdeveloped areas, religious groups have frequently filled the gaps left by the government by offering social welfare programs, healthcare, and other necessities like education. For instance, missionary schools in Nigeria were among the first to provide formal education, which contributed to closing the achievement gap across the regions, albeit with varying degrees of success (Omenka, 1989). Christian organisations have also played a significant role in Kenya’s healthcare system, particularly during periods of political turmoil when government services were interrupted (Gifford, 2009).
Additionally, churches have acted as forums for social justice activism, frequently inspiring local communities to oppose repressive structures and call for improved political leadership. For example, religious leaders spearheaded calls for constitutional changes and more government accountability during Kenya’s pro-democracy movement in the 1990s (Ndegwa, 1996). The church has been a moral voice in both nations, supporting fair resource allocation and reiterating the religious idea of giving the poor preference.
Building on the historical background of poverty and inequality in Kenya and Nigeria, it’s critical to comprehend how theology may provide useful instruments for sustainable development in addition to a moral and ethical framework for resolving these systemic issues. As was previously said, both countries deal with difficult socioeconomic problems, such as the effects of colonialism, corruption, and unfair resource distribution. Christian theology, especially the Theology of Development, gives practical insights into how societies might change structurally and spiritually. These ideas speak directly to these challenges. We may investigate how important theological notions like stewardship, social justice, the preferred choice for the poor, and communal solidarity relate to significant development initiatives in Nigeria and Kenya by looking at these topics in depth.
Building on the historical background of poverty and inequality in Nigeria and Kenya, it’s critical to comprehend how theology may provide useful instruments for sustainable development in addition to a moral and ethical framework for resolving these systemic issues. As was previously said, both countries deal with difficult socioeconomic problems, such as the effects of colonialism, corruption, and unfair resource distribution. Christian theology, especially the Theology of Development, gives practical insights into how societies might change both structurally and spiritually. These ideas speak directly to these challenges. We may investigate how important theological notions like stewardship, social justice, the preferred choice for the poor, and communal solidarity relate to significant development initiatives in Kenya and Nigeria by looking at these topics in depth.
The Preferential Option for the Poor
The preferential choice for the poor is a fundamental premise of Christian social thinking that advocates giving the needs and welfare of the destitute priority in attempts to improve society and launch new initiatives. This idea, rooted in Catholic social teaching, maintains that a society’s moral character is determined by how it treats its most vulnerable citizens. This idea must be applied in Nigeria and Kenya, where economic inequality is pervasive. Theologically speaking, governments and policymakers are challenged by the preferred choice for the poor to create policies that Centre development plans on the needs of the marginalized (Orobator, 2018). For example, 40% of people in Nigeria live below the poverty line, despite the country having the largest economy in Africa (World Bank, 2020). Christian groups in both nations, such as the Catholic Church in Nigeria and the Kenya Conference of Catholic Bishops, have played a significant role in promoting laws and other measures that specifically aim to improve the lot of the impoverished (Clarke, 2011).
In addition to encouraging charitable giving, this religious paradigm supports structural reform that targets the underlying causes of poverty, such as injustice, corruption, and unfair resource allocation (Orobator, 2018). For example, faith-based organizations in Kenya have funded initiatives that promote long-term development by empowering local people via microfinance and education (Wandera, 2019). Therefore, by refocusing development policies in both nations on justice and human dignity, the preferred choice for the poor might be a transformational lens.
Stewardship
Christian stewardship doctrine places a strong emphasis on managing God’s creation responsibly, including money and natural resources. Seeing resources as gifts from God intended for the good of all, this idea urges people, groups, and countries to manage them wisely and sustainably (Schneider, 2015). Mismanagement has resulted in widespread poverty and inequality in nations with enormous natural resources, such as Nigeria and Kenya. Environmental deterioration and resource misallocation have been caused by Nigeria’s over-reliance on oil and bad governance (Falola & Heaton, 2008). Like this, in Kenya, inequalities in land ownership and the overuse of arable land have increased inequality and hampered attempts at sustainable development (Klopp & Lumumba, 2017).
In this setting, stewardship promotes accountability and openness in governance in addition to ethical management. In tackling environmental justice concerns, churches have been outspoken in both nations, supporting laws that safeguard resources while also guaranteeing their benefits to the public. For instance, the Kenyan Catholic Bishops’ Conference has run campaigns stressing the moral obligation to take care of creation and encouraging the wise use of resources and land (Wandera, 2019). Through the promotion of moral management techniques and the encouragement of laws that lessen corruption and poor management, this theological emphasis on stewardship may direct efforts at sustainable development in Kenya and Nigeria.
