EFFECTS OF GLOBALISATION, URBANISATION AND POST MODERNITY ON RELIGIOUS PEACE: THE WAY FORWARD By Rev. Fr.

George Ehusani
INTRODUCTION The topic of Globalisation and the attendant challenges for politics, economics, religion, culture and morality in the human society has become a source of major concern for religious leaders and leader of thought across the world. Now when combined with the reality of Urbanisation and Post Modernity, the challenges become even more complex. Yet religious leaders cannot run away from confronting the challenges posed by what appears to be a major transformation in the form of existence and the manner of interaction among human beings in the contemporary society, for as we read in the first paragraph of the document of the Second Vatican Council (of the Catholic Church), The Church in the Modern World, The joy and the hope, the grief and the anxiety of the men and women of our time, especially of those who are poor or afflicted in any way, are also the joy and the hope, the grief and the anxiety of the followers of Christ The revolution in modern communication technology with the emergence of the computer and the internet, which have conquered space and reduced the world to a global village, the internationalization of the economy and industry, by which a few countries are growing ever more affluent, while the fortunes of the majority of peoples are ever worsening, the phenomenon of global terrorism and counter terrorism, nuclear warfare and ciber crimes, etc., all these factors and more make a regular reflection on globalisation, urbanization and post-modernity among religious leaders today a critical imperative. In the course of its 2000 year history, the Christian Church has at various times and in a variety of ways expressed its solidarity with the human society, and has taken critical positions and made significant inputs with far-reaching consequences for humanity at times of ideological, economic, political or moral crisis. Recognising its prophetic, teaching and sanctifying mission, the Church has made laudable contributions to the development of humanity and the various institutions, charters and conventions that govern the conduct of nations and peoples in the world of today. Using its schools, colleges and universities, as well as its health and social welfare structures, the Christian Church has been a major molder of social values and a prime promoter of solidarity among the various peoples that populate the earth. That is why the phenomenon of globalisation as well as urbanization and post-modernity which in many ways affect how people live and relate, should be a matter of concern to leaders of the Christian Church. In this reflection therefore we shall consider what the world was like before the era of globalisation and what globalisation has brought upon humanity the good, the bad and the urgly aspect of the phenomenon. We shall look at the rising trend of urbanization and what challenges it poses to wholesome human existence. Then we shall look at the complex reality of post-modernity and how it challenges our

religious, spiritual and social values. We shall then discuss the way forward. Also, our reference point shall be taken from Nigeria. We shall project our observations on developing nations as a whole, as the after effects of globalization and the consequences of urbanization and post-modernity are generally the same in the poor nations of the world. THE CHURCH AND STATE BEFORE GLOBAL CHANGES For chronological convenience, it would have been better to discuss urbanization and post modernity before globalization because the latter is the latest of the global developmental coinage. However, whichever way we take, the conclusion will be the same. Before the Renaissance era, the state and the church in most parts of the world were more or less the same as the king or the ruler to large extent is the head of both the state and the church. For example, before his quarrel with the papacy over the question of his divorce from his wife, Catherine of Aragon in the 16th Century, King Henry VIII of England was to some extent in control of the Catholic Church in England. But, when his desire to have a male child at all cost made him to go into a polygamous relationship against the doctrine of the church, he was excommunicated by the Pope. And in retaliation he used the powers of the state to break away from the Catholic Church to establish his own church with his Act of Supremacy in 1534. This state/ church power tussle of that century gave birth to the Church of England which has survived till today as the Anglican Communion. Evidences abound in all the continents of the world to show that both the state and religion have always been under the obeisance of who ever is the king of the country, state or community. Here in Nigeria, before the advent of colonization, Christianity and Islam, the traditional rulers of the existing kingdoms were always the head of government and leader of the traditional religions. Hence it was easy for the colonial masters to colonize the colonies both politically and religiously without any opposition; once they had the traditional rulers under their control .The example of the combination of state and ecclesiastical powers by rulers could also be found in the Bible, particularly the Old Testament with King Solomon as a good example. In the above, I have tried to show the interwoven relationship between the state and the church , even before the advent of global changes. This situation has not changed. And, interestingly, inspite of the distinct separation of the two they still play complimentary roles to each other with the church in the capacity of guidance and sometimes as watchdog. Therefore, the misdemeanour of one is definitely bound to affect the other. GLOBALISATION Article 1 of the Universal Declaration of Human Rights states that all human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. This by my own perception should be the concept of true globalization a world where every human being irrespective of race or colour; as the image of God should be given equal opportunity, respected and dignified.

