iPostThisWeek

Introduction Nigeria has perfected a ritual that feels suspiciously like a parody of the sacred. A politician long burdened by allegations suddenly “sees the light,” crosses over to the ruling party, and emerges reborn. Their sins are forgiven. Cameras flash! Party elders beam! President’s MANDATE booms in National Assembly! A press statement declares the defector a “man of integrity,” as though integrity were a garment one acquires at the point of entry. This is not politics. It is a misconception of the term absolution. It is theatre disguised as sacrament. A confessional without confession. A redemption without remorse. Within Catholicism and most Christian denominations, absolution depends on genuine contrition. However, in Nigeria's political context, absolution is often interpreted as simply switching allegiance to the party in power. The Theology of Power The president is often hailed as “master strategist,” a phrase that has evolved into something more mystical th...

In Yoruba cosmology, the Abiku is the spirit-child who dies and returns, repeatedly, defying parental grief and communal rituals meant to banish it. Wole Soyinka and John Pepper Clark, in their celebrated poems, gave voice to this haunting cycle. Soyinka’s Abiku speaks with defiance: “In vain your bangles cast Charmed circles at my feet; I am Abiku, calling for the first And repeated time.”   Clark’s Abiku echoes the inevitability: “Coming and going these several seasons, Do stay out on the baobab tree, Follow where you please your kindred spirits.”   Nigeria’s corruption is our national Abiku . It dies in commissions of inquiry, only to be reborn in new scandals. It is buried in anti-graft campaigns, only to rise again in fresh looting. Like the spirit-child, corruption mocks our rituals of reform, returning with the same stubborn laughter. Soyinka’s Defiant Abiku and Nigeria’s Defiant Corruption Soyinka’s Abiku is unapologetic, almost proud of ...

The language we use to describe mass violence is never neutral. Words like genocide and pogrom carry immense historical, legal, and moral weight. In Nigeria, where Christian communities have endured repeated waves of violence, the debate over terminology is not merely academic; it shapes international responses, frames justice claims, and influences whether the world recognizes the urgency of intervention. To understand Nigeria’s situation, we must situate it within the long arc of history, comparing past pogroms and genocides, and examining how international law defines these crimes. Pogroms: Episodic Violence with Historical Roots The term pogrom emerged in Tsarist Russia in the late 19th century, describing mob attacks against Jewish communities. These pogroms were often tolerated or encouraged by authorities, leaving homes destroyed, synagogues desecrated, and thousands displaced. Example:   The Kishinev Pogrom of 1903 killed dozens of Jews, injured hundreds, and shock...

Introduction The early and medieval Christians have no theological or legal (in terms of biblical) perspectives in their perceptions of Islam, Prophet Muhammad and Muslims. Contrary to the Qur’an and Muslims who theologically, and legally perceived Christians and Christianity perhaps because of Christianity’s antecedents. Islam theologically presented a series of quandaries to early and medieval Christianity, such that some of them viewed Muslim's as pagans and some as heretics or schismatics. The Christian polemicists hardly used the term Islam or Muslim to identify their rivalry, instead, the preferences to terms such as ‘Saracens, Hagarenes, Arabs, Turks, Pagans, Moors or simply, those who follow the Law of Muhammad’ were prevalent. This writing aims to examine by typologies, the polemics of Christians that cover from the 8th century to the 15th century and discussing Christianity's arguments from the perspectives of:   St. John Damascene (675-753) Heresy and Heresia...

Table of Contents The Pawnee The Holy Corn Tirawa and the Stars Culture of the Stars The religious beliefs of the Pawnee Native American tribe stand out as practices that are primarily Astro-theological and astronomical. As such they use or interpret the laws or culture of the stars to determine when it was safe to plant corn. Accurate calculation of these laws or cultures means a better harvest for the people. They were possible because Tirawa was their causer, teacher, and sustainer.   Corn is an essential crop that is not only a means of subsistence living for the Pawnee, but it is also a symbolic mother through her, and with her, the sun goddess, Shakuru blesses the people. The Pawnee The Pawnee are a North American Indian tribe who originally lived in Nebraska and northern Kansas before finally settling in today’s Oklahoma. Linguistically, they belong to the Caddoan family and call themselves the Chatiks si chatiks , meaning “Men of Men.” As with many Native American I...

Table of Contents The Nez Percé People Catholic Teachings on Angels The Spirit, Weyekin in Nez Percé Tribe This writing is to briefly identify and recognize some cultural values of the Nez Percé tribe, especially their belief in Weyekin, often described as a personal guiding angel. The concept of a guiding angel provokes Catholic teachings about angels and comparison with the Nez Percé Weyekin, as the guiding spirit. But that will be a new piece of writing for the future. There can be a cross-cultural gleaning of ideas from nature, beliefs, and interactions.     The Nez Percé People The term Nez Percé, meaning “pierced nose” is the French coinage to describe the Nimiipuu tribe. The term Nimiipuu, meaning “we, the people” is a name the tribe used for themselves and their language, a part of the Sahaptin family. Early contacts with the Europeans, especially French explorers made the name Nez Percé popular because they unfairly adopted the name Nez Percé and u...

Table of Contents Comanche: Who are they? Different Bands of the Comanches Calumet: Peace-making and diplomatic object What will bring us peace? Many often ask. For the Comanche of Native America, their belief and adulation of calumet is a trait our world should consider and if necessary, adopt moving forward. In this piece, a brief description of the Comanche people will guide us through examining why calumet is important in their society and tradition. It must be stated that calumet is not a tradition solely practised by the Comanche. Like most Native American tribes, they consider not only the symbolism of the calumet, but also its efficacy in uniting tribes, and warring people, or even can be a safe passage for an enemy if carried as an olive branch. Comanche: Who are they? The name Comanche comes from the word ‘Ute’ which means “anyone who fights the other all the time.” The word can also mean “the enemy.” For the Comanches, they call themselves “Nermurnuh” meaning the "t...