Politics and religion in kogi state development

Thesis Overview

<p> </p><div><p><strong>INTRODUCTION</strong></p><p><strong>1.1 &nbsp; &nbsp; BACKGROUND TO THE STUDY &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;</strong></p><p>The concept of development was interpreted in terms of growth of output over time and later in terms of per capita output. &nbsp;Growth and development are mostly used interchangeably.</p><p>Economic development double variable concept; so there is no general acceptable definition for it. Economic development is a process where low income national economies are transformed into modern industrial economies. It involves qualitative and quantitative improvements in a country’s economy. Political and social transformations are also included in the concept of economic development in addition to economic changes. Economic development can also be defined as “the passage from lower to higher economic levels which implies change”.</p><p>The relationship that exist between politics and religion in Nigeria is close because there is always a point of intersection. Also, the relationship is complex because of the intricacies inherent in the politicization of religion. In Nigeria, today, there are two major religions i.e. Islam and Christianity. Both religion are not recognized here to the universalization of the position of traditional philosophy; the main reason why they take main level in this work is deliberate because of the impact of both religion on the governance of Nigeria govt and politics. The effect they profound reinforce regional and ethnic differences and this makes economic stability more difficult.</p><p>Scholars of religion like Imo (1986: 1-5) do not agree on a single definition of ‘religion’ because religion is a combination of two things i.e. the profane and the supernatural. Therefore, a comprehensive definition has to take both into consideration. Some approach this definition with prejudice while some scholars of religion do not have a specific religion so they lack the experience. A good definition, emphasizes by Imo should have specificity and inclusiveness. He advances that religion is the varied, symbolic expression of, and appropriate response to that, in which people deliberately affirm as being of unrestricted value for them. McGee (1980:362-365) posits that most religious communities are mostly different by the main object of their worship. It is around this sacred object, person or concept, patterns, ritual practices, ethical system and social organization take form. He defines religion as “a set of activities organized around the sacred- that non-empirical source of power, transcendence, mystery and awe’. The primary methods of religion include the belief patterns which accommodate the sacred reality people experience through revealed knowledge, reflection or divine light; ritual practices which are prescribed for believers as appropriate human responses in the relationship to the ultimate being or value; ethical codes which are behavior directed towards other person; and cultic organization.</p><p>Abearian &amp; Masannat (1970:9) define politics as “a phenomenon which has its origin in the class of individual preferences, its process in public demands for accommodation of competing goals and its output in the form of binding public polices’. In a similar vein David Easton (Cited in Olaniyi, 2001:2) defined politics as being concerned with the process of “acquiring power to allocate economy values in any social system”. Values here include those things human being loves to acquire such as fame, riche, security, authority etc. Looking at the different positions of scholars on the concepts of religion and politics, both seem to have a set of well stated objectives. These structured objectives are directed or targeted at the people who could be ‘adherents’ or ‘citizens’ as the case may be. The question now is: are their boundaries similar? Or do their main objectives relate at a point which ultimately necessitates infiltration by both? Hank Eso sees religion as a tool of politics and that in the real sense of it both make strange bedfellows. In his words: “Just as soccer is singularly the sole and most unifying factor in Nigeria, nothing is as divisive as religion-especially when it is used as a tool of politics”. Hank Eso (2003). It should therefore be noted that in sharply divided societies, like Nigeria where Islam and Christianity are in competition, ethnic sentiments are wielded and this invariably threatens the stability of the system. Despite efforts to keep religion and politics separate, history offers many occasions when the two have often been very closely intertwined. Sometimes, a religion endorses or supports a particular leader or system. One example is the Divine Right of Kings in which royal power is believed to be derived directly from God and therefore must be obeyed. Also Niccolo Machiavelli advocated that rulers use the power of the church to establish and maintain their reigns, believing that this would maintain stability in the society. In a related way, religion has often been used as a means of defining or maintaining social class structures. Conversely, different classes have at times overwhelmingly adopted different faiths. On the other side of the coin, some governments have either endorsed or fully administered specific religions, sometimes to the degree that citizens have strongly been discouraged from following any other.</p><p>The level of development of a country is affected by many factors. Economists tend to emphasize the impact of economic variables however; political and social factors can also be very important determinant of national development. This study therefore examined the influence of religion and politics on the development of Kogi state Nigeria.</p><p><strong>1.2 &nbsp; &nbsp; STATEMENT OF THE PROBLEM</strong></p><p>Nigerian has three prominent religion which are: Christianity, Islam and traditional religion. Christianity and Islam are foreign religions; while traditional religion is the main of local religious. The two religions is universal while traditional religion is mainly practiced in Nigeria. The traditional religion has no main body of teaching which is regarded as valid forever (at all times) as it has no main mission, so competition does not exist, hence traditional religion cannot be a divisive force. So, traditional religion does not cause havoc in our society, the problem exists between Islamic and Christian religion. The economic development of Nigeria is mostly affected by the political and religious leaders hereby there should be a good and cordial relationship between the two parties. Politics is important as almost everybody is involved in it one way of the other, but some religious leaders mostly Christians stigmatize politics henceforth affects the rate by which incapable personnel take charge of country’s politics.</p><p><strong>1.3 &nbsp; &nbsp; OBJECTIVES OF THE STUDY</strong></p><p>The study is focused largely, though not exclusively, at the impacts of national politics and religion in Kogi state Nigeria. The specific objective are:</p><p>1. &nbsp; &nbsp; To determine the rate at which religion affect economic development in kogi state</p><p>2. &nbsp; &nbsp; To know the impact of politics on the economic development of kogi state</p><p>3. &nbsp; &nbsp; To examine the effect of religion on the political orientation of people in kogi state</p><p>4. &nbsp; &nbsp; To discover if any relationship exist between the religious and political leaders in Kogi state.</p><p><strong>1.4 &nbsp; &nbsp; RESEARCH QUESTIONS</strong></p><p>The relevant research questions related to this study are:</p><p>1. &nbsp; &nbsp; At what rate does religion affect economic development of kogi state?</p><p>2. &nbsp; &nbsp; What impact does politics have on the development of kogi state?</p><p>3. &nbsp; &nbsp; Does religion has any effect on the political orientation in kogi state?</p><p>4. &nbsp; &nbsp; Are there any relationship between the religious and political leaders in kogi state?</p><p><strong>1.5 &nbsp; &nbsp; SIGNIFICANCE OF THE STUDY</strong></p><p>This study will expose students, religious leaders and political leaders and other stakeholders involved in making tangible and important decisions and policies that affects and brings development to the state on how their decisions and relationship with each affects the economic development of the state.</p><p><strong>1.6 &nbsp; &nbsp; SCOPE OF THE STUDY</strong></p><p>This study covers the the entire population of kogi state, but due to time and some other constraints samples re taken from Adavi, Ajaokuta local govt area of kogi state.</p><p><strong>1.7 &nbsp; &nbsp; &nbsp; &nbsp; DELIMITATION OF THE STUDY</strong></p><p>The major constraints the researcher encountered while conducting this research is time and inaccessibility to some top political and religious leaders.</p><p><strong>1.8</strong><strong>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; DEFINITION OF TERMS</strong></p><p><strong>Development</strong>: development economically can be defined as efforts that seek to improve the <strong>economic</strong>&nbsp;well-being and quality of life for a community by creating and/or retaining jobs and supporting or growing incomes and the tax base.</p><p><strong>Religion: </strong>the belief in and worship of a superhuman controlling power, especially a personal God or gods.</p><p><strong>Politics: </strong>the activities associated with the governance of a country or area, especially the debate between parties having power.</p><p></p></div><h3></h3><br> <br><p></p>