But, the slave trade era of the 18th century robbed the African continent and the black race this respect and dignity So, the continent was vandalized, ravaged and colonized leaving her people in abject poverty in the midst of plenty natural endowments. Peter Henriot SJ, described globalization as the fourth stage of outside penetration of Africa by forces which have negative social consequences for the African peoples integral development. The stages are: slavery, colonization, neo-colonialism and globalization which is an assumed integration of the economies of the world with free market as the dominant actor. Today, globalization is looked at from many perspectives. These include: economic globalization, cultural globalization, political globalization and even religious globalization. Globalization, actually has its basis in the global attempt to bring the whole world under one market system with free movement of capital and products. Avery good concept in theory you may say but what do we have in actualization? nothing but a relationship of domination and dependence between the rich and poor countries of the world. It leads to the further impoverishment of the poor countries who are obliged to follow policies set by the richer nations under the guise of Structural Adjustment Programmes. Both the International Monetary Fund (IMF) and the World Bank are the agents of implementation of this new colonization. Henriot sums it up thus: While globalization has increased opportunities for economic growth and development in some areas, there has been an increase in the disparities, and inequalities experienced, especially in Africa. Walter Ferdinand describes globalization as a continuation of colonialism characterised by phenomena like the debt trap, the internationalization of capital and trade but not labour; the exploitation of nature by a few, the increasing rank of the poor, homogenization of a consumer culture and the apparent absence of alternatives and a sense of powerlessness. ( source: Globalization and Its Victims as seen by Its Victims ) According to the Norton Dictionary of Modern Thought, edited by Allan Bullock and Stephen Trombley, certain theorists argue that the overall effect of globalization is to decrease or flatten-out the cultural differences between nations as individuals within these nations are subsumed into a single global culture. In noting the dominant flow of commodities and information from Western or westernized industrialized nations to developing countries, some observers have suggested that globalization is being driven by an uncompromising cultural imperialism which shows little regard for the traditional cultural ways of life which are being abandoned as individuals strive to attain western goods and adopt the sensibilities of western consumer societies. The dictionary said other good things about the concept of globalization but in conclusion pointed out that globalization has brought with it nasty side-effects including a degree of corruption, a widening of the gap between the haves and have-nots in some developing countries and on some occasions a greater degree of financial instability. From the above, globalization is therefore a unification concept of the economy of the world which in actualization is detrimental to the economy of developing nations, particularly Africa and widens the gap between the developed and developing nations.

EFFECTS OF GLOBALISATION Having looked at globalization from different perspectives, let us now look at the effects of this phenomenon of change on the developing nations of the world with focus on Africa and Nigeria. As earlier stated, the concept of globalization is to make the world into a global village; provide enabling environment for international cooperation for social development, poverty eradication, create a new world economic order, promote social integration and ensure equity and respect for human dignity. Thus, a truly globalised world economy requires the contribution, cooperation and commitment of a maximum of people, states and institutions. Because the effect of globalization is the same on all the third countries of the world, however, my limited references shall focus on Africa and Nigeria. In spite of the promise of the countries of the G8 to assist Africa in the spirit of globalization through the integration of Africa into the world market; debt burden relieve, promotion of agriculture to boost efficiency of local capacity, political system reform to create a broader spread of civil society participation, stoppage or curtailment of crises in the continent and motivating African nations to be responsible for the development of the continent, these are mere rhetorics without corresponding concrete actions. Hence, in this new century and the beginning of a new millennium, the relationship between African nations and the G8 members remains largely one of dependency. This must have necessitated the establishment of the New Partnership for Africas Development (NEPAD), by the African nations with the view of looking inward for the economic, political and social emancipation of the continent. Let me use the following to illustrate how globalization has made Africa a victim of the phenomenal change. (a) While manufactured goods and capital (including money from poor countries) travels freely all over the world, human beings from poor countries are often unable to emigrate to greener pastures due to ever stricter immigration regulations and boarder control in the richer (Western) nations. (b) African agricultural products are not enjoying a competitive opportunity in the world market as a result of the deliberate policies of the world powers. (c) (b) Africa has 13 per cent of the world population but accounts for only 2 per cent of international trade. This is not as a result of lack of products, but due to the discriminatory policies of the world powers. (d) (c) Africa, yearly witnesses capital flight in excess of $15billion and sinks $10billion in weapons of wars, war which brings with it enormous damage to social infrastructure and causes so much upheaval. (e) Africa attracts foreign aid and investment amounting to $18billion annually with nothing to show for it in terms of physical development. (f) According to the United Nations Report $200billion was siphoned out of Africa in 1991 (twelve years ago) by the ruling elite. The amount must have tripled by now.