Social Justice and Equality
Christian theology serves as the foundation for social justice, which demands equity in the allocation of opportunities, resources, and advantages within society. It is predicated on the idea that all people, having been made in God’s image, should have equal access to fundamental rights including work, healthcare, and education (Keller, 2010). Systemic inequality has frequently denied these necessary services to marginalized groups in Kenya and Nigeria, escalating social instability and poverty. The Christian view of social justice contends that institutions that allow every person to prosper should be the primary goal of development, in addition to economic progress.
The Nigerian Catholic Bishops’ Conference has played a pivotal role in promoting educational reforms that cater to the needs of impoverished areas and establish a connection between education and the long-term reduction of poverty (Clarke, 2011). Similar this, faith-based organizations in Kenya have supported healthcare programs that target the underprivileged, claiming that social justice cannot be realized without guaranteeing fair access to these essential services (Orobator, 2018). These theological precepts highlight the necessity for development initiatives to address social and economic issues to be transformational.
Community and Solidarity
The significance of creating interconnected, cohesive societies where each person’s well-being contributes to the common good is emphasised by the Christian idea of community. In the context of development, this solidarity principle—which encourages shared accountability and concern for one another—is crucial (Sachs, 2017). Political rifts, socioeconomic gaps, and ethnic conflicts have all posed threats to social cohesion in Kenya and Nigeria, making it difficult to promote national unity (Ake, 2001). Theological perspectives on communities can provide a framework for tackling these issues by encouraging a sense of shared development goals and communal accountability.
Particularly during the 2007 post-election violence, when religious organizations intervened to negotiate peace and rebuild communities, Christian organizations in Kenya have been instrumental in fostering peace and reconciliation (Klopp & Lumumba, 2017). Similar efforts have been made by churches in Nigeria to promote understanding and communication as a means of achieving sustainable development in areas impacted by religious and ethnic strife (Falola & Heaton, 2008). Theological approaches to development promote not just economic progress but also the creation of stable, peaceful communities by highlighting the importance of community and solidarity.
We now turn our attention to Nigeria, building on the theological framework discussed in the preceding part, which defined important Christian concepts including stewardship, social justice, and the preferred choice for the poor. The country’s existing socioeconomic realities of poverty and inequality make a strong justification for putting these spiritual ideas into practice. For a country rich in natural riches but beset by chronic poverty and unequal income distribution, religious ideas provide a revolutionary means of tackling structural problems.
This section will examine the state of poverty and inequality in Nigeria today, focusing on the political and socioeconomic issues that contribute to these problems. After that, we’ll look at how faith-based initiatives might help with these problems, concentrating on what Nigerian churches and Christian organizations are doing. Lastly, we’ll talk about how theological insights—like the need for social justice and responsible stewardship—can offer workable answers to the problems of poverty and inequality in Nigeria.
Current Realities
Nigeria continues to suffer from severe poverty and inequality despite its wealth of natural resources. Over 82 million Nigerians suffer from extreme poverty, and the World Bank estimates that 40% of the country’s population lives below the poverty line (World Bank, 2022). Furthermore, there are notable geographical differences in the distribution of wealth, especially between the country’s northern and southern areas. Because of its oil resources, the South has greater economic options, while the North has higher rates of poverty and underdevelopment (NBS, 2021). These problems are further compounded by unemployment and corruption. According to Transparency International’s Corruption Perceptions Index, Nigeria is ranked 154th out of 180 nations (Transparency International, 2022). These financial realities draw attention to the pressing need for creative solutions that deal with the structural as well as the spiritual aspects of poverty in Nigeria.
Christian ethics provides a key foundation for analyzing these socioeconomic discrepancies from a theological standpoint. Considering Matthew 25:40’s command to care for “the least of these,” tackling Nigeria’s systematic poverty requires a strong Christian commitment to elevate the marginalized. This religious viewpoint is consistent with the efforts of groups like the Christian Association of Nigeria (CAN), which promotes moral leadership and improved governance as a means of battling injustice and corruption (Adekoya, 2020).
