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The Church Could Make A Difference Taking Squarely on Racism

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4 years ago

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“Growing up as an Ibo person, the concept of another human being superior to me did not exist because I did not have the exposure that could even suggest such a thought process”

― Ichie Onwuchekwa

Pardon me for writing to you in this manner. After receiving the recent copy of Diolog, the various articles on racism have fascinated me in a manner that has never been the case in the past. As a brief introduction, I am an Igbo man who years ago became a Naturalized American Citizen. Nigeria, the biggest Country in Africa has three major tribes, the Hausas (Moslems) the Igbos (Christians) and the Yorubas (Mixture of Moslems and Christians) Each of these three groups have more population than most Countries. The Igbos are estimated to be between 45 to 55 million people.

In the late 1970s the Government of Nigeria gave me an academic scholarship to study Engineering here in America. I stayed after my education and raised my family here. From my Nigerian Ibo upbringing, the concept of racism, in my mind seems not to be as defined as it could be for a person who was born and raised here in America without the benefit of the other ethnic and/or demographic influences that I was exposed to, growing up. I will perhaps not be able to fully explain this point of view but I will make an attempt, based on personal perspectives.

Since these discussions are being done under Christian settings, every time I contemplate on the term “racism” I often ask myself, “how would Jesus Christ have talked of racism?” In my understanding of the Bible or Church history, I am not quite clear if there was any definitive allusion to the concept of racism by Christ. Perhaps, he may have but I am just not quite sure.

First, in my mind, there appears to be lots of contradictions in terms each time the subject is discussed. For example, when I hear the term “people of color” everything that I learned in kindergarten compel me to think that there may be people that are “colorless”. Honestly, I have problems believing that some people may be colorless ….there may be shades of colors but definitely everyone has color. Citing the same logic, I have never actually seen a “white person” because in kindergarten, I learned to associate the word “white” with paper or a white shirt. In my experience in Africa, certain people can actually be described as “black”. In fact, the closer one gets to the Sahara desert, the darker the people appear to become. Therefore, in our part of Southern Nigeria, we can easily differentiate people from say Sudan by their much darker complexions.

On reflections, I do think that there are terms and conclusions we always try to avoid when we use the term racism” and/or people of color. I could be wrong but when I really think deeply about these terms, what comes to my mind is the unspoken term “superiority” that may be implied when most of the people think in these terms. From a personal experience, I remember in my freshman year at the Texas A&M University here in Texas. My class completed a test in Calculus and when the Professor returned our papers the next class day, a Caucasian classmate that was sitting next to me saw my score on the test and his face displayed a great degree of surprise. Then he asked me “you are not really black, are you?” it took me a while to realize that in his mind, a black person could not possibly score more than him or score well in a Calculus test.

On balance, I did not consider his reaction racism but ignorance. He did not realize or know the level of my academic preparation prior to coming to Texas. Growing up as an Ibo person, the concept of another human being superior to me did not exist because I did not have the exposure that could even suggest such a thought process.

Christianity came to my part of the World from England in 1857 but prior to that, my ancestors had varied history of their existence and ways of life, some of which persist even today. I will argue that the scourge of slavery contributed a lot in shaping the psyche of many in the Western World. Thus, some people based on their collective experiences accept in their minds the idea of being inferior, while some conclude that they must be superior by the virtue of their skin colors.

In the West, anytime the word poverty is mentioned, the first thing that comes to mind is “black or color people” as if there are no poor Caucasians.

Thus, in the Western World, anytime the word poverty is mentioned, the first thing that comes to mind is “black people” or people of “color” as if there are no poor Caucasians. The discussion never pauses to ask …. “poor as compared to what?”…

Growing up as an Igbo boy, I never knew that we were poor because we always had food and the necessities of life that were applicable to where we were born. I never had scrambled eggs and bacon for breakfast until I came here to attend college but I never missed breakfast while at home in Nigeria. We were always happy because we were always able to provide for ourselves and for me there lies the beauty of God our creator. If God wanted “plain vanilla” in this World, he would not have had any problems making all of us one color.