(g) World Bank statistics show that between 1970 and the year 2000, Nigeria netted $250billion from crude oil, but much of it has been stacked away in western vaults, while the country is thrown into abject poverty. Nigerias external debt is now put at $32billion most of it for frivolous projects. (h) The last five years of democratic governance in the country has had a dismal showing in terms of probity, transparency, fight against corruption and eradication of poverty. (i) The collapse of the economy of Zimbabwe cost South Africa and other neighbouring countries over $30billion. According to the United Nations, at the growing rate of 0.7 per cent with some 22 per cent living on $1 per day, it will take Africa some 150 years to reach minimum development targets. This is indeed a gloomy picture. The phenomenon of globalization would be a good thing in itself, if by it one means going beyond oneself and ones immediate environment, and reaching out to the neighbour, from far and near in equity, justice, mutual respect, and turning the world into a universal brotherhood in all intent and purpose. The realization of the common brotherhood and sisterhood of all men and women, is actually a biblical (Christian) imperative. Yet as being presently experienced by the developing nations and peoples of the world, globalisation has tended to further impoverish the poor, making them helpless consumers of the goods and techniques that are produced cheaply in the Western countries. Thus as being played out in our day, globalisation has become an ethical issue and a challenge to those who believe in the equal dignity of all men and women, and in Christs preferential option for the poor. URBANISATION This is the movement of the people from villages en mass to form new towns and cities. .It is in short the migration of the people to an assumed state of better living and a process traced back to the 20th century. According to Norton Dictionary: the main thrust of urbanization is in the third world and according to the United Nations, 45 per cent of the worlds population is urbanized. Much of the new urbanization is caused more by pushfactors from the countryside, rather than the pull of employment from the towns, and by overall demographic growth. Urbanisation, to a large extent is a continuous process in both developed and developing countries of the world. This mass movement of the people to urban centres has both positive and negative results with the positive aspects pronounced in the developed nations of the world. However one common factor to both sides of the divide is population explosion. The average size of the worlds largest 100 cities grew from 200,000 in 1800 to 5.1 million in 1990 and the trend has not declined noticeably, in the average. Asia has three-fifths of the world population and 44.5 per cent of the worlds urban population with India having the largest urbanized population in the world (source: The Norton Dictionary of Modern Thought). If we compare the standard of living in the urbanized cities of developed countries and those of the third world, the disparity is obvious . Inspite of the population

explosion threat, the standard of living in urbanized cities of developed nations is still very high with necessary facilities in place. This is as a result of proper planning and projection. But with the urbanized cities of the third world countries, particularly those of Africa, the story is different. In most of the cities, proper planning and adequate facilities are lacking. The people live in shanties under sub-standard conditions with emphasis on tenure rights, economic and social reforms without consideration for basic sanitation, drainage and proper planning. With the exception of South Africa, some white settlement cities in the eastern part of the continent and the Arab countries, most urbanized cities of the continent are sorry sights .Lagos, the commercial nerve center of Nigeria, Ibadan the largest city in Africa south of the Sahara and most of the capital cities of the country are good examples of urbanized shanties of the developing countries of the world.

