religion sprirituality and education for human flourishing.doc

8/10/2019 RELIGION SPRIRITUALITY AND EDUCATION FOR HUMAN FLOURISHING.doc

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Religion, spirituality and education for human flourishing: perspectives

from Nigeria

By

Obi.D.P

Introduction

I very much recognize the great opportunity given me to present this paper on

this topic. I am especially grateful to Guerrand-Hermes Foundation for Peace

and United Nations Alliance of ivilizations for this immense possi!ility. "he

topic #$eligion% &pirituality and 'ducation for human flourishing( is so timely

today and these triple concepts are indisputa!le attached as elemental vehicles!y )hich young people in Nigeria and all over the )orld can !e responsi!le to

themselves% the family and the society entirely. In this piece% I have seen there

is a very strong need for religion% spirituality and education flourishing lives of

the young people. At the centre of educational endeavor and development are

religious values that are cherished.

First% Nigeria is a nation of over *+, million people% and the young people in

their population is estimated to !e greater and higher than any other group in

Nigeria and its people are notoriously religious )ith the three maor religions-

African "raditional religion% hristianity and Islam thrive side !y side % though

most often in conflicting relationships . "his paper attempts to focus on )ays

religions )ill !etter contri!ute to young people/s spirituality and to the

flourishing of their lives on the contemporary Nigeria. It is hoped that the paper

)ill% among other things% point out )ays to advance for)ard to)ards spirituality

and flourishing of lives of young people !ase on religion- education and

development.

$eligion% spirituality and education is not so strange to Nigeria% even )hen it

has not ta0en a form of organized setting or structure to create the e1pected


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change needed% for e1ample among the different ethnicities and tri!es in

Nigeria2 they )or0 hard to ensure that the young people )ho represent them

!ehave very )ell% live and share a life of true religiosity. '1periences have

sho)n that Nigerians recognize the importance of human flourishing that

comes from religion and spirituality. Among the Ig!o/s% 3oru!a/s and Hausas a

lot more emphasis is laid !y hristians and Fello)ers of hrist on the

traditional value systems associated )ith religion% spirituality and human

flourishing aimed at promoting godliness of an individual% the family and the

society at large . In our academic and intellectual engagements% the

fundamental issues of religion such as love% goodness% 0indness% virtue%

responsi!ility% o!edience to God and man should form the main discussions vis-

4-vis young people spirituality.

In attempting to do ustice to the topic% )e shall do the follo)ing

a. Defining the concept of Religion, Spirituality and Education

for human flourishing.

b. In-depth view on Religion, spirituality and education for human

flourishing in the Nigerian contetual framewor!

i".in what ways can education #religious" better contribute to young

peoples spirituality and to the flourishing of their lives$"

ii" %ow can these contributions of religions be better integrated in

schooling$

c. &onclusion.


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he concept of Religion

"he o1ford 5ictionary defines $eligion as #recognition on the part of man of

some higher unseen po)er as having control of his destiny% and as !eing

entitled to o!edience% reverence% and )orship%( In my definition% I have decided

to define it in this manner !ecause of )hat the maority of Nigerians !eliefs

a!out religion and supreme !eing. "a0en into consideration )hat the Nigerian

society is made of2 other concepts and ideological )orld vie)s of $eligion )ill

not !e discussed. $eligion is therefore a relationship !et)een the transcendent

and man and is perceived as an a)esome !ut fascinating mystery. In Nigeria%

religion is related to God and no other god6 "herefore% I )ill not restrict myself

from mentioning God in this paper as Nigerians !elieve that the only )ay toensure human flourishing is through $eligion. 7hen God calls% man can only

reply #spea0 lord% for thy servant hears( 8* &am.9.:;.


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to pu!lic% e1ternal% visi!le religious rituals and institutions. Ho)ever no)% in late

modernity% spirituality% )hile retaining the sense of a person/s interior life% !egins

to !e understood as no longer necessarily lin0ed to institutional religion%

sometimes even standing in opposition to it 87uthno)% *::D2


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At its simplest% it may ust !e the endeavour to live a decent life or to emulate

an admired person.

!viously% then% spirituality in our definition )ill include a )ay of life and a )ay

of ma0ing sense of life )hich is !ased on a traditional )orld religion or on an

>alternative/ religion 8)hether ancient or ne);2 it may also ta0e the >post-

traditional/ form descri!ed !y 7uthno) 8*::D;% $oof 8*:::;% Giddens 8*::B;

and others% )hich does not dra) on any one source !ut eclectically !lends

traditional% alternative and secular elements.