Faith-Based Initiatives
Nigerian churches and Christian organisations have emerged as key players in the battle against poverty in reaction to these socioeconomic issues. Religious organisations like the Redeemed Christian Church of God (RCCG) and the Christian Association of Nigeria (CAN) actively participate in a number of programs aimed at reducing poverty. For example, CAN has started community outreach initiatives with an emphasis on healthcare, education, and microfinance options for the underprivileged (Adebayo, 2021). Churches are stepping forward to fill the voids left by government shortcomings with these projects, especially in underprivileged communities with inadequate public infrastructure. For instance, RCCG manages a huge network of hospitals and schools with the goal of offering low-income areas accessible and reasonably priced services (Oladipo, 2020).
In addition, a lot of churches in Nigeria have accepted microfinance as a means of uplifting the underprivileged. Faith-based microfinance organizations contribute to the development of prospects for entrepreneurship and economic self-sufficiency by making modest loans available to those without access to traditional banking services (Udeh & Agbarakwe, 2019). These programs are in line with the biblical idea of stewardship, which advocates for the prudent use of resources for the benefit of all. Therefore, churches have a dual role in their communities—acting as both spiritual retreats and catalysts for social and economic transformation.
Theological Solutions
Theological tenets of social justice and stewardship provide important guidance for addressing Nigeria’s poverty and inequality issues. A major tenet of Christianity is stewardship, which stresses the prudent use of the resources that God has entrusted to people and organizations (Genesis 2:15). This idea may be expanded to support improved resource management and governance in Nigeria, particularly in the oil industry. Because oil money has not been dispersed fairly among the populace, mismanagement and corruption in Nigeria’s oil business have substantially contributed to poverty (Okonjo-Iweala, 2021). Therefore, a theological focus on stewardship might offer a moral basis for promoting accountability and openness in the handling of Nigeria’s resources.
Another crucial theological idea is social justice, which emphasizes the significance of equity in the allocation of opportunities, resources, and privileges within a community. In Amos 5:24, the prophet Amos emphasizes the need for justice to “roll on like a river,” highlighting the necessity for a dedication to justice to coexist with genuine worship. Churches in Nigeria have a crucial role to play in promoting laws that support fair access to jobs, healthcare, and education. Christian organizations may contribute to closing the wealth gap between the affluent and the poor by participating in public debate and holding political leaders responsible (Adedayo, 2019). When incorporated into larger development plans, the application of these religious ideas can provide Nigeria with a workable way to lower poverty and inequality.
Following up on our discussion of theological approaches to poverty and inequality in Nigeria in the preceding section, we now go to Kenya, a nation that has comparable pervasive socioeconomic disparity. Though Kenya’s problems are exacerbated by long-standing ethnic divisions and rural-urban imbalances, both countries have historically struggled with concerns including corruption, resource mismanagement, and sociopolitical instability. Theological ideas of social justice, stewardship, and the preferred choice for the poor may be used to tackle Kenya’s development issues holistically and from a place of faith.
The contemporary state of poverty and inequality in Kenya will be discussed in this part, along with the role that faith-based organisations have played in addressing these problems. Lastly, it will provide theological insights on how fundamental Christian values might lessen Kenya’s socioeconomic problems.
Kenya has had substantial economic progress recently, yet the country still faces severe levels of poverty and wealth inequality. Around 36% of Kenyans, according to World Bank data from 2023, are estimated to be poor, with rural regions experiencing the worst levels of hardship. The unemployment rate, which is particularly high among young people, is around 12.7% (Kenya National Bureau of Statistics, 2022). This further widens the divide between the rich and the poor. Significant obstacles to growth have been created by corruption and poor management of public resources, which have made these issues worse (Transparency International, 2022).
Another urgent problem is the disparity between rural and urban inhabitants, with the former having less access to good healthcare, education, and employment prospects than the latter (Ouma, 2021). Ethnic differences also matter because they contribute to the perpetuation of poverty cycles by marginalizing certain populations, especially those living in dry and semi-arid areas, in terms of political representation and resource distribution (Mwangi & D’Arcy, 2020).
Faith-based organisations in Kenya have been actively engaged in development work as a reaction to these socioeconomic difficulties. For example, the National Council of Churches of Kenya (NCCK) has played a significant role in advancing conflict resolution, healthcare, and education, particularly in underprivileged areas. Additionally, NCCK has played a significant role in promoting human rights and political reforms, aiding in attempts to promote peace in areas impacted by ethnic strife (Kahiga, 2022).