EFFECTS OF URBANISATION The effects of this migration of people from the rural centers to new cities and towns are numerous. They include the following: (a) Increase in crime rate due to non availability of the much wanted jobs or better living. (b) Over population of the cities making stabilization and proper planning impossible (c) Drifting of much needed rural area labour force to idleness and crime in the cities. (d) It is detrimental to the agricultural growth of affected countries. (e) Compounds the overall economic, political and social growth of the affected countries. POST MODERNITY According to history scholars, the post modernity era was that stage of civilization following the industrial revolution era and it lapsed into the era of globalization. It is mostly associated with development or revolution in architecture, techniques and technologies. The Norton Dictionary summarises post modernism as: a now familiar yet still controversial term for defining the overall direction of experimental tendencies in Western arts, architecture, media etc. Hence post modernism is often associated with a revolt against order, repression, narrative, system and signification, and a tendency towards eclecticism, irony , parody, quotation, self preferentiality. German philosopher, Jurgen Habermas described post modernism as the age of counter revolutionary politics, avnt garde exhaustion and defeated progressive impulses, in contrast to a stronger, more ideologically conscious modernism (page45, Globalization and its Victims By Its Victims). Another scholar, Charles Jencks (in the same book), stated that post modernism has become more than a social condition and cultural movement but what you have when the modernization process is complete and nature is gone for good, creating

a world of simulacra, commodity, fetishism, narcissism, effectless eroticism, depthless history and in cultural expression. EFFECTS OF POST MODERNITY Like the first two subject matters, the effect of post modernity is similar on developing nations. It is however obvious that they can hardly be in the positive. So, I do not want to bother you with details as they are likely to dovetail to some of the references mentioned above since they are all interwoven stages of development. RELIGIOUS PEACE, GLOBALISATION AND OTHERS After outlining the issues of globalization, urbanization and post modernity and their political, economic and social effects on the third world countries, let us now look at them as they affect religious peace as demanded by the title of the lecture. As pointed out earlier, religion is an integral part of civilization and the state, hence the secularity of most nations. Therefore ,it is obvious that in both developed and developing nations, the people have the choice of worship between Christianity, Islam and traditional religion. Also, as mentioned earlier, religious globalization which is an attempt to promote the unity or universalism of religion through administrative centralism or through missionary activities is in existence. The universality of the Catholic Church is a good example. The Anglican Communion and the Methodist Churches are other good examples of church universality or religious globalization. Even Islam inspite of sect differences has its globalization embedded in the tenets of the religion. However, the striking difference between the globalization traits of these religions and the politically motivated economic globalization of the secular world include sanctity, dignity and equality of all races upheld by these religions. According to Vatican II, the church must not only be interested in the spiritual life of the people but also their economic and social well being., Afterall, only a sound mind in a sound body can worship God devotedly. Because of the importance of religion to the life of the people, global crises have always affected religion particularly in the third world nations. Infact; most wars in the third world countries are often connected to religion or have religious undertone. Thus, the intimacy of the church with the state has, in the course of time resulted in the intimidation of the former by the latter. Let us look at a few examples particularly as they manifest in Nigeria: (a) The Nigerian civil war started from an ethnic/ religious pogrom. (b) The American attack on Afghanistan in 1991 led to a reprisal attack by Muslim youths on Christians in Kano. (c) The Shagamu crises between Hausa Muslims and the indigenous Oro worshippers (d) The Maitatsine Riots in most parts of the north (e) The attack by Teblic Muslim sect members on Christian students in secondary schools in Ibadan , capital of Oyo State over mode of dressing ( 2002 ) (f) The religious crisis in Jos last year, started with a minor disagreement between a Christian and a Muslim over the direction of a mosques loud speaker

