In Nsukka, Nigeria, Chidi Nwaohia has lived a life torn between Christianity and African traditional religion since his early childhood.
Despite being raised as a devout Christian, mysterious events marked his life from a young age. Disappearing at a year old only to be found in a trench the next morning, followed by a sudden illness, Nwaohia’s life took a turn when a traditional healer revealed his destiny to lead his people in the ancient traditions of the Igbo people.
His mother, conflicted by her Christian faith, initially kept the prophecy from him. However, after a series of accidents and injuries, Nwaohia eventually embraced his calling to the priesthood in the African traditional faith.
Following his official ordination as a dibia, Nwaohia found his leg injury healed as he accepted his new spiritual role.
While Christianity remains the dominant religion in Nigeria, a growing number of young people are turning towards Indigenous African beliefs, marking a shift away from monotheistic faiths.
Despite facing opposition and social stigma, many converts find a way to coexist with their traditional beliefs, blending Christian and Indigenous practices in their religious lives.
This harmonious approach to religion offers a sense of connection to African roots in a society where religious divisions have led to conflict and violence.
Obiagbaosogu, during a period of his life as a priest, began to question if his spiritual journey aligned with his inner beliefs. “I felt that maybe my personal relationship with God needed something more from me,” he mentioned without further explanation. After seven years of inner conflict and finding no solace in Christianity, he embraced traditional religion in 2022, marking his 16th year as a priest.
In his seminary studies, Obiagbaosogu encountered similar challenges, prompting him to establish a society for African culture with fellow students to explore African religious concepts and their integration with Christianity. He believes that traditional and Christian religious practices offer diverse perspectives on understanding the supernatural.
Some argue that flawed perceptions and the pursuit of quick wealth have influenced the shift of young people from Christianity to African traditional religion. Many believe traditional beliefs can lead to financial prosperity, attributing it to the alignment with deities and spirits for blessings and aid in personal and economic endeavors.
While some accuse Christian churches of prioritizing material wealth, others argue that the commercialization of certain churches and the emphasis on affluent individuals have led to a decline in credibility and interest in Christianity. Some clergy members have been accused of exploiting the church for personal gain, further alienating members.
As more individuals gravitate towards African spirituality, there are ongoing discussions and reforms within various denominations to appeal to worshippers. Some churches are providing support in agriculture and revisiting their doctrines to engage with their congregations effectively.
Colonialism played a significant role in the dominance of Christianity in Nigeria, but with the rise of social media and increased awareness of historical injustices, younger generations are questioning and challenging the impact of colonialism on Indigenous faiths. This shift in perspective poses a threat to the supremacy of Christianity in the country.
As traditional faith gains momentum, concerns arise about the misuse of practices for personal gain and power. However, proponents argue that negative elements are not inherent to traditional faith but are brought in by individuals with ill intentions. The misrepresentation of traditional faith leads to societal mistrust and perpetuates negative stereotypes.
Overall, the resurgence of African spirituality highlights a shift towards a more inclusive and diverse religious landscape in Nigeria, challenging the dominance of Christianity and emphasizing the importance of traditional beliefs in contemporary society. “Minuman arwah,” katanya, menuangkan tetesan gin.
Sejak berpindah keyakinan, Nwaohia telah tenggelam dalam apa yang dia yakini sebagai iman sejati yang mendekatkannya pada arwah nenek moyangnya, dan kebaikan leluhurnya, dengan rajin mengikuti aturan ritual yang telah dipelajarinya.
Cara beribadah orang Afrika melihat doa berlangsung di pagi hari dan saat matahari terbenam, sering kali disertai dengan minuman keras, kacang kola, dan kaolin. Batu, patung-patung yang diukir, dan pohon dianggap sebagai tempat tinggal bagi para dewa, dan sering digunakan sebagai representasi kehadiran mereka.
Kemudian ada festival tahunan dan musiman untuk menandai musim panen, serta upacara topeng. Persembahan, termasuk kacang kola, ubi, makanan lain, atau hewan korban, diberikan di tempat ibadah untuk mencari berkat, perlindungan, atau petunjuk. Pengorbanan darah ayam atau kambing dilakukan untuk meredakan arwah atau menandai peristiwa.
Tetapi tidak ada hukum tertulis yang memandu pemeluk ke dalam tindakan tertentu.
Pemuja percaya bahwa ada hubungan antara manusia dan unsur-unsur alam seperti bumi, air, tanaman, dan hewan, dan bahwa beberapa perbuatan salah – termasuk pembunuhan, perselingkuhan, dan ketidakadilan – bukan hanya suatu pelanggaran terhadap manusia tetapi seluruh alam.
Daripada berkumpul dalam pertemuan umum, seperti gereja, anggota sebagian besar menghabiskan waktu dalam refleksi dan mencari kebenaran dan keadilan dalam tindakan mereka sendiri.
Nwaohia di tempat ibadahnya dikelilingi patung, persembahan, dan barang-barang ritual [Chibuike Nwachukwu/Al Jazeera]
Tetapi bagi para mualaf, ini bisa menjadi tantangan: kurangnya mentor. Untuk iman yang didasarkan pada meditasi pribadi, tanpa pemimpin yang memandu dan memberikan khotbah di gereja, jemaah baru dapat terjebak dalam kebingungan.
Hal ini, jika ditambah dengan sifat yang dikelilingi oleh praktik-praktik ritual dalam iman tersebut, memberikan struktur yang kurang terorganisir untuk belajar dan memahami doktrin-doktrin kunci.
Pemeluk muda dari keluarga Kristen seringkali menjadi korban, karena tidak ada transfer pengetahuan antar-generasi.
“Ketika saya meninggalkan gereja, ayah saya menyiapkan tempat ibadah untuk saya dan mengajari saya segalanya,” kata Oshaba, yang ayahnya telah berpindah ke agama tradisional Afrika sebelum dia lahir. Tetapi kebanyakan orang lain tidak memiliki seorang panduan.
Dalam kasus ekstrem, stigma menyebabkan keluarga dan teman mengucilkan mualaf baru. Oleh karena itu, Akunwafor mengatakan bahwa dia terpaksa kadang-kadang menghadiri Gereja Katolik untuk menghindari dijauhi oleh teman-teman dan kerabatnya.
Tukang jahit tersebut telah menjalankan iman tradisionalnya secara rahasia sejak dia berpindah keyakinan sekitar lima tahun yang lalu.
“Saya sangat terganggu oleh ketidakmampuan saya untuk menjalankan iman saya secara terbuka karena persepsi yang salah tentang itu, tetapi saya berharap bahwa Tuhan saya akan memberi saya kepercayaan pada akhirnya,” katanya.
Serupa, Obiagbaosogu tidak memiliki transisi yang mudah. “Saya kehilangan teman,” katanya kepada Al Jazeera. “Hubungan saya dengan orang lain mungkin tidak lancar, tetapi kami terus maju dan saya membangun hubungan baru.”
Namun, dalam beberapa kesempatan langka, orang-orang terkasih akhirnya menerima. Dalam kasus Nwaohia, meskipun ibunya awalnya tidak senang, akhirnya seluruh keluarga menyambut kehidupan barunya sebagai seorang imam tradisional.
“Tuhan saya telah memberkati saya,” kata Nwaohia. “Saya tidak pernah punya alasan untuk menangis sejak saya menjadi seorang dibia.”