Religious Education as a Key for Restructuring for National Development in Nigeria

Abstract

The question of “restructuring” for national development has taken the central stage in the political, social and economic life of the Nigeria nation. This question hangs on the understanding that Nigeria as a nation is bedevilled with ethnic divisions occasioned by distrust, suspicion and perceived marginalization. To this end, arguments abound that the entity called Nigeria is not yet a nation but a creation of the erstwhile colonial masters, to favour a particular ethnic nationality. Restructuring therefore is perceived as the only veritable solution to the problem of ethnic divisions in Nigeria, as this would enhance sustainable national development. This research submits that religious education is a fundamental key for restructuring for the enhancement of national development that is sustainable and enduring. It further proposes true Federalism as a system of government that would work pari-pasu with religion to achieve this goal of restructuring for sustainable development. Introduction The Nigerian nation is witnessing renewed agitations for political, social and economic restructuring. These agitations are reinforced by individuals, geo-political groups, ethno-cultural groups and other groups of interest. The call for restructuring is best understand within the context of sustainable national development and reinforcement of national unity and integration. This means that restructuring should be geared towards the reintegration of all ethnic nationalities and ensure UJAH Volume 21 No.3, 2020 (Special Edition) 134 a sense of belonging to the various ethno-geo-political entities and segments of the Nigerian pluralistic society. The ethnic superiority of a particular ethno – cultural segment and a perceived marginalization of the majority of the other ethnogeo-political extractions seem to be the bone of contention that has occasioned the agitations for restructuring. This understanding suggests that the Nigerian nation is anchored on structural injustice which has snow-balled into economic, political and social inequalities of the ethnic groups that make up the Nigeria nation. In some quarters, cries of marginalization and secessionist tendencies have taken the centre stage both covertly and overtly. The proscription of some agitators and branding them terrorists in a country where some herdsmen go on rampage with their horrendous massacres in communities across the country, armed with all forms of dangerous weapons, and walk freely everywhere, speak volume, about the intentions of the leadership of the Nigerian nation. The feeling of hurt and distrust among ethnic nationalities which are consequent on the failed leadership system has hampered the growth, progress and sustainable development of our nation. This study argued that religion is a vital tool for restructuring and enhancing national development. Religion is a binding force which is cohesive in establishing the fundamental goals of man and helps him to live in peace both with God and his fellow human beings. In its belief that all men, ethnic nationalities and human institutions have a common origin and final end, religion teaches and encourages peaceful co-existence and common development for all. The feeling of supremacy by a group over other groups is condemnable by all religions. Favouritism of a group over others is inimical to religious tenets. Therefore, religious education helps to correct the error of a group lording it over other groups; thereby giving way for restructuring for the sake of justice and equity. Mordi & Banwune: Religious Education as a Key for Restructuring for National Development in Nigeria 135 What is Restructuring This term has been variously defined by many people depending on the perspective from which they looked at it. Former military president of Nigeria, Ibrahim Babangida, as quoted by Sheshi and Salahu et al (2019), defined restructuring as “a devolution of powers to the extent that more responsibilities are given to states, while federal government is vested with the responsibility to oversee our foreign policy, defence and economy. Accordingly, Atiku Abubakar is quoted by Sheshi et al (2019), as conceiving restructuring as devolution of more powers from the Federal Government and deemphasizing federal allocations as source of sustenance of states. Adeogun (2017), conceived restructuring as the restoration of Federalism in Nigeria as it stands entrenched in the 1963 Republican constitution, or as a federalism with independent self-sustaining federal units able to develop infrastructure, critical amenities, undertake other projects, education and health without a central body interfering. For Bello (2017), restructuring is the process of increasing or decreasing the number of component parts that make up a system and re-defining the inter-relationship between them to ensure efficiency of the entire system. Agidigbi (2019), posited that restructuring as it concerns Nigeria is the re-constitution of everything that make up the Nigeria policy. This means that the states and regions should be allowed to exist on their own, manage their resources and undertake their developmental projects without interference from the centre. Restructuring, understood from this perspective, will put the protracted ethnic tension and distrust to rest and enhance sustainable development. Obiora (2018), sees restructuring as a change of the existing system in ways they used to be, a change in existing status quo in order to make it more functional. This view implies that to restructure is to have a purpose-driven activity that depends on replacement of an UJAH Volume 21 No.3, 2020 (Special Edition) 136 existing nature of a system with a new one, suitable to achieve the purpose of the system. From the above definitions, it is evidently clear and endorsed by this study that restructuring is a significant change, alteration, reconstitution, re-organization, reformation and a rearrangement of the existing structure, status quo and politico-economic arrangement of Nigeria in a more revolutionary or evolutionary manner (Idemba, 2018), to allow the different states, ethnic nationalities and regions to control their resources and execute their developmental projects without the interference of the federal government. It is the case that all they need to do is to contribute their quota or pay their dues to the federal government for the maintenance of the centre, instead of using their resources to develop other states or regions and leaving their own undeveloped. Federalism This is a system of government in which constitutional powers are shared in one national Political entity between a central government and sub-national units, such as regions, states or zones in such a way that the one tier of government is not superior to the other (Moghalu, 2018). Ramphel (1979) defined federalism as a process of unifying power within the cluster of states and decentralizing power within the unified system. True federalism implies that internal sovereignty is preserved and external sovereignty is limited. It encourages the ethnonational components that make up the confederation and emphasizes decentralization and devolution of powers. Federalism as a system of government advocates that sovereignty and political power are conglomerated within a single nation, irrespective of the territorial units, geo-political zones or ethic-nationalities, and are distributed between national and unit governments and at the same time maintaining substantially, their autonomy and independence. It means Mordi & Banwune: Religious Education as a Key for Restructuring for National Development in Nigeria 137 that the regional, state or geo-political governments have broad local responsibilities and have the autonomy to discharge their duties to their people in concert with the whole people of the Federation. Ikemba (2018), averred that federalism is in congruence with a republic of republics, because it emphasizes partnership and cooperation for the welfare of all, and at the same time encouraging healthy competitive strives to foster efficiency and sustainable development. Religious Education This is a reference to the moral guidance, instruction and education provided by the different religions, whose contents include ethos, morality, tabors, beliefs and tenets (Mordi and Banwune, 2015). Religious education is understood as the foundation of social and moral progress in any society. Since religious education is based on religious beliefs, tenets and practices, it is pertinent to note that the power of such education rests on religion itself. Religion, therefore, is the relationship between man and the divine. In its correlation, religion has a bi-functional tendency – it unites man with the divine in its vertical comprehension and unites man with man in its horizontal functionality. Vertically, it establishes that God is man’s origin and end; all men are therefore of the same origin and will one day be so united. Horizontally, religion establishes love and brotherhood between humans, knowing fully well that all men bear the image of God in them, have the same destiny on earth and the same goal to pursue. Ojo (2014), maintained that religious education is the instrument of moral and social change and reconstruction hence growth and development result in the conception that religious education is a constant reorganization or reconstruction of daily experiences either as individuals or as a people. Religious education conceived thus, has all the time an immediate end, it reaches that end which is the direct transformation of the quality of experiences to UJAH Volume 21 No.3, 2020 (Special Edition) 138 better ones. It is a panacea to all that can bring about change and development in any society; hence it is an instrument that can foster restructuring for national development, its dysfunctionality notwithstanding. The Need for Restructuring It is evident that there is need t