If God in His infinite wisdom created diversity, will it not be proper to boldly recognize the essence and need for that diversity? As I write, I am looking at your picture published on the Editor’s page. I see a picture of a good-natured lady with a smile but the fact remains that we are different and I am not referring to gender. So, as we examine how racism exists in our daily lives, we must thank the Almighty that we are different as His grand design wanted this World to be. You cannot for example differentiate me from an atom therefore I do not think it could be realistic for you or me to easily meet each other and fail to realize and acknowledge the fact that we are different. As God’s children, I do not think that we could ignore or deny our differences but when we dare to assume that certain skin color could make some people superior to others we are seriously missing the point…God’s point!

From my study of the early Church history, it took St. Paul time to convince the early Church in Jerusalem of the need to include the gentiles amongst the people worthy of receiving the Ministry of Christ. Remember that then, St. Paul was not exactly talking about “black people” because such was not exactly his major experience. He was talking of non-Jews such as Greeks and others who perhaps the early Church believed were not good enough to receive the teachings of Christ, regardless of their faith and beliefs.

I have always wondered whether skin color will matter when we all stand before Christ in judgement. Will He judge us on the basis of our skin color? I really do not believe so. I have always taught my kids to always be proud of who they are and never defer to anyone because of physical appearances. I also urge them to realize that people are different. That when people interact with them on the basis of ignorance, they must recognize ignorance for what it is. I take them to Nigeria (Ibo land) for a different perspective on things at every opportunity we get and they grew up proud of themselves. My daughter is a Board-certified Cardiologist in Houston and my son is an Engineer.

In conclusion, I honestly think that the Church could really make a difference in taking the lead on this subject matter. Hopefully our leaders in the Church will focus more on this subject matter. I will hope to learn more as this subject gets discussed in more details. Thanks for reading my lengthy write-up.

♦ Ichie Onwuchekwa is a columnist with WAP

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Africa

U.S. Signals More Strikes in Nigeria as Abuja Confirms Joint Military Campaign

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1 month ago

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December 27, 2025

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The United States has warned that further airstrikes against Islamic State targets in north-western Nigeria are imminent, as Nigerian officials confirmed that recent attacks were part of coordinated operations between both countries.

The warning came hours after U.S. forces struck militant camps in Sokoto State, an operation President Donald Trump publicly framed as a response to what he described as the killing of Christians in Nigeria. U.S. Defense Secretary Pete Hegseth said the strikes were only the beginning.

“The president was clear last month: the killing of innocent Christians in Nigeria (and elsewhere) must end,” Hegseth wrote on X. “The Pentagon is always ready, so ISIS found out tonight—on Christmas. More to come. Grateful for Nigerian government support & cooperation.”

Nigeria’s foreign minister, Yusuf Tuggar, confirmed on Friday that the strikes were carried out as part of “joint ongoing operations,” pushing back against earlier tensions sparked by Trump’s public criticism of Nigeria’s handling of insecurity.

The airstrikes followed a brief diplomatic rift after Trump accused Nigeria’s government of failing to protect Christians from militant violence. Nigerian officials responded by reiterating that extremist groups in the country target both Christians and Muslims, and that the conflict is driven by insurgency and criminality rather than religious persecution.

Speaking to Channels Television, Tuggar said Nigeria provided intelligence support for the strikes in Sokoto and described close coordination with Washington. He said he spoke with U.S. Secretary of State Marco Rubio for nearly 20 minutes before briefing President Bola Tinubu and receiving approval to proceed, followed by another call with Rubio to finalize arrangements.

“We have been working closely with the Americans,” Tuggar said. “This is what we’ve always been hoping for—to work together to combat terrorism and stop the deaths of innocent Nigerians. It’s a collaborative effort.”

U.S. Africa Command later confirmed that the strikes were conducted in coordination with Nigerian authorities. An earlier statement, later removed, had suggested the operation was carried out at Nigeria’s request.