&pirituality may also ta0e the form of a )ay of life )hich see0s to follo) an ideal

)hich is not religious% supernatural or other-)orldly% for e1ample to live a good

or virtuous life. r it may !e a )ay of life modeled on that of an e1emplary

person% )hether real or fictitious% perhaps simply a parent% relative or teacher.'ven if they are not religious% ethical ideals are transcendent in the sense that

they call on the individual to aspire to a manner of !eing and acting )hich is

!eyond or higher than his or her present level of e1istence.

Underlying the conscious aspects of spirituality 8the )orld vie)% !eliefs% ideas%

values and ideals; there is a more elusive dimension2 the intuitions not

formulated in concepts% the reconceptual% non-rational components% )hat

Polanyi 8*:CEa%!; refers to as >the tacit dimension/% >personal 0no)ledge/ and

)hat Jellah 8*:EC% pp. ?+?K?+9; calls >non-o!ective sym!olsL )hich serve to

evo0eL the #felt)hole( of e1istence/. "his dimension does not fit )ithin the

narro) confines of 'nlightenment rationality 8discursive% a!stract% and

conceptual; !ut is perhaps far more influential on ho) life is understood and

lived !y ordinary people. &ome aspects of our method descri!ed here are

specifically designed to e1plore this dimension of spirituality. &pirituality is

defined in multiple )ays. Although there are numerous )ays to define

spirituality% most youth em!raced a vie) of spirituality that includes reverence

for God% a reator% or a Higher Po)er as a source of protection% love% and

fulfillment.


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In my conte1tual definition% I do not intend to include every possi!le meaning of

spirituality !ut )ill continue to ma0e emphasis that is outside the a!stract

dimension of spirituality.

$eligion and spirituality are important in the lives of young people. For instance

in Nigeria% names of people from the three maor tri!es Ig!o% Hausa and 3oru!a

have strong religious and spiritual determinants lin0ing to present and futuristic

values 8human flourishing;. "he name #'biomachu!wu( is Ig!o% that simply

means

#God/s (indness(% in Ig!o tradition and science of e1istence% the )ord

#&hu!wu( implies God 8&upreme God% Almighty God;. All that the man does is

attri!uted to God2 this also applies to the other tri!es and $eligions li0e Islam

and others. Greater religiosity=spirituality may !e associated )ith lessinvolvement in high-ris0 !ehaviors and more involvement in spiritual promoting

!ehaviors. &pirituality is an important part of life for many youth in Nigeria !oth

hristians and Fello)ers of hrist.

As a student of $eligion and Human $elation and as a 0een o!server of

interactions of religions in my country% its culture and the entire society% inter

-religious dialogue has played vital roles in peace co-e1istence2 )e need to

)or0 more to)ards mutual understanding% co-operation and peaceful

resolutions of crisis among the hristians and Fello)ers of hrist. First% in our

academic and intellectual engagements% the fundamental issues of religion

should form the main su!ects of discussions instead of ma0ing such rigorous

religious arguments held !y people of different religions.

In order to ma0e religion !etter contri!ute to young people spirituality% there is

therefore% the need to develop and strengthen the comparative studies of our

religions for the young ones at early years. ur young people in schools should

!e taught all the essential components of God% nature and '1istence and


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to ta0e it very active )ith spiritual development approach to religious

scholarship and training in )hich they )ill descri!e as fruitfully as possi!le

.Also% the courses% in terms of curriculum and religious manual development

must respond to the reality% needs and pro!lems of our present situation. ne

of such realities is that Nigeria is multi ethnic and religious !ased- governance.

"hese are the realities of the country2 our diverse comple1ity lin0ed )ith

millennium religious heritage must not !e s)ept under pretence !ut treated

openly as possi!le% and taught to our students along )ith the issues of inter-

religious dialogue% social ustice and peaceful co-e1istence.

A practical long term solution to)ards integrating spirituality to !etter our

education and schooling is !y strengthening the comparative studies and ethics

of our religions. ur youths in schools should !e taught all these essentialareas. For instance% )hat is right% )hat our religious national values are% )hat is

)rong% )hat ma0es )hat is right K right and )hat constitutes moral issues and

goodness in human dealings "he old adage in comparative religion still holds

today //he )ho 0no)s one religion 0no)s nothing// 8M. lupona;.