From the above and other examples, we can see that the negative effects of developmental stages of civilization have greatly threatened the peaceful religious co-existence of the people particularly in the third world countries. Where these crises are not nipped in the bud or curtailed, the resultant wars are not only devastating economically but also result in deaths of innocent people in millions and destruction of properties worth several millions. A good example is the fourteen year old Charles Taylor induced war in Liberia and the Sierra Leone crisis. They also have telling effects on rehabilitation efforts during which the churches are called upon for humanitarian services. These crises have often tasked the Be thy brothers keeper posture of the Catholic Church through the heavy demand on the churchs charity organizations like CARITAS. The concern of the church for the crises brought on the developing nations of the world is clearly indicated in the intervention of the Hoy See at the UN Millennium Summit and the ways the church has been involved in recovery and emancipation activities in the affected areas. A good example is the PASTORAL letter issued by the United States Conference of Catholic Bishops (USCCB) titled A Call To Solidarity With Africa, in 2001. It clearly showed the concern of the American Catholic Bishops for the misfortunes of the African continent caused by the negative influence of post modernity and globalization. Requesting that Africa should be given special attention the bishops declared: Africa must not be considered as an irrelevant appendage to the rest of human community. Africa is more than a continent of disease, warfare, poverty and other forms of human degradation. Africa is also full of joyous, hospitable, and generous people from whom the world has much to learn about what it means to be human. In response to the American Bishops call, the University of Notre Dame, Indiana, USA, in conjunction with the Committee of International Relations of the American Bishops Conference formed a partnership with the Catholic Bishops Conference of Nigeria (CBCN) and other stake holders in the country for the realization of the objectives of the American Bishops. Two international conferences in America (September 21 September 24,2003) and Nigeria (January 5 January 8, 2004) have been held to map the way forward. At the Nigerian conference, the leader of the American delegation, Most Rev. J H Richard SSJ reflected on the effects of post modernity and globalization on the African continent. I wish to quote him copiously. On poverty eradication the bishop said : We (the American church) are working closely with several Episcopal Conferences in Africa to study the consequences of debt burden, poverty and trade and to lobby the US government and the international community to do more to reduce the oppressive burden of debt which strips countries of vital resources which could, if properly employed, provide much needed funds for healthcare and education to name but a few areas of pressing concern. At the same time, Episcopal Conferences in Africa are working to fight corruption and help ensure that the funds saved from debt servicing are used to eradicate poverty and rebuild social institutions. In addition, we are actively lobbying the US government to provide greater and broader development assistance while simultaneously reducing barriers to trade which prevent Africa from having free and fair access to world market.

Bishop Richard who has taken part in many peace building conferences stated further : We commit ourselves to these critical activities because we recognize as Catholics and as Americans the debt of love that is owed first to Jesus who calls us to love one another and second, to the peoples of Africa who have always been a part of our American experience, paying the price of their freedom, dignity and physical existence in order that the US might become a strong nation. From the home front, the Catholic Bishops Conference of Nigeria (CBCN) has unequivocally at different foray, particularly in the communiqu of our meetings expressed the churchs concern on the issue of poverty, hunger, disease, injustice, threat to security and peace, corruption and disrespect for human dignity on the life of the people of the country. This is very necessary because the imperialist invaders have always found good accomplices in the rulers of the continent. Recently, the Catholic Church paid a supreme sacrifice in her quest to ensure world peace, especially in Africa with the assassination of the Papal Nuncio to Burundi, Archbishop Michael Courtney by the rebel forces in the countrys 10 years old civil war. Inspite of this misfortune, the church has not relented in its peace initiative efforts in the war torn country as well as other parts of the continent like Sudan, Khartoum, Congo, Liberia and Sierra Leone. THE WAY FORWARD The problem of globalization is a problem that calls for the attention of the universal world with the church playing a major role. There is the need for sincerity and change of heart on the part of the developed countries so that the phenomenal change will reflect equity , equality and respect for human dignity. Also, African leaders who are puppets of these agents of re-colonization must have a rethink and be more patriotic in the service to their fatherland. For the people, I advocate Onward Christian Soldiers Match. But there must be a vision and focus for liberation which must be both economical and spiritual. However, we cannot leave it entirely to the politicians The people, the church and all well meaning organizations, ( professional bodies and NGOs )must mobilize and take the strides to liberate Africa and make the world a better place. In this direction, efforts should be geared at practicalising the resolutions of the various academic brain storming that have taken place in various parts of the world. Without doubt the problems have been outlined what remains is the implementation of the various recommendations in the spirit of brotherhood and love of Christ. .Most importantly, the best approach is to find the alternative to globalization, urbanization and post modernity. And this is embedded in social, participative and control of economic and political processes, the humanization of science and technology; promotion of appropriate technologies; a desire for the common good and a preferential option for the poor; respect for the different local identities in a perspective of a positive appreciation for pluralism; an active quest for equality and emphasis on the quality of life. Conscientization and empowerment of the poor and women is also of paramount importance.

