When Nigerians gather, whether within their own country or in the diaspora, one expression will inevitably be brought up – "the Nigeria Factor". Self-deprecating and all inclusive, it is national "in-house" language or code. All Nigerians know what is intended, but they struggle to define it.
I returned to Nigeria this past August to represent The Presbyterian Church in Canada at the General Assembly of The Presbyterian Church of Nigeria when they marked the fiftieth anniversary of our partnership. In many conversations, I asked what "Nigeria Factor" meant.
One church member said it means "life lived to the full. Everything done to the extreme." A woman added: "It is nothing that should be written down." Another friend contributed that "it is nothing we should be proud of."
My taxi driver defined the "Nigeria Factor" as the following: "It refers to the extra sources of income because of corruption in our country. It is the African way. When someone does something for you, you show appreciation. But it is mandatory. It's a financial incentive. A person's salary is not enough for a person to survive. Dash is the factor."
One friend explained that it is an ambiguous phrase, but offered the example of people coming to work late, or not coming at all, and yet expecting more benefits. "It's when a person uses their position for personal advancement." She added that "the Nigeria Factor is embedded in the concept that the state does not exist. People only work for themselves – this includes civil servants. The state is an object of plunder."
It is the notion that anything can be sorted out, said yet another person. "It is the factor of power. The big man gets things done. No one says 'no' to the big man. Everyone aspires to be a big man," he said. "People do not expect systems to function. In truth, most systems are not working – telephone, electricity, transportation – so this is the way to work around the systems. The Nigeria Factor is simply the belief that anything is possible."
One man in government service stated that "the Nigeria Factor means we Nigerians will do things our own way. We know it is not always right, nor easy, nor proper, but that is who we are and how we live our lives."
As our two churches mark 50 years of a partnership that has seen solidarity through a civil war, mutual exchanges of personnel, challenges in development, relief and inter-church relations, I believe the concept of the "Nigeria Factor" should be revisited.
The Nigeria Factor can be bent to the will of Christ and be of benefit to Christ's church worldwide. Roughly half of the 133 million Nigerians are Christian. Nigerians are a deeply religious people. They are a people of indomitable will, industry, drive, strength and adaptability. Their faith is natural and effusive. They are confident and proud. Religion is part and parcel of every aspect of life – market, office, school and home. Their natural spontaneous Christianity can make a strategic contribution to Christ's church.
The Nigeria Factor under Christ should contribute to the recognition that theirs is a complex nation in a complex world. While the numerical growth of the Nigerian church is remarkable, it has also spawned an incredible array of wholly independent, answer-to-no-one ministries. Everyone agrees that "religion" is the largest "business" second only to the oil industry. An acknowledgement of the scandal of the commercialization of Christianity and the crass importation of freewheeling ways into Christ's church would aid in church unity.
The Nigeria Factor could also make a positive contribution to the world's present journey of discovery of the dynamics between Islam and Christianity. Within Nigeria, these two faiths have been living side by side for hundreds of years. World history has studied few examples of coexistence (peaceful or otherwise). Nigeria has a story to tell. They've learned tough lessons which they could share. The world can only benefit.
The inventiveness and zeal of the Nigeria Factor could also be a source of renewed joy and spirit in Christian worship around the world. However, while most Nigerian church services, even in mainline protestant churches, would today be described as charismatic or Pentecostal in style, it is vital for Nigerian Reformed Christians to ensure that a biblically based foundation on the Word of God is strengthened. "Prosperity theology", which is so popular amongst people of struggling economies, has taken a firm hold on the country. This plays into the hands of the original, less than desirable Nigeria Factor. Nigerian Presbyterians can contribute to an African theology which addresses the travails of the continent while offering hope to individuals.
Cross-cultural understanding is a very intricate and delicate art. The perseverance and imagination of a Christian Nigeria Factor could strengthen the church in this regard. Nigeria, with 345 major language groups and 1,500 subgroups, has learned much about cultural diversity, tolerance, acceptance and just plain getting along. Those lessons could go a long way in educating the human family.
The Presbyterian Church in Canada cherishes its overseas partnerships. The PCN is a vital link for our understanding of this very important African country. We are challenged to look at our faith through their eyes and learn new and different ways of expressing Christ's love. Nigerians are moving onto the world's stage in many fields. We are in a privileged position to understand them. We are also in a secure enough relationship to be able to suggest areas where we both could be engaged in further study. Their challenge to us of our lack of evangelism, our aging church population, our close alignment with secularism and consumerism is good for us to hear. In mutual exchanges, there is much that we can discuss openly and frankly in an atmosphere of love and friendship. We would benefit from a closer walk with Nigerian Presbyterians and understanding the "Nigeria Factor".