To lessen the disparity between rural and urban areas, several Christian organizations have concentrated on rural development initiatives. These programs range from aiding in the growth of agriculture to offering chances for microfinance that provide local populations with economic power (Gifford, 2015). Millions of Kenyans have benefited directly from the social services provided by Christian organizations, which are widely distributed throughout the nation and include schools, hospitals, and vocational training facilities (Mwiti, 2020).
Theological precepts like social justice and stewardship provide important new perspectives on how to combat poverty and injustice in Kenya. More fair distribution of Kenya’s income and natural resources is required under stewardship, which is defined as the responsible management of resources. Leaders and individuals may work together to reduce corruption and make sure that public resources serve all Kenyans, not just a privileged few, by embracing stewardship principles (Magesa, 2020).
Christian theology is at the core of social justice, which emphasizes the need for equitable access to healthcare, education, and employment opportunities. Promoting policies that address ethnic inequality and rural-urban gaps is necessary to apply this idea to Kenya’s socioeconomic reality. A fundamental tenet of Christian theology, the preferred option for the poor, pushes marginalized populations to be given priority in development initiatives so that no group is left behind in the quest for national wealth (Mugambi, 2019).
A comparative study emphasizes the parallels as well as the difficulties that each nation faces, building on the theological debates and development theories examined for both Nigeria and Kenya. Theological frameworks may be used for the development initiatives in both countries more successfully if these similarities and differences are recognized.
Similarities
Significant socioeconomic problems resulting from systemic problems including extensive inequality, bad governance, and corruption plague both Nigeria and Kenya. According to Transparency International’s 2022 Corruption Perceptions Index, Nigeria scored 24 out of 100, while Kenya scored 31 out of 100. Both nations are ranked low in global corruption indexes. By taking funds away from social services, infrastructure, and economic development, this ongoing corruption in both countries has made poverty and inequality worse (World Bank, 2023). By encouraging accountability, equality, and justice, theological perspectives—particularly those based on Christian teachings on stewardship and justice—can offer a common ethical framework to address these governance-related concerns (Mugambi, 2019).
There is also a great deal of economic disparity in both nations. Kenyan poverty rates are about twice as high in rural as they are in urban areas, illustrating the country’s persistent rural-urban disparity (Kenya National Bureau of Statistics, 2022). Similar regional disparities exist in Nigeria, where ethnic and religious divides contribute to some extent to the poverty that exists in the northern states and the wealthy southern areas (Nwanze & Onyeka, 2020). The Christian concept of the “preferential option for the poor” promotes giving the most vulnerable people’s needs top priority, offering religious support for development programs that aim to reduce these socioeconomic gaps in both nations (Magesa, 2020).
Differences
Although corruption and inequality are problems in both Nigeria and Kenya, the political and cultural environments in each nation provide unique difficulties. Nigeria’s political instability and military control have ingrained a culture of political patronage, which has a disproportionate impact on the country’s economic progress (Adeoye, 2022). In contrast, land ownership issues and ethnic conflicts have caused unrest and inequality in Kenya, particularly during election seasons (Mwangi & D’Arcy, 2020). Due to these variations, faith-based organizations must modify their growth plans to fit the political and cultural context of each nation, even if theology provides a universal moral foundation.
Through interfaith discussion and education, Christian organizations in Nigeria, such as the Christian Association of Nigeria (CAN), have been concentrating more on efforts to resolve regional inequality, advance peace, and encourage national unity (Ebegbulem & Nwanolue, 2021). In Kenya, churches and religious institutions such as the National Council of Churches of Kenya (NCCK) have been increasingly proactive in promoting peace, especially in periods of political turmoil, in addition to tackling issues related to land reform and rural development (Kahiga, 2022). Although the political and historical contexts of the two nations differ, these customized strategies are based on Christian ideas of justice and reconciliation.
Lessons Learned
One of the most important things Nigeria and Kenya can share is the significance of faith-based organizations working together to address development issues. Kenyan faith-based organizations looking to increase their social service outreach, especially in rural regions, should take a cue from Nigerian churches, which have created robust health and education programs thanks to their wide networks and influence (Ogunniyi, 2020). On the other hand, Nigeria, whose religious and ethnic differences have frequently stoked violence, may learn a lot from Kenya’s achievements in integrating churches in peacebuilding and attempts to resolve conflicts (Mwiti, 2020).