If globalization is implemented with good intent and purpose for the promotion of peace, equity, justice and preservation of human dignity as directed by God, the world will be a better place for all. As pointed out by Michael Amaladoss, SJ Gods own plan for the world suggests the construction of a global community. There can therefore be a right kind of globalization that respects pluralism and identity but promotes convergence and communion, making proper use of the facilities of science, technology and the media. This is confirmed in the message in the message of St Paul to the Ephesians. For Christ himself has brought us peace by making Jews and Gentiles one people. With his own body, he broke down the wall that separated them and kept them enemies ( Ephesians 2.14 ) (Globalization and Us Victims as seen by Us Victims). From the homefront, there is the need for the conscientization, and proper mobilization of the people to agitate for good governance justice, equity, respect and dignity for mankind. Inspite of the endowment of Nigeria and other African countries with abundant human and natural resources, the harnessing of these resources for the betterment of the life of the people and the continent had been a perennial problem caused by lack of good and patriotic leadership. So, there must be a change for the better. The devastating effects of globalization on Africa can only be resolved by an African solution which is embed in what John Mbiti, an African Theologian described as African theology rooted in the African context and culture and invoke a sense of strength in the African people. This could be the focus of NEPAD as packed by the political leaders of the continent. The ultimate goal is to liberate the average African from poverty, modern enslavement, lack of confidence in his/her ability and the restoration of his or her dignity. The NEPAD concept is a veritable solution to take Africa out of her present cultivation quagmire of the developed nations of the world, if only the leaders of the continent can be patriotic and sincere; shun selfishness and corruption and look inward for solutions to the problems of Africa. The concept of NEPAD is the extrication of Africa by Africans from the malaise of underdevelopment and exclusion in a globalising world. Its primary focus include eradication of poverty, democratization, promotion of human rights, economic revitalization, peace, security, balanced trade and equity in the comity of nations. Laudable goals they are but corruption and the ineptitude of the ruling class pose an impediment for their realization. Therefore, the Church as an agent of peace has a major role to play if the people are to be mobilized to move the continent forward. However, this calls for an ecumenical effort as any other approach might be counter productive. Primarily, there is the need to address the disturbing issue of educational backwardness in the continent; free flow of information and free movement of Africans to all parts of the world without hindrance, economic empowerment of the people and preservation of the African ethics and culture. CONCLUSION

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The Church is in every nook and cranny of the continent therefore she cannot be exempted from contributing to the struggle to liberate the continent. But to achieve this, the Church should endeavour to incarnate the gospel in the political system of the continent, nurture African traditions without necessarily allowing our faith to be a carbon copy of the European churches as the political and economic systems are (Report of Ecumenical Meeting held in South Africa in 2003). And as rightly pointed out by St. Paul to the Romans: Do not model your behaviour on the contemporary world, but let the renewing of your minds transform you, so that you may discern for yourselves what is the will of God what is good and acceptable and mature (Rom. 12:2). Let me conclude this address with the exhortation of the Holy Father in his 2004 New year message: the world needs a new international order to solve its conflict and ensure peace. More than ever, we need a new international order which draws on the experience and results of the United Nations. An order which is capable of finding adequate solutions to todays problems, based on the dignity of human beings, on integrating all society on solidarity, between rich and poor countries on the sharing of resources and the extraordinary results of scientific and technological progress. For true globalization, the secular world must take a cue from the ecumenism spirit of the Catholic Church. Let me sum up the African situation with the words of Archbishop John Onaiyekan in his key-note address to the recently concluded American Solidarity with African Conference, held in Enugu. He declared: The world cannot afford to allow Africa to go down the drains. It would be short sighted and unwise for the rich nations to continue to seek immediate profit from the conflicts and problems of our continent. The world will be a better place if Africa too were allowed and assisted to rise and take its place among the continents of the world, contribute its own quota as it has proved that it can do whenever the chance is given to it. Africa on her part must begun to be convinced that like charity, justice begins at home, within and between our nations. Without a serious commitment in this regard, we shall continue to find ourselves at the receiving and losing end of the international socio-political and economic system. As Africans and Nigerians; armed with good education, determination, patriotism and believe in God, we can liberate Africa, we can make Nigeria better and make globalization a true concept of Gods desire for the preservation of mans image and dignity. But we must be ready to pay the supreme sacrifice, because, in the process, we shall be prosecuted and persecuted. However, our suffering of today is the joy and security of our future generation. January 31, 2003.

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