Defense Date

8-27-2024

Graduation Date

Fall 12-20-2024

Availability

Immediate Access

Submission Type

dissertation

Degree Name

PhD

Department

Theology

School

McAnulty College and Graduate School of Liberal Arts

Committee Chair

George Worgul

Committee Member

Elochukwu E. Uzukwu

Committee Member

Gregory Olikenyi

Keywords

colonialism, coloniality, decolonizing, Andoni, Catholicism, Oromijon, Awaji, Yok-Obolo, Ebikaan, rituals

Abstract

This study focuses on the need for effective interfaith relations between Christianity and the Indigenous African Religious Tradition (IART) in a post-colonial Obolo context in Nigeria. It explores a history of complex religious crises in Obolo and identifies that Eurocentric/colonial theological imagination constitutes a significant reason for the problematic interfaith relations in Obolo. The dominant Eurocentric/colonial theology is founded on the theoretical framework that assumes that Europe (and America) is the hubris of knowledge. It negates and discounts the knowledge systems of other people. To know, they must learn from Europe and America. In this way, European missionaries to Obolo maintained that until Christianity came, God had not manifested the Self in that Obolo context. All they knew was superstitious beliefs and the worship of Idols. To know God, therefore, they must destroy all those ungodly beliefs and practices and embrace this faith. Faith comes with spiritual and temporal salvation in civilization. Obolo Christians believe that their ancestral traditions are evil.

Over time, Africans and other subaltern peoples have critically observed the Europeans and their version of Christianity. They have realized how this faith has worked to suppress their voice, erase their identity, silence their knowledge, culture, and religious traditions, and render them powerless. This study strongly advocates adopting a decolonial/Obolo theological imagination as a powerful tool to foster effective interfaith relations in Obolo. The proposed theological imagination is a robust response to these power dynamics. It encourages the reclamation and alignment of aspects of the Indigenous and ancestral traditions with the new faith, affirming that God's presence and grace were available to the Obolo even before the arrival of the new faith. The knowledge of God and grace in ancestral tradition is valid and crucial to the development of God-Talk.

Language

English

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