Furthermore, cooperation between Christian organizations in both nations might promote information exchange and assistance to one another, especially in areas like social justice campaigns, anti-corruption campaigns, and governance. Theological reflections that priorities community-building and solidarity might encourage better coordination between Nigeria and Kenya churches, assisting both nations in addressing poverty and injustice in a more comprehensive and long-lasting way (Gifford, 2015).
The use of religious concepts for development in Nigeria and Kenya presents notable obstacles as well as potential. Building on the comparative study of the two nations, it’s critical to comprehend the ways in which the religious framework and the sociopolitical environment interact. Even if theology provides a moral and ethical framework for tackling problems like poverty and injustice, real-world circumstances sometimes make it difficult to put that framework into practice.
Challenges
Political elite opposition, who may see faith-based development projects as intruding on their jurisdiction or as a danger to the established power structures, is one of the main obstacles. Political elites in Kenya and Nigeria frequently have a stake in preserving the current situation, which benefits a small number of people through corruption and unfair resource distribution. In addition to impeding economic progress, corruption reduces the ability of faith-based efforts to make a significant contribution to the development of a country (Onuoha, 2017; Cheeseman, 2020). For example, problems with corruption and governance have plagued both nations and impeded efforts to effect significant change via religious or secular means.
Furthermore, institutional obstacles make it extremely difficult to include theology in development initiatives. The lack of financial and human resources in many churches and Christian organizations prevents them from efficiently scaling their initiatives, which frequently limits their impact to small areas rather than tackling larger national issues. These organizations’ inability to function freely and cooperate with governments is further hampered by the intricate legal and political systems in Kenya and Nigeria (Gifford, 2015; Obadare, 2016). The potential role of theology in development may also be further marginalized by the secular character of many national and international development organizations, which may lead to skepticism or open rejection of faith-based methods.
Opportunities
Notwithstanding these obstacles, both nations provide a great deal of potential for the growth of theology-driven development programs. Christian organisations are already vital in Nigeria and Kenya, helping to in the gaps left by insufficient government programs by offering healthcare, education, and other social services. These groups may support community-based development initiatives that are in line with religious values like social justice and stewardship by utilising their vast grassroots networks (Hastings, 2020; Tomalin, 2013).
Increasing the level of cooperation between faith-based organisations and governmental and international agencies is one of the biggest opportunities. The role that religious organisations may play in sustainable development has gained more attention in recent years, especially in regions where governments find it difficult to address the demands of their populace (Tomalin, 2015; Haynes, 2019). Churches and Christian organisations in Nigeria and Kenya may work with the governments to support laws that uphold social justice and equality ideals. For instance, government attempts to combat poverty and inequality can complement faith-based programs aimed at improving healthcare and education, resulting in a more comprehensive and inclusive approach to national development.
Another chance is found in faith-based organisations’ capacity to support conflict resolution and peacebuilding, both of which are essential to tackling the root causes of inequality and poverty. Christian associations in Kenya, such the National Council of Churches of Kenya (NCCK), have played a significant role in resolving disputes, encouraging harmony, and building bridges across various ethnic groups (Cheeseman, 2020). Similar to this, in Nigeria, churches have been crucial to attempts to promote peace in areas like the Middle Belt and the Niger Delta that have seen ethnic and religious conflict (Onuoha, 2017). Addressing the underlying causes of injustice and violence in both countries may be greatly aided by the theological ideals of peace, justice, and reconciliation.
Although there are many obstacles to overcome before theology can be applied to development in Nigeria and Kenya, such as institutional and political resistance, there are also many chances for faith-based organizations to have a profoundly positive impact on the development of their countries. Churches may address the urgent problems of poverty and inequality by utilizing religious ideas to advance social justice, stewardship, and community solidarity through partnerships with governments, international organizations, and local communities.
This paper has looked at how Christian theology concepts, such as solidarity, stewardship, social justice, and the preferred choice for the poor, provide both material and spiritual answers to the pervasive problems of poverty and inequality in Kenya and Nigeria. Despite having abundant natural resources and human potential, these two countries yet struggle with high rates of unemployment, poverty, and socioeconomic inequality. To address these issues, a moral and ethical framework based on justice and compassion is needed, in addition to economic and political transformation.