Trump, speaking in an interview with Politico, said the operation had originally been scheduled for Wednesday but was delayed at his instruction. “They were going to do it earlier,” he said. “And I said, ‘Nope, let’s give a Christmas present.’ They didn’t think that was coming, but we hit them hard. Every camp got decimated.”

Neither the U.S. nor Nigerian authorities have disclosed casualty figures or confirmed whether militants were killed. Tuggar, when asked whether additional strikes were planned, said only: “You can call it a new phase of an old conflict. For us, this is ongoing.”

Nigeria is officially a secular state, with a population split roughly between Muslims and Christians. While violence against Christian communities has drawn increasing attention from religious conservatives in the United States, Nigeria’s government maintains that extremist groups operate without regard to faith, attacking civilians across religious lines.

Trump’s public rhetoric contrasts with his 2024 campaign messaging, in which he cast himself as a “candidate of peace” who would pull the United States out of what he called endless foreign wars. Yet his second term has already seen expanded U.S. military action abroad, including strikes in Yemen, Iran, and Syria, as well as a significant military buildup in the Caribbean directed at Venezuela.

On the ground in Sokoto State, residents of Jabo village—near one of the strike sites—reported panic and confusion as missiles hit nearby areas. Local residents said no casualties had been recorded, but security forces quickly sealed off the area.

“As it approached our area, the heat became intense,” Abubakar Sani told the Associated Press. “The government should take appropriate measures to protect us. We have never experienced anything like this before.”

Another resident, farmer Sanusi Madabo, said the night sky glowed red for hours. “It was almost like daytime,” he said. “We only learned later that it was a U.S. airstrike.”

For now, both Washington and Abuja are projecting unity. Whether the strikes mark a sustained shift in strategy—or another brief escalation in a long war—remains unclear.

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Africa

Nigeria–Burkina Faso Rift: Military Power, Mistrust, and a Region Out of Balance

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2 months ago

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December 14, 2025

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The brief detention of a Nigerian Air Force C-130 Hercules aircraft and its crew in Burkina Faso may have ended quietly, but it exposed a deeper rift shaped by mistrust, insecurity, and uneven military power in West Africa. What was officially a technical emergency landing quickly became a diplomatic and security flashpoint, reflecting not hostility between equals, but anxiety between unequally matched states navigating very different political realities.

On December 8, 2025, the Nigerian Air Force transport aircraft made an unscheduled landing in Bobo-Dioulasso while en route to Portugal. Nigerian authorities described the stop as a precautionary response to a technical fault—standard procedure under international aviation and military safety protocols. Burkina Faso acknowledged the emergency landing but emphasized that the aircraft had violated its airspace, prompting the temporary detention of 11 Nigerian personnel while investigations and repairs were conducted. Within days, the crew and aircraft were released, underscoring a professional, if tense, resolution.

Yet the symbolism mattered. In a Sahel region gripped by coups, insurgencies, and fragile legitimacy, airspace is not merely technical—it is political. Burkina Faso’s reaction reflected a state on edge, hyper-vigilant about sovereignty amid persistent internal threats. Nigeria’s response, measured and restrained, reflected confidence rooted in capacity.

The military imbalance between the two countries is stark. Nigeria fields one of Africa’s most formidable armed forces, with a tri-service structure that includes a large, well-equipped air force, a dominant regional navy, and a sizable army capable of sustained operations. The Nigerian Air Force operates fighter jets such as the JF-17 and F-7Ni, as well as A-29 Super Tucanos for counterinsurgency operations, heavy transport aircraft like the C-130, and an extensive helicopter fleet. This force is designed not only for internal security but for regional power projection and multinational operations.

Burkina Faso’s military, by contrast, is compact and narrowly focused. Its air arm relies on a limited number of light attack aircraft, including Super Tucanos, and a small helicopter fleet primarily dedicated to internal counterinsurgency. There is no navy, no strategic airlift capacity comparable to Nigeria’s, and limited logistical depth. The Burkinabè military is stretched thin, fighting multiple insurgent groups while also managing the political consequences of repeated military takeovers.