Practically% I suggest that from the M&& * to the university level in Nigeria%

young people should !e e1posed to comparative history and integrity of religion

!oth in practice and in deed. A good e1ample% our children and )ards%

regardless of the Ji!le and Ouran% and the significant and social ethical ustice

in Nigeria traditional religion. Interfaith learning and reflection )ill encourage

inter-religious encounter and human development for our young people%

especially ages of *+ to 9+% even !eyond% including young at hearts youths.

"eaching virtue% goodness% moderate% right and right choices that promote

spiritual re!irth for personal and social development.

et my conclude this paper !y saying that for our politicians% starting from the

President% there is need for them to have an ethical rene)al% revival and

transformation to encourage our young ones in this spirituality realm.


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5iscovering and promoting )ays to nurture the spirituality of young people

could provide them )ith a means to cope )ith challenges in their lives. $esults

sho) that young people )ith spiritual development is most li0ely going to

flourish due to their spiritual !eliefs% spiritual practices% and spiritual

communities. 3oung people )ho turn to God for guidance and direction in

ma0ing daily choices have lo)er rates of falling into temptations and social

vices )ith respect to the most prevalent forms of illnesses and physical ris0

ta0ing !ehavior su!stance use and a!use% depression% conduct disorder%

alcohol2 e1posure to se1ually transmitted disease% )eapon-carrying% poor

nutrition% violence and destruction Attendance at services% and close

adherence to creed. Intert)ined )ith personal devotion are the )idely

researched concepts of spiritual coping2 and daily spiritual e1perience% alsosho)n to !e associated )ith health and )ell-!eing of young people. 5aily

spiritual social support% through participation in youth group or involvement in a

faith-!ased community% also has !een sho)n to protect against a range of

youth mis!ehaviors.&piritual social support and personal devotion have !een

sho)n to !e mutually facilitating% are mildly to moderately correlated% and yet

e1ert independent and distinct protective action for young generations in

schools !oth male and female.


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"ducation #human flourishing$

"he history of education according to 5ieter enzen% president of the Freie

Universitt Jerlin*::B% Q!egan either millions of years ago or at the end of

*EE,Q. 'ducation as a science cannot !e separated from the educational

traditions that e1isted !efore. Adults trained the young of their society in the0no)ledge and s0ills they )ould need to master and eventually pass on. "he

evolution of culture% and human !eings as a species depended on this practice

of transmitting 0no)ledge. In pre-literate societies this )as achieved orally and

through imitation. &tory-telling continued from one generation to the ne1t. ral

language developed into )ritten sym!ols and letters. "he depth and !readth of

0no)ledge that could !e preserved and passed soon increased e1ponentially.

7hen cultures !egan to e1tend their 0no)ledge !eyond the !asic s0ills of

communicating% trading% gathering food% religious practices% etc.% formal

education% and schooling% eventually follo)ed. &chooling in this sense )as

already in place in 'gypt !et)een 9,,, and +,,J."he history of education is

the history of man as since its the main occupation of man to pass 0no)ledge%

s0ills and attitude from one generation to the other so is education. No)adays

some 0ind of education is compulsory to our young people to !ring !ac0 the

!eauty and essence of the family and the society in some countries2 here% I am

tal0ing of sound religious education that is in !uilt in all other forms of education

or curriculum offered in the schools.
http://en.wikipedia.org/wiki/Freie_Universit%C3%A4t_Berlinhttp://en.wikipedia.org/wiki/Freie_Universit%C3%A4t_Berlinhttp://en.wikipedia.org/wiki/Freie_Universit%C3%A4t_Berlinhttp://en.wikipedia.org/wiki/Freie_Universit%C3%A4t_Berlin


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they !ecome murderers% thieves% prostitutes% terrorists% evil doers and anti K

God. "hey rather have la1 consciences !ecause the family or the society did

not inculcate in them- her or him good religio-spiritual living instructions. 7ho

do you !lame "he young person% the society or the family


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and act effectively according to self-selected goals% is fundamentally a!out

attitude no matter )hat age or level of schooling you are concerned )ith.

In continuation !efore my proposal% education is argua!ly the foundation for

human flourishing )ithin any society. et me ta0e a !rief loo0 into Human

Flourishing% # Happiness( 8or human flourishing; is the core idea% as Iunderstand it% is as follo)s #happiness( properly conceived %descri!es an

active% complete life that necessarily include !eing virtuous and using practical

reason in deli!eration. haracteristic% natural% #essential( human capacities are

developed and fulfilled in a #happy( life% community% moral e1emplar% effort% and

good fortune are suppose to !e necessary% at least casually ena!ling

conditions. A #happy( life is pleasant and all that a )ise person could

realistically )ant% !ut a pleasant and so virtuous life% natural desires have !een

shaped into harmonious system appropriate to the circumstances. "he moral

responsi!ility of education is to align the !io-% psycho-% communo-% socio- and

eco-spheres as !est )e can to assist our young people 8and ourselves; in this

temporary society.