The preferential choice for the poor requires that policies and development projects be inclusive and equitable, giving the needs of the marginalized in Nigeria and Kenya top priority. The impoverished are active partners in development and the focal point of any significant reform, as this idea serves as a reminder. Conversely, stewardship stresses the need for these countries’ resources to be managed responsibly. Both Nigeria and Kenya may promote more responsible and sustainable use of their riches, especially oil and land resources, by approaching problems like corruption, waste, and bad governance through a theological lens (Gutierrez, 1988; Radelet, 2010).
A core theological idea, social justice is consistent with the desire for justice and equity when it comes to opportunity, healthcare, education, and other social services. This idea calls for a more equitable allocation of resources in nations such as Nigeria and Kenya which are characterized by ethnic and regional differences. In addition, solidarity promotes the establishment of cohesive communities where progress is shared rather than solely individual endeavour by highlighting the value of interpersonal connections and teamwork (Marshall, 2014; Haynes, 2019).
Furthermore, a comparative examination of Nigeria and Kenya has revealed that, despite the two countries’ shared challenges with corruption and issues of governance, their distinct cultural and political backgrounds influence their divergent approaches to development. In both situations, faith-based organizations have been essential, contributing significantly to healthcare, education, and the promotion of justice and peace. The chance for cross-learning between these nations emphasizes how crucial it is for governments, international organizations, and faith-based groups to work together to combat poverty and injustice (Obadare, 2016).
Finally, Christian theology provides a transforming and comprehensive understanding of development that addresses the spiritual and communal aspects of human flourishing in addition to the material. Theological ideas have a great deal of potential to impact development plans in Nigeria and Kenya, especially as churches and Christian organizations are still strong proponents of justice, moral leadership, and the empowerment of the underprivileged. Both nations have a rare chance to address the underlying causes of their socioeconomic problems and take steps towards a more just and prosperous future by incorporating these moral imperatives into larger development goals.
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John Philip Sele is a scholar with a rich academic background, currently pursuing a Master’s degree in Development Studies with a focus on the Theology of Development. He holds a bachelor’s degree in Theology and a minor in Development Studies from Africa International University (AIU), Nairobi. His academic and professional journey reflects a deep commitment to integrating theology with development principles as he authored the blog, Theology Of Development (https://theologydev.com).
Sele serves as a lecturer of Development Studies at Africa International University (AIU). His work in academia and development is informed by years of leadership experience, including his tenure as the International Students Representative at AIU, and the Chief Executive Officer of Content Creators Hub. As Deputy Vice Chancellor for Administration at ASCEN University, Liberia, he oversees strategic administrative operations and promotes a culture of excellence and diversity.
His scholarly work is underpinned by a commitment to community engagement, practical theology, governance and politics, resource mobilization, and social justice, with a focus on empowering marginalized communities, particularly in Jos, Plateau State, Nigeria. His current research interests include governance, social inclusion, and the theology of development, with a particular emphasis on their practical implications in the African context.
ORCID ID: https://orcid.org/0009-0001-9637-5071
2. Cynthia Wanjiku
Cynthia Wanjiku is a determined development practitioner from Kenya who is dedicated to using academic knowledge and workable solutions to address pressing global issues. Her work, which is informed by her excellent academic background, addresses some of the most important global challenges of our day, such as social justice, sustainable development, poverty reduction, and the complex effects of globalisation. Cynthia is passionate about these subjects because she thinks research may have a beneficial impact on policy and encourage change.
Cynthia is now participating in an international exchange program in Romania. Her experiences have helped her to get a broader awareness of the issues associated with development on both a local and global scale. Her exposure to various development methods and cultural contexts has enhanced her approach to problem-solving and strengthened her resolve to close the gap between theory and practice.
Cynthia’s ultimate objective is to make a significant contribution to the scholarly conversation while providing useful, applicable insights for real-world situations. She hopes to have a significant effect on the area of development by promoting policies that advance justice, sustainability, and fairness on a worldwide basis. She does this by fusing rigorous research with a practical perspective.
Sele, JP; Wanjiku, C (2024). Theology of Development: Addressing Poverty and Inequality in Nigeria and Kenya. Greener Journal of Social Sciences, 14(2): 156-165. https://doi.org/10.15580/gjss.2024.2.093024123.
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