This imbalance shapes behavior. Nigeria’s military posture is institutional, outward-looking, and anchored in regional frameworks such as ECOWAS. Burkina Faso’s posture is defensive, reactive, and inward-facing. Where Nigeria seeks stability through deterrence and cooperation, Burkina Faso seeks survival amid constant internal pressure. That difference explains why a technical landing could be perceived as a “serious security breach” rather than a routine aviation incident.

The incident also illuminates why Burkina Faso continues to struggle to regain political balance. Repeated coups have eroded civilian institutions, fractured command structures, and blurred the line between governance and militarization. The armed forces are not just security actors; they are political stakeholders. This creates a cycle where insecurity justifies military rule, and military rule deepens insecurity by weakening democratic legitimacy and regional trust.

Nigeria, despite its own security challenges, has managed to avoid this spiral. Civilian control of the military remains intact, democratic transitions—however imperfect—continue, and its armed forces operate within a clearer constitutional framework. This stability enhances Nigeria’s regional credibility and amplifies its military superiority beyond hardware alone.

The C-130 episode did not escalate into confrontation precisely because of this asymmetry. Burkina Faso could assert sovereignty, but not sustain defiance. Nigeria could have asserted its capability, but chose restraint. In the end, professionalism prevailed.

Still, the rift lingers. It is not about one aircraft or one landing, but about two countries moving in different strategic directions. Nigeria stands as a regional anchor with superior military power and institutional depth. Burkina Faso remains a state searching for equilibrium—politically fragile, militarily constrained, and acutely sensitive to every perceived threat from the skies above.

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Lifestyle

Kaduna Governor Commissions Nigeria’s First 100-Building Prefabricated Housing Estate

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3 months ago

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November 14, 2025

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Kaduna, Nigeria – November 6, 2025 — In a major milestone for Nigeria’s housing sector, the Governor of Kaduna State has commissioned a 100-unit mass housing estate developed by Family Homes and executed by Karmod Nigeria, marking the first-ever large-scale prefabricated housing project in the country.

Completed in under six months, the innovative project demonstrates the power of modern prefabricated construction to deliver high-quality, affordable homes at record speed — a sharp contrast to traditional building methods that often take years.

Each of the 100 units in the estate is designed for a lifespan exceeding 50 years with routine maintenance. The development features tarred access roads, efficient drainage systems, clean water supply, and steady electricity, ensuring a modern and comfortable living environment for residents.

According to Family Homes, the project represents a new era in Nigeria’s mass housing delivery, proving that cutting-edge technology can accelerate the provision of sustainable and cost-effective homes for Nigerians.

“With prefabricated technology, we can drastically reduce construction time while maintaining top-quality standards,” said a spokesperson for Family Homes. “This project is a clear demonstration of what’s possible when innovation meets commitment to solving Nigeria’s housing deficit.”

Reinforcing this commitment, Governor Uba Sani of Kaduna State emphasized the alignment between the initiative and the state’s broader vision for affordable housing.

“The Family Homes Funds Social Housing Project aligns with our administration’s commitment to the provision of affordable houses for Kaduna State citizens. Access to safe, affordable and secure housing is the foundation of human dignity. We have been partnering with local and international investors to frontally address our housing deficit,” he said.

Also speaking at the event, Mr. Ademola Adebise, Chairman of Family Homes Funds Limited, noted that the project embodies inclusivity and social progress.

“The Social Housing Project also reflects our shared vision of inclusive growth, where affordable housing becomes a foundation for economic participation and improved quality of life.”

Karmod Nigeria, the technical partner behind the project, utilized its extensive expertise in prefabricated technology to localize the process, employing local artisans and materials to enhance community participation and job creation.

Industry experts have described the Kaduna project as a blueprint for future housing initiatives nationwide, capable of addressing the country’s housing shortfall more efficiently and sustainably.

With this pioneering development, Kaduna State takes a leading role in introducing modern housing technologies that promise to reshape Nigeria’s urban landscape.

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