Here is )here )e can !egin to tal0 a!out the current situation in my country% its

one issue that many of my countrymen and )omen are afraid to tal0 a!out% the

reason for that is !est 0no)n to them2 !ut to me is an issue of concern !ecause

it challenges our @uest for flourishing of lives for young people and even inter-

religious and intercultural understanding and spiritual harmony.

No)% I )ill li0e to read out some report- statements a!out my country thus-

#"he late deposed i!yan strongman


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At the green% yello) and )hite painted entral


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styles that may have serious conse@uences in them% the family and the society

at large. "he Ji!le says #"rain up a child in the )ay he should go and )hen he

is old he=she )ill not depart from it(. Good ha!its% manners are formed in )ithin

religious circles and foundations. "hat some young people in Nigeria and else

)here refuse to oin cultism% 0illing groups% and armed ro!!ery or commit

immoral acts lin0s to fundamental and holistic religious identities they !elong

and represent.

Furtherance to this% the net *uestion then becomes, in what ways can

education #religions" better contribute to young people)s spirituality and to the

flourishing for their lives$

In my attempt to do ustice to this fundamental issue% I had to sample the vie)s

and thoughts of young people !et)een *+ to 9+ years of old in Nigeria2 did a

des0 report revie) of Nigeria religious patterns. &etting up a concrete platform

for the teaching of social ethics% educational practice% policy and leadership

focused on religious instructions. A must- involvement for all )ho are

concerned for human flourishing through education2 and this practically

translates to the follo)ing-

I. Improve religious !ase primary% technical% secondary and higher

education and ma1imizing the use of information communication

technology for youth development o!ectives 8


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S. 'sta!lish religious !ase entrepreneurial programmes to !enefit young

people

SI. Preserve cultural heritage and diversity and encourage religious

participatory dialogues of !oth hristians.

SII. 'sta!lish and increase religious vocational% professional and life s0ills

training centers across the states for young people.

SIII. reate a platform that facilitates transition from school to )or0 for

am!itious young people.

IT. 'mpo)er young people to flourish against and contri!ute to poverty

reduction through religious action programmes.

T. reate e@ual opportunities that do not discriminate against girls and

young people !ase on religious !eliefs and practices.TI. 5evelop gender sensitive programmes se1ual health programmes to

!enefit the young people/s health as !ase on religious systems.

Here% I li0e to tell you that I )ill !e @uite unusual - here to !ring up some

@uestions I thin0 you need to thin0 a long )ith me in depth% in order to loo0 into

the ne1t e1ercise2 tal0ing a!out the integration of the a!ove suggestions in

schooling systems. Jy )ay of posing @uestions% I )ill carry us all along to thin0

through and come up )ith valid and accepta!le suggestions thus-


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What does it mean to integrate the Christian virtues into all aspects of life

and especially into schooling systems? Is right or wrong? Are there

benefits?

Should we emphasize Christianity or should we divide along these lines?

Why do I bring this up?

I agree )ith that an understanding of the nature

of system )ill impact on the young people a legacy of essential as hristian

fello) !ecause it leads us to the flourishing live and the society of our true

dream.

Enough of my opinion what do you thin?et/s start a conversation. If you

disagree )ith me% or thin0 I/ve !een too harsh

And !ac0 to my initial @uestionL

7hat does it mean to integrate the hristian virtues into all

aspects of life K and especially into

schooling systems

et us no) e1amine the a!ove )ith this structure of thoughts and suggestions-

"o integrate all I have proposed in the schooling systems effectively-Integrating

the young people/s faith )ith their schooling and thin0ing is compulsory. As a

student of $eligion and 'thics% 3outh and Peace Activist% I maintain that pu!lic

schooling in Nigeria% as )idely scattered as it is should !ase and managed !yreligious educators and practitioners the education of young should involve

much more than simply molding them into future )or0ers or citizens. "he &)iss

humanitarian Mohann Pestalozzi% the American "ranscendentalists "horeau%

'merson and Alcott% the founders of QprogressiveQ education--Francis Par0er

and Mohn 5e)ey--and pioneers such as


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among others% all insisted that education should !e understood as the art of

cultivating the moral% emotional% physical% psychological and spiritual

dimensions of the developing child8young people;. I seem to concur )ith these

social thin0ers in their vie) !ecause of the perspective of spiritual dimension in

their opinions. Integrated action of religion is important if the aim of ro!ust

society that is fully rene)ed )ith religious ethics )ill !e achieved. Here I am

referring to schooling that is !ased on the premise that each person finds

identity% meaning% and purpose in life through connections to the community% to

the natural )orld% and to spiritual values such as compassion and peace.

&chooling that aims to call forth from young people an intrinsic reverence for

life and a passionate love of learning. "his is done% not through an academic

QcurriculumQ that condenses the )orld into instructional pac0ages% !ut throughdirect engagement )ith the environment. &chooling that nurtures a sense of

)onder. Help the young person feel part of the )holeness of the universe% and

learning )ill naturally !e enchanted and inviting. "here is no one !est )ay to

accomplish this goal% there are many paths of learning of values2 )hat is

appropriate for young people% in some situations% in some historical and social

conte1ts% may not !e !est for others. "he integration lies in its responsiveness

to the diverse learning styles and needs of evolving human !eings- young

people for the purpose of flourishing.

Jecause the moral and ethical principles taught to humanity !y all religions and

traditional culturesprinciples that maintain psychological% social and

ecological balance and hence ena!le a dignified% meaningful% and sustaina!le

)ay of lifeare !eing consumed !y corruption% into1ication% addiction% and

selfish materialism% fueled !y the media and the commercialization of every

aspect of our lives. 7hen )e consider these tremendous threats to the )ell

!eing of life on our young people% )e must need to integrate ade@uately.

Finally% first% a concern for schooling entails loo0ing !eyond the classroom and

immediate teaching conte1t. "his includes e1tra-curricular activity and the


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opportunity to !ecome involved in associational life. &econd% it involves

engaging )ith informal education% community learning and more dialogical

formsof educating. "hird% it entails ettisoning large areas of national and state

curricula and see0ing out approaches and su!ects that do not alienate. Fourth%

integration in education re@uires the possi!ility of easy access to counseling

and pastoral provision so that those )ho are trou!led have a means to come

an understanding of themselves and their situation. "he list goes on ... and on.
http://www.infed.org/association/b-assoc.htmhttp://www.infed.org/schooling/inf-sch.htmhttp://www.infed.org/lifelonglearning/b-edcom.htmhttp://www.infed.org/biblio/b-dialog.htmhttp://www.infed.org/biblio/b-dialog.htmhttp://www.infed.org/association/b-assoc.htmhttp://www.infed.org/schooling/inf-sch.htmhttp://www.infed.org/lifelonglearning/b-edcom.htmhttp://www.infed.org/biblio/b-dialog.htmhttp://www.infed.org/biblio/b-dialog.htm


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%onclusion

Given this tas0% it is difficult to descri!e a universal approach into religion%

spirituality% education that flourishes and integration among young people in

Nigeria and other countries of the )orld2 there can never !e a single holistic

dimension. At most% I )ould only s0etch out a fe) general features as I try to

conclude% I )ould consider !eing scholarly personal and to an e1tent dra)ing

)ide range of e1periences into summary vie).

I thin0 the tas0 of !uilding a culture of religion% spirituality education that

flourishes comes do)n to this 7e must !ring more love into the society.


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components of God% nature and '1istence and man2 contri!ute to young

people/s spirituality and flourishing of their lives% Nigerian scholars% hristians%

traditionalist%


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and vocations using religion% spirituality for human flourishing of our human

system.

As the popularly )ise saying goes in Nigeria( man whose brother is in

heaven does not go to hell.&o$eligion% spirituality and education for human

flourishing symposium )ould not have come at a !etter time than no). 7hy

should the young people go to hell

"han0 you and you are !lessed6


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References:

*. "he shorter 1ford 'nglish 5ictionary on Historical Principles% !y 7.ittle

thers% 1ford larendon Press% $epr.*:E,

?. tto% $.% "he oncept of the Holy% ondon% *:+:

9. Fernade1% Angelo 8Arc!ishop;% # $eligion and Peace( in $eligion and

Peace2 Proceedings of the yoto onference on $eligion and Peace%ed.

!y Homer Mac0%p B+.

B. Hans ung and Murgen


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leu0emia and their mothers and fathers. 0 &onsult &lin /sychol

*::E2C+*?,K*?:.

*?.

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